How to Challenge Appearances

Every habit and faculty³⁶⁸ is maintained and increased by the corresponding actions: the habit of walking by walking, the habit of running by running. If you would be a good reader, read; if a writer, write. But when you shall not have read for thirty days in succession, but have done something else, you will know the consequence. In the same way, if you shall have lain down ten days, get up and attempt to make a long walk, and you will see how your legs are weakened. Generally then if you would make any thing a habit, do it; if you would not make it a habit, do not do it, but accustom yourself to do something else in place of it.

Every habit and ability³⁶⁸ is maintained and strengthened by the actions that exercise it. Walking strengthens the habit of walking, and running strengthens the habit of running. If you want to be a good reader, read. If you want to be a good writer, write. But if you do not read for thirty days in a row and do something else instead, you will see the result. Similarly, if you lie in bed for ten days, get up and try to take a long walk. You will see how weak your legs have become. So, in general, if you want to make something a habit, do it. If you do not want to make it a habit, do not do it. Instead, get used to doing something else.

So it is with respect to the affections of the soul: when you have been angry, you must know that not only has this evil befallen you, but that you have also increased the habit, and in a manner thrown fuel upon fire. When you have been overcome in sexual intercourse with a person, do not reckon this single defeat only, but reckon that you have also nurtured, increased your incontinence. For it is impossible for habits and faculties, some of them not to be produced, when they did not exist before, and others not be increased and strengthened by corresponding acts.

The same is true of the soul’s emotions. When you have been angry, you must realize that this is not the only harm you have suffered. You have also strengthened the habit of anger and, in a way, added fuel to the fire. When you have given in to sexual desire with someone, do not count that one defeat alone. You have also encouraged and increased your lack of self-control. For every such act either creates a habit or capacity that did not exist before, or strengthens one that already existed.

In this manner certainly, as philosophers say, also diseases of the mind grow up.³⁶⁹ For when you have once desired money, if reason be applied to lead to a perception of the evil, the desire is stopped, and the ruling faculty of our mind is restored to the original authority. But if you apply no means of cure, it no longer returns to the same state, but being again excited by the corresponding appearance, it is inflamed to desire quicker than before: and when this takes place continually, it is henceforth hardened (made callous), and the disease of the mind confirms the love of money. For he who has had a fever, and has been relieved from it, is not in the same state that he was before, unless he has been completely cured. Something of the kind happens also in diseases of the soul. Certain traces and blisters are left in it, and unless a man shall completely efface them, when he is again lashed on the same places, the lash will produce not blisters (weals) but sores. If then you wish not to be of an angry temper, do not feed the habit: throw nothing on it which will increase it: at first keep quiet, and count the days on which you have not been angry. I used to be in passion every day; now every second day; then every third, then every fourth. But if you have intermitted thirty days, make a sacrifice to God. For the habit at first begins to be weakened, and then is completely destroyed. "I have not been vexed to-day, nor the day after, nor yet on any succeeding day during two or three months; but I took care when some exciting things happened." Be assured that you are in a good way.³⁷⁰ To-day when I saw a handsome person, I did not say to myself, I wish I could lie with her, and Happy is her husband; for he who says this says, Happy is her adulterer also. Nor do I picture the rest to my mind; the woman present, and stripping herself and lying down by my side. I stroke my head and say, Well done, Epictetus, you have solved a fine little sophism, much finer than that which is called the master sophism. And if even the woman is willing, and gives signs, and sends messages, and if she also fondle me and come close to me, and I should abstain and be victorious, that would be a sophism beyond that which is named the Liar, and the Quiescent.³⁷¹ Over such a victory as this a man may justly be proud; not for proposing the master sophism.

In this way, as philosophers say, diseases of the mind also develop.³⁶⁹ Suppose you desire money. If you use reason to recognize the evil in that desire, the desire stops. The ruling faculty of your mind regains its original authority. But if you do nothing to cure it, the mind does not return to its former state. The next time something makes money appealing, your desire flares up more quickly than before. When this happens repeatedly, the mind becomes hardened, and its disease strengthens the love of money. A person who has recovered from a fever is not as he was before, unless he has been completely cured. Something similar happens with diseases of the soul. They leave certain marks and blisters on it. Unless a man completely removes them, the next lash on the same spots will produce sores, not blisters. So if you do not want to have an angry temper, do not feed the habit. Do nothing to make it stronger. At first, keep quiet and count the days when you have not been angry. I used to lose my temper every day. Now it is every other day, then every third day, then every fourth. But if you go thirty days without anger, make a sacrifice to God. For the habit first begins to weaken and then is completely destroyed. "I was not upset today, or the next day, or on any day after that for two or three months. But I was careful when things happened that might upset me." Be assured that you are on the right path.³⁷⁰ Today, when I saw a beautiful person, I did not say to myself, I wish I could sleep with her, and Happy is her husband. For anyone who says this also says, Happy is her adulterer. Nor do I picture the rest: the woman here with me, undressing and lying down beside me. I stroke my head and say, Well done, Epictetus, you have solved a fine little sophism. It is much finer than the one called the master sophism. Suppose the woman is willing, gives me signs, and sends me messages. Suppose she also caresses me and comes close to me. If I then resist and win, that would be a sophism beyond the ones called the Liar and the Quiescent.³⁷¹ A man may rightly be proud of such a victory, not of proposing the master sophism.

