1. Chrysippus says that a certain man grew indignant because someone had called him “a sea-wether.”15 We saw Fidus Cornelius, the son-in-law of Ovidius Naso, shed tears in the senate, when Corbulo called him a plucked ostrich. In the face of other charges, damaging to his character and standing, the composure of his countenance was unruffled, but at one thus absurd out burst his tears! Such is the weakness of the mind when reason flees. 2. Why are we offended if anyone imitates our talk or walk, or mimics some defect of body or speech? Just as if these would become more notorious by another’s imitating them than by our doing them! Some dislike to hear old age spoken of and gray hairs and other things which men pray to come to. The curse of poverty galls some, but a man makes it a reproach to himself if he tries to hide it. And so sneerers and those who point their wit with insult are robbed of an excuse if you anticipate it with a move on your part. No one becomes a laughing-stock who laughs at himself. 3. It is common knowledge that Vatinius, a man born to be a butt for ridicule and hate, was a graceful and witty jester. He uttered many a jest at the expense of his own feet and his scarred jowls.16 So he escaped the wit of his enemies — they outnumbered his afflictions — and, above all, Cicero’s. If the man who, through constant abuse, had forgotten how to blush, was able, by reason of his brazen face, to do this, why should anyone be unable to do so, who, thanks to the liberal studies and the training of philosophy, has attained to some growth? 4. Besides, it is a sort of revenge to rob the man who has sought to inflict an insult of the pleasure of having done so. “Oh dear me!” he will say, “I suppose he didn’t understand.” Thus the success of an insult depends upon the sensitiveness and the indignation of the victim. The offender, too, will one day meet his match; someone will be found who will avenge you also.