have given, lor such folly as this would not possess the most ordinary being if ever so little enlightened, much less one who enjoys perfect felicity. f • All this, Pythocles, you should keep in mind ; for then you will escape a long way from myth, and you will be able to view in their connexion the instances which are similar to these. But above all give yourself up to the study of first principles and of infinity and of kindred subjects, and further of the standards and of the feelings and of the end for which we choose between them. For to study these subjects together will easily enable you to understand the causes of the particular phenomena. And those who have not fully accepted this, in proportion as they have not done so, will be ill acquainted with these very subjects, nor have they secured the end for which they ought to be studied." Such are his views on celestial phenomena. But as to the conduct of life, what we ought to avoid and what to choose, he writes as follows." Before quoting his words, however, let me go into the views of Epicurus himself and his school concerning the wise man. There are three motives to injurious acts among men — hatred, envy, and contempt ; and these the wise man overcomes by reason. Moreover, he who has once become wise never more assumes the opposite habit, not even in semblance, if he can help it. He will be more susceptible of emotion than other men : that will be no hindrance to his wisdom. However, not every bodily constitution nor every nationality would permit a man to become wise.