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For as small letters hurt the sight, so do small matters him that is too much intent upon them; they vex and stir up anger, which begets an evil habit in him in, reference to greater affairs. But above all the rest, I look on that of Empedocles as a divine thing, To fast from evil. And I commended also those vows and professions made in prayers, as things neither indecent in themselves nor unbecoming a philosopher,—for a whole year to abstain from venery and wine, serving God with temperance all the while; or else again, for a certain time to abstain from lying, minding and watching over ourselves, that we speak nothing but what is true, either in earnest or in jest. After the manner of these vows then I made my own, supposing it would be no less acceptable to God and sacred than theirs; and I set myself first to observe a few sacred days also, wherein I would abstain from being angry, as if it were from being drunk or from drinking wine, celebrating a kind of Nephalia and Melisponda Nephalia (νήφω, to be sober) were wineless offerings, like those to the Eumen. ides. See Aesch. Eumen. 107: Χοάς τ’ ἀοίωους, νηφάλια μειλίγματα. Melisponda (μέλι) were offerings of honey. (G.) with respect to my anger. Then, making trial of myself little by little for a month or two, I by this means in time made some good progress unto further patience in bearing evils, diligently observing and keeping myself courteous in language and behavior, free from anger, and pure from all wicked words and absurd actions, and from passion, which for a little (and that no grateful) pleasure brings with itself great perturbations and shameful repentance. Whence experience, not without some divine assistance, hath, I suppose, made it evident that that was a very true judgment and assertion, that this courteous, gentle, and kindly disposition and behavior is not so acceptable, so pleasing, and so delightful to any of those with whom we converse, as it is to those that have it.
