And those who place this in virtue alone, and, being caught by the splendour of a name, do not understand what nature requires, will be delivered from the greatest blunder imaginable if they will listen to Epicurus. For unless those excellent and beautiful virtues which your school talks about produced pleasure, who would think them either praiseworthy or desirable? For as we esteem the skill of physicians not for the sake of the art itself, but from our desire for good health,—and as the skill of the pilot, who has the knowledge how to navigate a vessel well, is praised with reference to its utility, and not to his ability,—so wisdom, which should be considered the art of living, would not be sought after if it effected nothing; but at present it is sought after because it is, as it were, the efficient cause of pleasure, which is a legitimate object of desire and acquisition. And now you understand what pleasure I mean, so that what I say may not be brought into odium from my using an unpopular word. For as the chief annoyances to human life proceed from ignorance of what things are good and what bad, and as by reason of that mistake men are often deprived of the greatest pleasures, and tortured by the most bitter grief of mind, we have need to exercise wisdom, which, by removing groundless alarms and vain desires, and by banishing the rashness of all erroneous opinions, offers herself to us as the surest guide to pleasure. For it is wisdom alone which expels sorrow from our minds, and prevents our shuddering with fear: she is the instructress who enables us to live in tranquillity, by extinguishing in us all vehemence of desire. For desires are insatiable, and ruin not only individuals but entire families, and often overturn the whole state. From desires arise hatred, dissensions, quarrels, seditions, wars. Nor is it only out of doors that these passions vent themselves, nor is it only against others that they run with blind violence; but they are often shut up, as it were, in the mind, and throw that into confusion with their disagreements.
And the consequence of this is, to make life thoroughly wretched; so that the wise man is the only one who, having cut away all vanity and error, and removed it from him, can live contented within the boundaries of nature, without melancholy and without fear. For what diversion can be either more useful or more adapted for human life than that which Epicurus employed? For he laid it down that there were three kinds of desires; the first, such as were natural and necessary; the second, such as were natural but not necessary; the third, such as were neither natural nor necessary. And these are all such, that those which are necessary are satisfied without much trouble or expense: even those which are natural and not necessary, do not require a great deal, because nature itself makes the riches, which are sufficient to content it, easy of acquisition and of limited quantity: but as for vain desires, it is impossible to find any limit to, or any moderation in them.