Elsewhere he rejects the whole of divination, as in the short epitome, and says, " No means of predicting the future really exists, and if it did, we must regard what happens according to it as nothing to us." Such are his views on life and conduct ; and he has discoursed upon them at greater length elsewhere. He differs from the Cyrenaics b with regard to pleasure. They do not include under the term the pleasure which is a state of rest, but only that which consists in motion. Epicurus admits both ; also pleasure of mind as well as of body, as he states in his work On Choice and Avoidance and in that On the Ethical End, and in the first book of his work On Human Life and in the epistle to his philosopher friends in Mytilene. So also Diogenes in the seventeenth book of his Epilecta. and Metrodorus in his Timocrates, whose actual words are : " Thus pleasure being conceived both as that species which consists in motion and that which is a state of rest." The words of Epicurus in his work On Choice are : " Peace of mind and freedom from pain are pleasures which imply a state of rest ; joy and delight are seen to consist in motion and activity." He further disagrees with the Cyrenaics in that they hold that pains of body are worse than mental pains ; at all events evil-doers are made to suffer bodily punishment : whereas Epicurus holds the pains of the mind to be the worse ; at any rate the flesh endures the storms of the present alone, the mind those of the past and future as well as the present. In this way also he holds mental pleasures to be b Next come excerpts dealing with the difference between Epicurean and Cvrenaic ethics.