Meekness is a thing unconquerable, if it be true and natural, and not affected or hypocritical. For how shall even the most fierce and malicious that thou shalt conceive, be able to hold on against thee, if thou shalt still continue meek and loving unto him; and that even at that time, when he is about to do thee wrong, thou shalt be well disposed, and in good temper, with all meekness to teach him, and to instruct him better? As for example; My son, we were not born for this, to hurt and annoy one another; it will be thy hurt not mine, my son.
[tr. Casaubon (1634)]

Gentleness and Good Humour are invincible, provided they are of the right Stamp, without any thing of Hypocrisy, or Grimace. This is the way to Disarm the most Barbarous, and Savage: A constancy in Obliging Behaviour, will make the most Outragious Person asham'd of his Malice : The worst Body imaginable can't find in his heart to do you any Mischief, if you continue kind and unmov'd under ill Usage, if you strike in with the right opportunity for Advice; If when he is going to do you an ill Turn, you endeavour to recover his Understanding, and retrieve his Temper in such gentle Language as this. Prethee Child be quiet, Men were never made to worry one another; In earnest if you go on, my dear Friend, you'l have the worst on't; As for my part, I'm proof against every Thing, but my own Folly.
[tr. Collier (1701)]

Meekness is invincible, where it is genuine, and sincere without hypocrisy. For, what can the most insolent do to you, if you steadfastly persist in kindness to him, and, upon occasion, mildly admonish and instruct him thus, at the very time he is attempting to do you an injury? “Don’t do so, my son! Nature formed us for a quite different conduct. You cannot hurt me; you hurt yourself, my son!”
[tr. Hutcheson/Moor (1742)]

Consider that benevolence is invincible, if it be genuine, without affectation or hypocrisy. For what can the most brutishly injurious person do to you, if you persevere in your kindness to them, and when an opportunity offers, tenderly admonish him, and at the very time when he is going to do you an injury, thus calmly instruct him: "Forbear, my son, we were formed by nature for quite a different purpose; you cannot injure me, but you hurt yourself my son."
[tr. Graves (1792)]

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.
[tr. Long (1862)]

Gentleness is invincible, provided it is of the right stamp, without anything of hypocrisy or malice. This is the way to disarm the most insolent, if you continue kind and unmoved under ill usage, if you strike in with the right opportunity for advice. If when he is going to do you an ill turn you endeavour to recover his undertsanding, and retrieve his temper by such language as this: I pray you, child, be quiet, men were never made to worry one another. I shall not be injured, but you are injuring yourself, child.
[tr. Collier/Zimmern (1887)]

Kindness is invincible if only it is honest, not fawning or insincere. What can the most aggressive do, if you keep persistently kind, and as ocasion offers gently remonstrate, and seize the moment when he is bent on mischief, for trying quietly to convert him to a better frame of mind. "Not so, my son, we are made for other ends; you cannot hurt me, you hurt yourself, my son."
[tr. Rendall (1898)]

Meekness is invincible if it be genuine, without simper or hypocrisy. For what can the most insolent of men do to you, if you persist in civility towards him; and, if occasion offers, admonish him gently and deliberately, shew him the better way at the very moment that he is endeavouring to harm you? “Nay, my son; we were born for something better. No hurt can come to me; it is yourself you hurt, my son.”
[tr. Hutcheson/Chrystal (1902)]

Kindness is irresistible, be it but sincere and no mock smile or a mask assumed. For what can the most unconscionable of men do to thee, if thou persist in being kindly to him, and when a chance is given exhort him mildly and, at the very time when he is trying to do thee harm, quietly teach him a better way thus: Nay, my child, we have been made for other things. I shall be in no wise harmed, but thou art harming thyself, my child.
[tr. Haines (Loeb) (1916)]

Gentleness is invincible, if it be genuine and not sneering or hypocritical. For what can the most insolent do to you, if you continue gentle to him, and, if opportunity allows, mildly admonish him and quietly show him a better way at the very moment when he attempts to do you injury: "No, my child; we came into the world for other ends. It is not I that am harmed, but you are harmed, my child."
[tr. Farquharson (1944)]

