9.  In the application of thy principles thou must be like the pancratiast, not like the gladiator; for the gladiator lets fall the sword which he uses and is killed; but the other always has his hand, and needs to do nothing else than use it.

10.  See what things are in themselves, dividing them into matter, form, and purpose.

11.  What a power man has to do nothing except what God will approve, and to accept all that God may give him.

12.  With respect to that which happens conformably to nature, we ought to blame neither gods, for they do nothing wrong either voluntarily or involuntarily, nor men, for they do nothing wrong except involuntarily.  Consequently we should blame nobody (ii. 11, 12, 13; vii. 62; 18 viii. 17).

13.  How ridiculous and what a stranger he is who is surprised at anything which happens in life.

14.  Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director (iv. 27).  If then there is an invincible necessity, why dost thou resist?  But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity.  But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence.  And even if the tempest carry thee away, let it carry away the poor flesh, the poor breath, everything else; for the intelligence at least it will not carry away.

15.  Does the light of the lamp shine without losing its splendor until it is extinguished? and shall the truth which is in thee and justice and temperance be extinguished [before thy death]?

16.  When a man has presented the appearance of having done wrong [say], How then do I know if this is a wrongful act?  And even if he has done wrong, how do I know that he has not condemned himself?  And so this is like tearing his own face.  Consider that he who would not have the bad man do wrong, is like the man who would not have the fig-tree to bear juice in the figs, and infants to cry, and the horse to neigh, and whatever else must of necessity be.  For what must a man do who has such a character?  If then thou art irritable, + cure this man’s disposition.[A]

17.  If it is not right, do not do it:  if it is not true, do not say it. [For let thy efforts be—­][B]

[A] The interpreters translate [Greek:  gorgos] by the words “acer, validusque,” and “skilful.”  But in Epictetus (ii. 16, 20; iii. 12, 10) [Greek:  gorgos] means “vehement,” “prone to anger,” “irritable.”

    [B] There is something wrong here, or incomplete.

18.  In everything always observe what the thing is which produces for thee an appearance, and resolve it by dividing it into the formal, the material, the purpose, and the time within which it must end.

19.  Perceive at last that thou hast in thee something better and more divine than the things which cause the various affects, and as it were pull thee by the strings.  What is there now in my mind,—­is it fear, or suspicion, or desire, or anything of the kind (v. 11)?