aults (i. 17).

Fifth, consider that thou dost not even understand whether men are doing
wrong or not, for many things are done with a certain reference to
circumstances. And in short, a man must learn a great deal to enable him
to pass a correct judgment on another man's acts (ix. 38; iv. 51).

Sixth, consider when thou art much vexed or grieved, that man's life is
only a moment, and after a short time we are all laid out dead (vii. 58;
iv. 48).

Seventh, that it is not men's acts which disturb us, for those acts have
their foundation in men's ruling principles, but it is our own opinions
which disturb us. Take away these opinions then, and resolve to dismiss
thy judgment about an act as if it were something grievous, and thy
anger is gone. How then shall I take away these opinions? By reflecting
that no wrongful act of another brings shame on thee: for unless that
which is shameful is alone bad, thou also must of necessity do many
things wrong, and become a robber and everything else (v. 25; vii. 16).

Eighth, consider how much more pain is brought on us by the anger and
vexation caused by such acts than by the acts themselves, at which we
are angry and vexed (iv. 39, 49; vii. 24).

Ninth, consider that a good disposition is invincible if it be genuine,
and not an affected smile and acting a part. For what will the most
violent man do to thee, if thou continuest to be of a kind disposition
towards him, and if, as opportunity offers, thou gently admonishest him
and calmly correctest his errors at the very time when he is trying to
do thee harm, saying, Not so, my child: we are constituted by nature for
something else: I shall certainly not be injured, but thou art injuring
thyself, my child.--And show him with gentle tact and by general
principles that this is so, and that even bees do not do as he does, nor
any animals which are formed by nature to be gregarious. And thou must
do this neither with any double meaning nor in the way of reproach, but
affectionately and without any rancor in thy soul; and not as if thou
wert lecturing him, nor yet that any bystander may admire, but either
when he is alone, and if others are present ...[A]

[A] It appears that there is a defect in the text here.

Remember these nine rules, as if thou hadst received them as a gift from
the Muses, and begin at last to be a man while thou livest. But thou
must equally avoid nattering men and being vexed at them, for both are
unsoci