1. The Pancratium was a contest in which boxing and wrestling were both allowable. For the Pentathlon, see Bk. II. chap, xvii., _note_ 3. CHAPTER XVI. 1. This means, apparently, that the judgment has no right to do more than endorse the deliverances of the perceptive faculty. If a man commits any error, he does it under the conviction that it is in some way for his profit or satisfaction; that is, that there is something of the nature of the Good in it. He may be mistaken in this; but so long as he does not know where Good and Evil really lie, he can do no other than he does. The true course, then, for the philosopher is not to condemn him for his actions, but to show him the fundamental error from which they proceed. The expression, “assent,” συγκατατίθεσθαι, is that used by Epictetus in II. vi., etc., where he speaks of the mind as being imposed on, or taken captive, by the outward shows of things. CHAPTER XX. 1. The Greek is Ἐπειδὴ λόγος ἐστὶν ὁ διαρθρῶν καὶ ἐξεργαζόμενος τὰ λοιπά. διαρθρόω means, literally, to fashion with joints, hence constitute organically, with interdependence of parts. Long translates “analyze.” 2. _Modius._—A measure of about two gallons. 3. Antisthenes, about 400 B. C., founder of the Cynic school, which was established by him in the gymnasium called the Cynosarges (hence the name). As a Cynic, his authority would, of course, be respected by the hearers of Epictetus. This investigation of terms, or names, is, indeed, the beginning of philosophy and the guide to truth in any sphere, but perhaps not every one is competent to undertake it. There must be a real and not merely a formal appreciation of the contents of each term. A primrose is one thing to Peter Bell and another to Wordsworth. The term, let us say, Duty, is one thing to a Herbert Spencer and another to a Kant. CHAPTER XXII. 1. “My friends, fly all culture,” is an injunction reported of Epicurus (_Diog. L._ x. 6). However, neglect of form in literary style was a characteristic of philosophic writers of the Hellenistic period, which was by no means confined to the Epicureans. 2. This passage is corrupt. I follow the reading adopted by Schweighäuser (after Wolf); but it may be noted that Schweighäuser’s translation follows another reading than that which he adopts in his text, viz.—κινουμένου (being moved), instead of τεινομένου (being strained). The original, in all versions, is γινομένου, which makes no sense at all.—See Preface, xxiii. 3. The writings enumerated are, of course, works of Epicurus. When dying, he wrote in a letter to a friend (_Diog. L._ x. 22) that he was spending a happy day, and his last. 4. Stoic ἀπάθεια was anything but insensibility. Chrysippus held that many things in the Kosmos were created for their beauty alone.—_Zeller_, 171.