_That_ contemplation which procures us felicity, is not a mass of discourses, and a multitude of disciplines; or, as some may think, consisting from hence; nor does it receive any increase from a quantity of words. For if this was the case, nothing could hinder those from being happy, who comprehend all disciplines, and _are accurately skilled in a variety of languages_. But the whole circle of the sciences cannot by any means accomplish this blissful contemplation, nor even those disciplines which are conversant with true and substantial being, unless there is also a conformation of our nature and life to this divine end. For since there are, as they say, three ends of living, if we regard the particular objects to which mankind tend, the end with us is to follow the contemplation of _true being_, promoting, as much as possible, by an acquisition of this kind, an intimate union of the contemplating individual with the object of contemplation. For, in nothing else besides _true being_, is it possible for the soul to return to its pristine felicity; nor can this be effected by any other conjunction. But intellect is _true being itself_: so that the proper end is to live according to intellect. And on this account, exoteric discourses and disciplines, retarding the purgation of the soul, are far from filling up the measure of our felicity. If then, felicity was defined by the comprehension of words or sciences, they who do not pay a proper attention to the kind and quantity of their food, nor to any thing else pertaining to their present existence, might obtain this end: but since it is requisite to change our life, and to be pure both in speech and action, let us consider what discourses and what works may render us partakers of this most necessary means of acquiring substantial felicity.