We may learn the wish (will) of nature from the things in which we do not differ from one another: for instance, when your neighbour’s slave has broken his cup, or any thing else, we are ready to say forthwith, that it is one of the things which happen. You must know then that when your cup also is broken, you ought to think as you did when your neighbour’s cup was broken. Transfer this reflection to greater things also. Is another man’s child. or wife dead? There is no one who would not say, this is an event incident to man. But when a man’s own child or wife is dead, forthwith he calls out, Wo to me, how wretched I am. But we ought to remember how we feel when we hear that it has happened to others. As a mark is not set up for the purpose of missing the aim, so neither does the nature of evil exist in the world. This passage is explained in the commentary of Simplicius, (xxxiv., in Schweig.’s ed. xxvii. p. 264), and Schweighaeuser agrees with the explanation, which is this: Nothing in the world (universe) can exist or be done (happen) which in its proper sense, in itself and in its nature is bad; for every thing is and is done by the wisdom and will of God and for the purpose which he intended: but to miss a mark is to fail in an intention; and as a man does not set up a mark, or does not form a purpose for the purpose of missing the mark or the purpose, so it is absurd (inconsistent) to say that God has a purpose or design, and that he purposed or designed anything which in itself and in its nature is bad. The commentary of Simplicius is worth reading. But how many will read it? Perhaps one in a million. If any person was intending to put your body in the power of any man whom you fell in with on the way, you would be vexed: but that you put your understanding in the power of any man whom you meet, so that if he should revile you, it is disturbed and troubled, are you not ashamed at this? Compare iii. 15, from which all this passage has been transferred to the Encheiridion by the copyists. Upton. On which Schweighaeuser remarks, Why should we not say by Arrian, who composed the Encheiridion from the Discourses of Epictetus? See the notes of Upton and Schweig. on some differences in the readings of the passage in iii. 15, and in this passage. In every act observe the things which come first, and those which follow it; and so proceed to the act. If you do not, at first you will approach it with alacrity, without having thought of the things which will follow; but afterwards, when certain base (ugly) things have shewn themselves, you will be ashamed. A man wishes to conquer at the Olympic games. I also wish indeed, for it is a fine thing. But observe both the things which come first, and the things which follow; and then begin the act. You must do every thing according to rule, eat according to strict orders, abstain from delicacies, exercise yourself as you are bid at appointed times, in heat, in cold, you must not drink cold water, nor wine as you choose; in a word, you must deliver yourself up to the exercise master as you do to the physician, and then proceed to the contest. And sometimes you will strain the hand, put the ankle out of joint, swallow much dust, sometimes be flogged, and after all this be defeated. When you have considered all this, if you still choose, go to the contest: if you do not, you will behave like children, who at one time play at wrestlers, another time as flute players, again as gladiators, then as trumpeters, then as tragic actors: so you also will be at one time an athlete, at another a gladiator, then a rhetorician, then a philosopher, but with your whole soul you will be nothing at all; but like an ape you imitate every thing that you see, and one thing after another pleases you. For you have not undertaken any thing with consideration, nor have you surveyed it well; but carelessly and with cold desire. Thus some who have seen a philosopher and having heard one speak, as Euphrates speaks,—and who can speak as he does?—they wish to be philosophers themselves also. My man, first of all consider what kind of thing it is: and then examine your own nature, if you are able to sustain the character. Do you wish to be a pentathlete or a wrestler? Look at your arms, your thighs, examine your loins. For different men are formed by nature for different things. Do you think that if you do these things, you can eat in the same manner, drink in the same manner, and in the same manner loathe certain things? You must pass sleepless nights, endure toil, go away from your kinsmen, be despised by a slave, in every thing have the inferior part, in honour, in office, in the courts of justice, in every little matter. Consider these things, if you would exchange for them, freedom from passions, liberty, tranquillity. If not, take care that, like little children, you be not now a philosopher, then a servant of the publicani, then a rhetorician, then a procurator (manager) for Caesar. These things are not consistent. You must be one man, either good or bad. You must either cultivate your own ruling faculty, for external things; you must either exercise your skill on internal things or on external things; that is you must either maintain the position of a philosopher or that of a common person. Duties are universally measured by relations ( ταῖς σχέσεσι ). Is a man a father? The precept is to take care of him, to yield to him in all things, to submit when he is reproachful, when he inflicts blows. But suppose that he is a bad father. Were you then by nature made akin to a good father? No; but to a father. Does a brother wrong you? Maintain then your own position towards him, and do not examine what he is doing, but what you must do that your will shall be conformable to nature. For another will not damage you, unless you choose: but you will be damaged then when you shall think that you are damaged. In this way then you will discover your duty from the relation of a neighbour, from that of a citizen, from that of a general, if you are accustomed to contemplate the relations.