Finally, the branch, which from the first grew together with the tree, and has continued to have one life with it, is not like that which after being cut off is then ingrafted, for this is something like what the gardeners mean when they say that it grows with the rest of the tree, but that it has not the same mind with it.
As those who try to stand in thy way when thou art proceeding according to right reason, will not be able to turn thee aside from thy 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 judgement and action, but also in the matter of gentleness towards 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.
There is no nature which is inferior to art, for the arts imitate the nature 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.
If the things do not come to thee, the pursuits and avoidances of which disturb thee, still in a manner thou goest to them.