He spoke next of “sin” or “error.” Some of his language strangely resembled Paul’s, but with great differences. He made mention of a “conflict,” but he seemed mostly to mean “a conflicting state of things,” “logical contradiction,” or inconsistency. It might be called self-contradiction, taken as including actions, and not words alone. He also used the very same phrase as Paul’s “that which he willeth he doeth not,” but not in the same way, as may be seen from the following extract which I took down exactly: “Every error includes self-contradiction. For since the person erring does not wish to err but to go straight, it is clear that what he wills to do he does not do.… Now every soul endowed with ‘logos’ by nature is disposed to dislike self-contradiction. As long as a man has not followed up the facts and perceived that he is in a state of self-contradiction, he is in no way prevented from doing things that are self-contradictory; but, when he has followed them up, he must necessarily revolt from the self-contradiction.… Here then comes in the need of the teacher skilled in ‘logos’ … but the teacher needs also power to refute what is wrong and to stimulate the pupil to what is right. This teacher will give the erring man a glimpse into the self-contradiction in which he errs, and will make it clear to him _that he is not doing that which he wills to do and that he is doing that which he wills not to do_. As soon as this is made clear to the person in error, he will, of himself and of his own accord, depart from his error.” Then he supposed a case where a man had relapsed from philosophy into a profligate and shameless life. And first he tried to shew the offender how much he had lost in losing modesty and decency and true manliness. “There was a time,” he said, “when you counted this as the only loss worth mentioning.” Next, he shewed each of us how to regain what we had lost. “It is you yourself,” he exclaimed, “you yourself, no other whom you have to blame. Fight against yourself! Tear yourself away to seemliness, decency, and freedom.” Lastly, he appealed—as I had never heard him do before—to the feelings of loyalty and affection that we might entertain for himself. I thought he must be recalling his old days in Rome, when he, a boy and a slave, in the house of Epaphroditus, might be exposed to the temptations and coercions to which such slaves were subject; and he asked his pupils to imagine their feelings if someone came to them reporting that their Master, Epictetus, had been forced to succumb.