is an event incident to man. But when a man's own child or wife is dead, forthwith he calls out, Woe to me, how wretched I am. But we ought to remember how we feel when we hear that it has happened to others.
XXVII.
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.[1]
XXVIII.
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?
XXIX.[2]
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 afterward, when certain base (ugly) things have shown themselves, you will be ashamed. A man wishes to conquer at the Olympic games. I also wish indeed, for it
- ↑ 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.
- ↑ '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.
