greater than those of the body. And as proof that pleasure is the end he adduces the fact that living things, so soon as they are born, are well content with pleasure and are at enmity with pain, by the prompting of nature and apart from reason. Left to our own feelings, then, we shun pain ; as when even Heracles, devoured by the poisoned robe, cries aloud, And bites and yells, and rock to rock resounds, Headlands of Locris and Euboean cliffs. a And we choose the virtues too on account of pleasure and not for their own sake, as we take medicine for the sake of health. So too in the twentieth book of his Epilecta says Diogenes, who also calls education {aymyrj) recreation (Staywyvy). Epicurus describes virtue as the sine qua non of pleasure, i.e. the one thing without which pleasure cannot be, everything else, food, for instance, being separable, i.e. not indispensable to pleasure. Come, then, let me set the seal, so to say. on my entire work as well as on this philosopher's life by citing his Sovran Maxims, 5 therewith bringing the whole work to a close and making the end of it to coincide with the beginning of happiness ._) \_\. A blessed and eternal being has no trouble himself and brings no trouble upon any other being ; hence he is exempt from movements of anger and partiality, for every such movement implies weakness. [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others that his passion for personal direction and supervision of the studies of his pupils may have induced him to furnish them with such an indispensable catechism.