put an end to by time. They say, too, that pleasure is not caused by simple seeing or hearing. Accordingly we listen with pleasure to those who give a representation of lamentations; but we are pained when we see men lamenting in reality. And they called the absence of pleasure and of pain intermediate states; and asserted that corporeal pleasures were superior to mental ones, and corporeal sufferings worse than mental ones. And they argued that it was on this principle that offenders were punished with bodily pain; for they thought that to suffer pain was hard, but that to be pleased was more in harmony with the nature of man, on which account also they took more care of the body than of the mind.
And although pleasure is desirable for its own sake, still they admit that some of the efficient causes of it are often troublesome, and as such opposite to pleasure; so that they think that an assemblage of all the pleasures which produce happiness, is the most difficult thing conceivable. But they admit that every wise man does not live pleasantly, and that every bad man does not live unpleasantly, but that it is only a general rule admitting of some exceptions. And they think it sufficient if a person enjoys a happy time in consequence of one pleasure which befalls him. They say that prudence is a good, but is not desirable for its own sake, but for the sake of those things which result from it. That a friend is desirable for the sake of the use which we can make of him; for that the parts of the body also are loved while they are united to the body; and that some of the virtues may exist even in the foolish. They consider that bodily exercise contributes to the comprehension of virtue; and that the wise man will feel neither envy, nor love,