proper action, so neither let them drive thee from thy benevolent
feelings towards them, but be on thy guard equally in both matters, not
only in the matter of steady judgment and action, but also in the matter
of gentleness to those who try to hinder or otherwise trouble thee. For
this also is a weakness, to be vexed at them, as well as to be diverted
from thy course of action and to give way through fear; for both are
equally deserters from their post,--the man who does it through fear, and
the man who is alienated from him who is by nature a kinsman and a
friend.

10. There is no nature which is inferior to art, for the arts imitate the
natures of things. But if this is so, that nature which is the most
perfect and the most comprehensive of all natures, cannot fall short of
the skill of art. Now all arts do the inferior things for the sake of the
superior; therefore the universal nature does so too. And, indeed, hence
is the origin of justice, and in justice the other virtues have their
foundation: for justice will not be observed, if we either care for
middle things [things indifferent], or are easily deceived and careless
and changeable (V. 16, 30; VII. 55).

11. If the things do not come to thee, the pursuits and avoidances of
which disturb thee, still in a manner thou goest to them. Let then thy
judgment about them be at rest, and they will remain quiet, and thou wilt
not be seen either pursuing or avoiding.

12. The spherical form of the soul maintains its figure when it is
neither extended towards any object, nor contracted inwards, nor
dispersed nor sinks down, but is illuminated by light, by which it sees
the truth,--the truth of all things and the truth that is in itself
(VIII. 41, 45; XII. 3).