Kindness is irresistible, so long as it be genuine and without false smiles or duplicity. The most consummate impudence can do nothing, if you remain persistently kind to the offender, give him a gentle word of admonition when opportunity offers, and at the moment when he is about to vent his malice upon you bring him round quietly with "No, my son; it was not for this that we were made. I shall not be hurt; it is yourself you are hurting."
[tr. Staniforth (1964)]

Kindness is invincible, provided it’s sincere -- not ironic or an act. What can even the most vicious person do if you keep treating him with kindness and gently set him straight -- if you get the chance -- correcting him cheerfully at the exact moment that he’s trying to do you harm. "No, no, my friend. That isn’t what we’re here for. It isn’t me who’s harmed by that. It’s you."
[tr. Hays (2003)]

Kindness is invincible — if it is sincere, not fawning or pretense. What can the most aggressive man do to you if you continue to be kind to him? If, as opportunity arises, you gently admonish him and take your time to re-educate him at the very moment when he is trying to do you harm? "No, son, we were born for other purposes than this. There is no way that I can be harmed, but you are harming yourself, son."
[tr. Hammond (2006)]

Kindness is unconquerable, so long as it is without flattery or hypocrisy. For what can the most insolent man do to you, if you continue to be kind to him and, if you have the chance, gently advise and calmly show him what is right at the very moment he is trying to harm you, saying: "No, my son. We were born for something else. I am certainly not harmed, but you bring harm to yourself?"
[tr. Needleman/Piazza (2008)]

He that sinneth, sinneth unto himself. He that is unjust, hurts himself, in that he makes himself worse than he was before.
[tr. Casaubon (1634)]

He that commits a Fault Abroad , is a Trespasser at Home; And he that injures his Neighbour, hurts himself , for to make himself an ill Man is a shrew'd Michief.
[tr. Collier (1701)]

He who does wrong, does a wrong to himself. He who is injurious, does evil to himself, by making himself evil.
[tr. Hutcheson/Moor (1742)]

He that commits a crime, is guilty of an offence against his own interest, and he that acts unjustly, injures himself: for to make himself a bad man, is an essential injury.
[tr. Graves (1792)]

He who does wrong does wrong against himself. He who acts unjustly acts unjustly to himself, because he makes himself bad.
[tr. Long (1862)]

He that commits a fault abroad is a trespasser at home; and he that injures his neighbour, hurts himself, for to make himself an evil man is a great mischief.
[tr. Collier/Zimmern (1887)]

He who sins, sins against himself; he who does wrong, wrongs himself, making himself evil.
[tr. Rendall (1898)]

He that does wrong, does wrong to himself. The unjust man is unjust to himself, for he makes himself bad.
[tr. Haines (Loeb) (1916)]

Whosoever does wrong, wrongs himself; whosoever does injustice, does it to himself, making himself evil.
[tr. Farquharson (1944)]

The sinner sins against himself; the wrongdoer wrongs himself, becoming the worse by his own action.
[tr. Staniforth (1964)]

Whoever does wrong, wrongs himself; whosever acts unjustly, acts unjustly toward himself, because he makes himself bad.
[tr. Hard (1997 ed., 2011 ed.)]

To do harm is to do yourself harm. To do an injustice is to do yourself an injustice -- it degrades you.
[tr. Hays (2003)]

The sinner sins against himself: the wrongdoer wrongs himself, by making himself morally bad.
[tr. Hammond (2006)]

He who acts wrongly harms himself. If a person commits an injustice, he acts badly toward himself, thus making himself bad.
[tr. Needleman/Piazza (2008)]

For men use, if they have an evil turn, to write it in marble; and whosoever does us a good turn, we write it in dust.

Men's evil manners live in brass, their virtues
We write in water.

• "Ecrivez les injures sur le sable, mais les bienfaits sur le marbre."
• "Écrivez les injures sur le sable, gravez les bienfaits sur le marbre."

