Between two contrary dispositions which are at the two extremes there are intermediate dispositions which are likewise different from one another. There are some dispositions which are inherent in a man from his very birth, in accordance with the nature of his body; while there are others to which a man’s nature is so predisposed, that they are readily adopted by him sooner than any other; and there are still others which are not inherent in a man from his very birth, but are acquired by him through imitating other men, or are adopted by him of his own accord because of an idea that occurred to him, or because, having heard that this disposition was good for him and worthy of being cultivated, he regulated his conduct accordingly, until it has become fixed in his heart. The two diametrically opposed extremes of all dispositions are not the good way, and it behooves no man to walk therein, nor to adopt them. If a man finds that his nature inclines toward one of them, or is predisposed to adopt it, or that he has already acquired it, and regulated his conduct accordingly, he should return to that which is good, and walk in the way of the good ones, which is the right way. The right way is the intermediate quality of every disposition of man, and that is the disposition which is equidistant from both extremes, being neither nearer to the one nor to the other. The ancient sages have therefore commanded that a man should always put, arrange, and direct his dispositions in the middle course, so that he may be sound in his body. In what manner? He should not be irascible, easily provoked to anger, nor as a dead man that is insensible, but should take the middle course: he should only get angry on account of an important matter, when it behooves to show anger in order that a similar offence should not be again committed. Similarly, a man should only desire those things which are necessary and indispensable for his body, as it is written: ‘The righteous eateth to the satisfying of his desire.’[147] In like manner, he should not exert himself in his business more than to obtain the necessities of life, as it is written: ‘A little is good for the righteous.’[148] He should not be too niggardly, nor squander his money, but should give charity according to his means, and in a fitting manner lend to him who is in need. He should not be hilarious and mirthful, nor gloomy and melancholy, but always happy and contented and of cheerful countenance. In the same manner should all his dispositions be. This way is the way of the wise; every man whose dispositions are intermediate, that is to say, in the middle course, is called wise.