23.  Often think of the rapidity with which things pass by and disappear, both the things which are and the things which are produced.  For substance is like a river in a continual flow, and the activities of things are in constant change, and the causes work in infinite varieties; and there is hardly anything which stands still.  And consider this which is near to thee, this boundless abyss of the past and of the future in which all things disappear.  How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? for they vex him only for a time, and a short time.

24.  Think of the universal substance, of which thou hast a very small portion; and of universal time, of which a short and indivisible interval has been assigned to thee; and of that which is fixed by destiny, and how small a part of it thou art.

25.  Does another do me wrong?  Let him look to it.  He has his own disposition, his own activity.  I now have what the universal nature now wills me to have; and I do what my nature now wills me to do.

26.  Let the part of thy soul which leads and governs be undisturbed by the movements in the flesh, whether of pleasure or of pain; and let it not unite with them, but let it circumscribe itself and limit those affects to their parts.  But when these affects rise up to the mind by virtue of that other sympathy that naturally exists in a body which is all one, then thou must not strive to resist the sensation, for it is natural:  but let not the ruling part of itself add to the sensation the opinion that it is either good or bad.

27.  Live with the gods.  And he does live with the gods who constantly shows to them that his own soul is satisfied with that which is assigned to him, and that it does all that the daemon wishes, which Zeus hath given to every man for his guardian and guide, a portion of himself.  And this is every man’s understanding and reason.

28.  Art thou angry with him whose armpits stink? art thou angry with him whose mouth smells foul?  What good will this anger do thee?  He has such a mouth, he has such armpits:  it is necessary that such an emanation must come from such things:  but the man has reason, it will be said, and he is able, if he takes pains, to discover wherein he offends; I wish thee well of thy discovery.  Well then, and thou hast reason:  by thy rational faculty stir up his rational faculty; show him his error, admonish him.  For if he listens, thou wilt cure him, and there is no need of anger. [+ Neither tragic actor nor whore. +][A]

[A] This is imperfect or corrupt, or both.  There is also something wrong or incomplete in the beginning of S. 29, where he says [Greek:  hos exelthon zen dianoe], which Gataker translates “as if thou wast about to quit life;” but we cannot translate [Greek:  exelthon] in that way.  Other translations are not much more satisfactory.  I have translated it literally