The vice that is opposite to justice is injustice, of which there are two sorts: the first consists in the actual doing an injury to another; the second, in tamely looking on while he is injured, and not helping and defending him though we are able: for he that injuriously falls on another, whether prompted by rage or other violent passion, does as it were leap at the throat of his companion; and he that refuses to help him when injured, and to ward off the wrong if it lies in his power, is as plainly guilty of baseness and and injustice as though he had deserted his father, his friends, or his native country.
[tr. Cockman (1699)]

There are two kinds of injustice: Of the one, they are guilty who do an injury; of the other, they who, if they are able, do not defend those from injury to whom it is offered. For he who urged on by anger, or some violent passion, attempts to injure any man, lifts his hand against his brother' and he who interferes not to resist or repel the attempt, is as guilty as if he had deserted his parents, his friends, or his country.
[tr. McCartney (1798)]

But there are two kinds of injustice; the first of those who offer an injury, the second of those who have in their power to avert an injury from those to whom it is offered, and yet do it not. For if a man, prompted either by anger or any sudden perturbation, unjustly assaults another man, such a one seems as it were to lay violent hands on one's ally; and the man who does not repel or withstand the injury, if he can, is as much to blame as if he deserted the cause of his parents, his friends, or his country.
[tr. Edmonds (1865)]

Of injustice there are two kinds, -- one, that of those who inflict injury; the other, that of those who do not, if they can, repel injury from those on whom it is inflicted. Moreover, he who, moved by anger or by some disturbance of mind, makes an unjust assault on any person, is as one who lays violent hands on a casual companion; while he who does not, if he can, ward off or resist the injury offered to another, is as much in fault as if he were to desert his parents, or his friends, or his country.
[tr. Peabody (1883)]

There are two kinds of injustice: the positive injustice of the aggressor, and the negative injustice of neglecting to defend those who are wronged. To attack a man unjustly under the influence of anger or some other passion is to lay hands upon a comrade; not to defend the oppressed and shield them from injustice, is as great a crime as to desert our parents, friends, or country.
[tr. Gardiner (1899)]

There are two classifications of injustice. One part includes those who act unjustly. The other part includes men who, even if they have the power to do so, fail to protect from abuse those people against whom other men commit violence. The man who unjustly does harm to someone else, either in anger or because some other passion arounds him, acts as if he were striking a companion. But the man who does not avert an act of violence, or offer resistance if he has the power, is just as much at fault as if he betrayed his parents, or friends, or his fatherland.
[tr. Edinger (1974)]

Not he only that committeth, but he also that omitteth something, is oftentimes unjust.
[tr. Casaubon (1634), 9.4]

Omissions no less than Commissions, are oftentimes Branches of Injustice.
[tr. Collier (1701)]

Men are often unjust by omissions, as well as by actions.
[tr. Hutcheson/Moor (1742)]

A man is as often guilty of injustice by omitting to do what he ought, as by doing what he ought not to do.
[tr. Graves (1792), 9.4]

He often acts unjustly who does not do a certain thing; not only he who does a certain thing.
[tr. Long (1862)]

Omissions no less than commission are oftentimes part of injustice.
[tr. Collier/Zimmern (1887)]

Wrong comes often of not doing as well as doing.
[tr. Rendall (1898)]

Men are often unjust by omissions as well as by actions.
[tr. Hutcheson/Chrystal (1902)]

There is often an injustice of omission as well as of commission.
[tr. Haines (Loeb) (1916)]

Often he who omits an act does injustice, not only he who commits an act.
[tr. Farquharson (1944)]

A person often acts unjustly by what he fails to do, and not only by what he does.
[tr. Hard (1997 ed., 2011 ed.)]

And you can also commit injustice by doing nothing.
[tr. Hays (2003)]

There can often be wrongs of omission as well as commission.
[tr. Hammond (2006)]

Very often an unjust act is done by not doing something, not only by doing something.
[tr. Needleman/Piazza (2008)]

One may often injure by omission, not only by action.
[ed. Taplin (2016)]