How then shall this be done? Be willing at length to be approved by yourself, be willing to appear beautiful to God, desire to be in purity with your own pure self and with God. Then when any such appearance visits you, Plato says,³⁷² Have recourse to expiations, go a suppliant to the temples of the averting deities. It is even sufficient if you resort to the society of noble and just men, and compare yourself with them, whether you find one who is living or dead. Go to Socrates and see him lying down with Alcibiades, and mocking his beauty: consider what a victory he at last found that he had gained over himself; what an Olympian victory; in what number he stood from Hercules;³⁷³ so that, by the Gods, one may justly salute him, Hail, wondrous man, you who have conquered not these sorry boxers³⁷⁴ and pancratiasts, nor yet those who are like them, the gladiators. By placing these objects on the other side you will conquer the appearance: you will not be drawn away by it. But in the first place be not hurried away by the rapidity of the appearance, but say, Appearances, wait for me a little: let me see who you are, and what you are about:³⁷⁵ let me put you to the test. And then do not allow the appearance to lead you on and draw lively pictures of the things which will follow; for if you do, it will carry you off wherever it pleases. But rather bring in to oppose it some other beautiful and noble appearance and cast out this base appearance. And if you are accustomed to be exercised in this way, you will see what shoulders, what sinews, what strength you have. But now it is only trifling words, and nothing more.

How can this be done? Be willing, at last, to earn your own approval. Be willing to appear beautiful to God. Desire to be pure before your own pure self and before God. Then, when such an appearance comes to you, Plato says,³⁷² seek purification and go as a supplicant to the temples of the gods who avert evil. It is enough, though, to seek the company of noble and just people and compare yourself with them. You can do this whether the person you find is living or dead. Go to Socrates and see him lying beside Alcibiades and making fun of his beauty. Consider the victory he found he had won over himself in the end. What an Olympic victory it was! Consider where he stood in the line of victors descended from Hercules.³⁷³ By the gods, one could rightly greet him: Hail, wondrous man, you who have defeated more than these sorry boxers³⁷⁴ and pancratiasts, or even their like, the gladiators. By setting these examples against the appearance, you will overcome it. You will not be drawn away by it. But first, do not let the appearance sweep you away. Say: Appearances, wait for me a little. Let me see who you are and what you are about.³⁷⁵ Let me put you to the test. Then do not let the appearance lead you on and paint vivid pictures of what will follow. If you do, it will carry you off wherever it pleases. Instead, set some other beautiful and noble appearance against it and drive out this base one. If you make a habit of practicing this way, you will see what shoulders, what sinews, what strength you have. But for now, you have only trifling words, and nothing more.

This is the true athlete, the man who exercises himself against such appearances. Stay, wretch, do not be carried away. Great is the combat, divine is the work; it is for kingship, for freedom, for happiness, for freedom from perturbation. Remember God: call on him as a helper and protector, as men at sea call on the Dioscuri³⁷⁶ in a storm. For what is a greater storm than that which comes from appearances which are violent and drive away the reason?³⁷⁷ For the storm itself, what else is it but an appearance? For take away the fear of death, and suppose as many thunders and lightnings as you please, and you will know what calm³⁷⁸ and serenity there is in the ruling faculty. But if you have once been defeated and say that you will conquer hereafter, and then say the same again, be assured that you will at last be in so wretched a condition and so weak that you will not even know afterwards that you are doing wrong, but you will even begin to make apologies (defences) for your wrong doing, and then you will confirm the saying of Hesiod³⁷⁹ to be true,

This is the true athlete, the man who trains himself to resist such impressions. Stop, you wretch, and do not be carried away. The struggle is great, and the work is divine. It is for kingship, freedom, happiness, and peace of mind. Remember God. Call on him for help and protection, as sailors call on the Dioscuri³⁷⁶ in a storm. What storm is greater than the one caused by violent impressions that drive out reason?³⁷⁷ For what is a storm itself but an impression? Take away the fear of death, and imagine as much thunder and lightning as you like. Then you will know how calm³⁷⁸ and serene the ruling faculty is. But suppose you are defeated once and say you will win next time, and then say the same thing again. You can be sure that you will eventually become miserable and weak. You will be so weak that you will no longer even know you are doing wrong. You will even begin to defend your wrongdoing. Then you will prove the saying of Hesiod³⁷⁹ true,

With constant ills the dilatory strives.

The person who puts things off struggles with constant troubles.

Depinge ubi sistam, Inventus, Chrysippe, tui finitor acervi.

Chrysippus, you who set the limits of your heap, mark the point where I must stop.

Quorum simul alba nautis Stella refulsit, etc.

As soon as their bright star shines on sailors, etc.