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and the nature of evil likewise; and things independent of the will do not admit either the nature of evil or of good (ii. c. 1). The good and the bad are in man's will, and in nothing external. The rational power therefore leads us to acknowledge as good only that which is conformable to reason, and to recognize as bad that which is not conformable to reason. The matter on which the good man labours is his rational faculty (τὸ ἴδιον ἡγεμονικόν): that is the business of the philosopher (iii. c. 3). A man who wishes to be what he is by nature, by his constitution, adapted for becoming, must "struggle against appearances" (ii. c. 18). This is not an easy thing, but it is the only way of obtaining true freedom, tranquillity of mind, and the dominion over the movements of the soul, in a word happiness, which is the true end and purpose of man's existence on earth. Every man carries in him his own enemy, whom he must carefully watch (Ench. xlviii.). There is danger that appearances, which powerfully resist reason, will carry you away: if you are conquered twice or even once, there is danger that a habit of yielding to them will be formed. "Generally, then, if you would make anything 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" (ii. c. 18). As to pleasure Epictetus says (Ench. xxxiv.): "If you have received the impression (φαντασίαν) of any pleasure, guard yourself against being carried away by it; but let the thing wait for you, and allow yourself a certain delay on your own part. Then think of both times, of the time when you will enjoy the pleasure, and of the time after the enjoyment of the pleasure when you will repent and reproach yourself. And set against these things how you will rejoice, if you have abstained from the pleasure, and how you will commend yourself. But if it seem to you seasonable to undertake (do) the thing, take care that the charm of it, and the