XIII. He considered joy and grief as the chief goods: and that the former resulted from knowledge, and the latter from ignorance. And he called prudence and justice goods: the contrary qualities evils, and pleasure and pain something intermediate. He discarded friendship from his system, because it could not exist either in foolish men or in wise men. For that, in the case of the former, friendship was at an end the moment that the advantage to be derived from it was out of sight. And that wise men were sufficient for themselves, and so had no need of friends. He used also to say that it was reasonable for a good man not to expose himself to danger for the sake of his country, for that he ought not to discard his own prudence for the sake of benefiting those who had none. And he said that a wise man’s country was the World. He allowed that a wise man might steal, and commit adultery and sacrilege, at proper seasons: for that none of these actions were disgraceful by nature, if one only put out of sight the common opinion about them, which owes its existence to the consent of fools. And he said that the wise man would indulge his passions openly, without any regard to circumstances: on which principle he used to ask the following questions: “Is a woman who is well instructed in literature of use just in proportion to the amount of her literary knowledge?” “Yes,” said the person questioned. “And is a boy, and is a youth, useful in proportion to his acquaintance with literature?” “Yes.” “Is not then, also, a beautiful woman useful in proportion as she is beautiful; and a boy and a youth useful in proportion to their beauty?” “Yes.” “Well, then, a handsome boy and a handsome youth must be useful exactly in proportion as they are handsome?” “Yes.” “Now the use of beauty is, to be embraced.” And when this was granted he pressed the argument thus:—If then a man embraces a woman just as it is useful that he should, he does not do wrong; nor, again, will he be doing wrong in employing beauty for the purposes for which it is useful. And with such questions as these he appeared to convince his hearers. XIV. But he appears to have got the name of θεὸς from Stilpo one day asking him, “Are you, Theodorus, what you say you are?” And when he said he was, “And you said that you are θεὸς,” continued his questioner; he admitted that also. “Then,” continued the other, “you are θεὸς.” And as he willingly received the title, the other laughed and said, “But you, wretched man, according to this principle, you would also admit that you were a raven, or a hundred other things.” One day Theodorus sat down by Euryclides the hierophant, and said to him, “Tell me now, Euryclides, who are they who behave impiously with respect to the mysteries?” And when Euryclides answered, “Those who divulge them to the uninitiated;” “Then,” said he, “you also are impious, for you divulge them to those who are not initiated.”