11. He does all that is required and expected of him with a willing mind, and without the error of believing himself as their actor. (He does them as a machine, and without the false persuasion of his agency of them). 12. He remains _insouciant_, of all that he does by rote and habit, and neither longs for, nor loathes nor rejoices nor grieves at anything. 13. He takes no notice of the amity or enmity of others to him, and is devoted to them that are devoted to him; but cunning with such as deal in craftiness with him. 14. He deals as a boy with boys, and as a veteran with old people; he is youthful in the society of young men, and is grave in the company of the aged and wise. He is not without sympathy with the woes of others (but rejoices at their happiness). 15. He opens his mouth in edifying speeches, and never betrays his penury in any way; he is always sedate in his mind, and ever of a cheerful complexion. 16. He is wise and deep, yet open and sweet (in his conversation; and is full with the fulness of his knowledge, as the full moon with all her digits); he is ever free from pain and misery. 17. He is magnanimous in his disposition, and as sweet as a sea of delight; he is cool and cooling the pains of others, and as refreshing as the full moonbeams to mankind. 18. He has meritorious deeds for his object, nor is any action or worldly good of any purpose to him; neither does he gain anything by his abandonment of pleasures or riches or friends, nor by their disappearance from him. 19. Neither action nor inaction, nor labour nor ease; neither bondage or release, or heaven or hell, can add to or take away anything from his inner contentment. 20. He sees everything and everywhere in the same uniform light, nor is his mind afraid of bondage or eager for its release. (Such inflexible passivity was the highest virtue of the stoics). 21. He whose doubts are wholly removed by the light of his knowledge, has his mind towering upwards as the fearless phœnix of the sky. 22. He whose mind is freed from error, and is settled in its equanimity, doth neither rise nor fall like any heavenly body, but remains unaltered as the high heaven itself. 23. He does his outward actions, by the mere movement of the outer members of his body, and without the application of his mind to them; as a baby sleeping in a cradle, has the spontaneous play of his limbs, without any purpose of his mind. (This shows the possibility of bodily actions independently of the mind). 24. So the drunken and delirious man, doth many acts in his state of dementedness; and as he never does them with the application or attention of his mind, he retains no trace of them in his remembrance. 25. And as children lay hold of or reject everything, without knowing whether it is good or bad for them; so do men do their actions or refrain from them, without their deliberate choice or aversion of them. (This proves the causality of the mind).