37. If you have assumed any character above your strength, you
           have both made an ill figure in that and quitted one which you
           might have supported.

           38. When walking, you are careful not to step on a nail or
           turn your foot; so likewise be careful not to hurt the ruling
           faculty of your mind. And, if we were to guard against this in
           every action, we should undertake the action with the greater
           safety.

           39. The body is to everyone the measure of the possessions
           proper for it, just as the foot is of the shoe. If, therefore,
           you stop at this, you will keep the measure; but if you move
           beyond it, you must necessarily be carried forward, as down a
           cliff; as in the case of a shoe, if you go beyond its fitness
           to the foot, it comes first to be gilded, then purple, and
           then studded with jewels. For to that which once exceeds a due
           measure, there is no bound.

           40. Women from fourteen years old are flattered with the title
           of "mistresses" by the men. Therefore, perceiving that they
           are regarded only as qualified to give the men pleasure, they
           begin to adorn themselves, and in that to place ill their
           hopes. We should, therefore, fix our attention on making them
           sensible that they are valued for the appearance of decent,
           modest and discreet behavior.

           41. It is a mark of want of genius to spend much time in
           things relating to the body, as to be long in our exercises,
           in eating and drinking, and in the discharge of other animal
           functions. These should be done incidentally and slightly, and
           our whole attention be engaged in the care of the
           understanding.

           42. When any person harms you, or speaks badly of you,
           remember that he acts or speaks from a supposition of its
           being his duty. Now, it is not possible that he should follow
           what appears right to you, but what appears so to himself.
           Therefore, if he judges from a wrong appearance, he is the
           person hurt, since he too is the person deceived. For if
           anyone should suppose a true proposition to be false, the
           proposition is not hurt, but he who is deceived about it.
           Setting out, then, from these principles, you will meekly bear
           a person who reviles you, for you will say upon every
           occasion, "It seemed so to him."

           43. Everything has two handles, the one by which it may be
           carried, the other by which it cannot. If your brother acts
           unjustly, don't lay hold on the action by the handle of his
           injustice, for by that it cannot be carried; but by the
           opposite, that he is your brother, that he was brought up with
           you; and thus you will lay hold on it, as it is to be carried.

           44. These reasonings are unconnected: "I am richer than you,
           therefore I am better"; "I am more eloquent than you,
           therefore I am better." The connection is rather this: "I am
           richer than you, therefore my property is greater than yours;"
           "I am more eloquent than you, therefore my style is better
           than yours." But you, after all, are neither property nor
           style.

           45. Does anyone bathe in a mighty little time? Don't say that
           he does it ill, but in a mighty little time. Does anyone drink
           a great quantity of wine? Don't say that he does ill, but that
           he drinks a great quantity. For, unless you perfectly
           understand the principle from which anyone acts, how should
           you know if he acts ill? Thus you will not run the hazard of
           assenting to any appearances but such as you fully comprehend.

           46. Never call yourself a philosopher, nor talk a great deal
           among the unlearned about theorems, but act conformably to
           them. Thus, at an entertainment, don't talk how persons ought
           to eat, but eat as you ought. For remember that in this manner
           Socrates also universally avoided all ostentation. And when
           persons came to him and desired to be recommended by him to
           philosophers, he took and- recommended them, so well did he
           bear being overlooked. So that if ever any talk should happen
           among the unlearned concerning philosophic theorems, be you,
           for the most part, silent. For there is great danger in
           immediately throwing out what you have not digested. And, if
           anyone tells you that you know nothing, and you are not
           nettled at it, then you may be sure that you have begun your
           business. For sheep don't throw up the grass to show the
           shepherds how much they have eaten; but, inwardly digesting
           their food, they outwardly produce wool and milk. Thus,
           therefore, do you likewise not show theorems to the unlearned,
           but the actions produced by them after they have been
           digested.

           47. When you have brought yourself to supply the necessities
           of your body at a small price, don't pique yourself upon it;
           nor, if you drink water, be saying upon every occasion, "I
           drink water." But first consider how much more sparing and
           patient of hardship the poor are than we. But if at any time
           you would inure yourself by exercise to labor, and bearing
           hard trials, do it for your own sake, and not for the world;
           don't grasp statues, but, when you are violently thirsty, take
           a little cold water in your mouth, and spurt it out and tell
           nobody.