We must, however, not rest satisfied with these, but endeavour as we best can to adduce the doctrines laid down on the point by the naturalists; for they say that Anaxagoras of Clazomenæ affirmed contemplation and the freedom flowing from it to be the end of life; Heraclitus the Ephesian, complacency. The Pontic Heraclides relates, that Pythagoras taught that the knowledge of the perfection of the numbers[240] was happiness of the soul. The Abderites also teach the existence of an end. Democritus, in his work _On the Chief End_, said it was cheerfulness, which he also called well-being, and often exclaims, “For delight and its absence are the boundary of those who have reached full age;” Hecatæus, that it was sufficiency to one’s self; Apollodotus of Cyzicum, that it was delectation; as Nausiphanes, that it was undauntedness,[241] for he said that it was this that was called by Democritus imperturbability. In addition to these still, Diotimus declared the end to be perfection of what is good, which he said was termed well-being. Again, Antisthenes, that it was humility. And those called Annicereans, of the Cyrenaic succession, laid down no definite end for the whole of life; but said that to each action belonged, as its proper end, the pleasure accruing from the action. These Cyrenaics reject Epicurus’ definition of pleasure, that is the removal of pain, calling that the condition of a dead man; because we rejoice not only on account of pleasures, but companionships and distinctions; while Epicurus thinks that all joy of the soul arises from previous sensations of the flesh. Metrodorus, in his book _On the Source of Happiness in Ourselves being greater than that which arises from Objects_, says: What else is the good of the soul but the sound state of the flesh, and the sure hope of its continuance? CHAPTER XXII. PLATO’S OPINION, THAT THE CHIEF GOOD CONSISTS IN ASSIMILATION TO GOD, AND ITS AGREEMENT WITH SCRIPTURE.