As I see that I have still to discuss the fit destinies of the two cities, the earthly and the heavenly, I must first explain, so far as the limits of this work allow me, the reasonings by which men have attempted to make for themselves a happiness in this unhappy life, in order that it may be evident, not only from divine authority, but also from such reasons as can be adduced to unbelievers, how the empty dreams of the philosophers differ from the hope which God gives to us, and from the substantial fulfilment of it which He will give us as our blessedness. Philosophers have expressed a great variety of diverse opinions regarding the ends of goods and of evils, and this question they have eagerly canvassed, that they might, if possible, discover what makes a man happy. For the end of our good is that for the sake of which other things are to be desired, while it is to be desired for its own sake; and the end of evil is that on account of which other things are to be shunned, while it is avoided on its own account. Thus, by the end of good, we at present mean, not that by which good is destroyed, so that it no longer exists, but that by which it is finished, so that it becomes complete; and by the end of evil we mean, not that which abolishes it, but that which completes its development. These two ends, therefore, are the supreme good and the supreme evil; and, as I have said, those who have in this vain life professed the study of wisdom have been at great pains to discover these ends, and to obtain the supreme good and avoid the supreme evil in this life. And although they erred in a variety of ways, yet natural insight has prevented them from wandering from the truth so far that they have not placed the supreme good and evil, some in the soul, some in the body, and some in both. From this tripartite distribution of the sects of philosophy, Marcus Varro, in his book De Philosophia, has drawn so large a variety of opinions, that, by a subtle and minute analysis of distinctions, he numbers without difficulty as many as 288 sects,—not that these have actually existed, but sects which are possible.