Let us see now how admirably these rules follow fromthose principles which I have already laid down. For as this is the ultimate (extremum) point, (for you have noticed, I dare say, that I translate what the Greek philosopher calls τέλος, sometimes by the word extremum, sometimes by ultimum, and sometimes by summum, and instead of extremum or ultimum, I may also use the word finis,)—as, then, this is the ultimate point, to live in a manner suitable to and harmonising with nature; it follows of necessity that all wise men do always live happily, perfectly, and fortunately; that they are hindered by nothing, embarrassed by nothing; that they are in want of nothing. And that which holds together not more that school of which I am speaking than our lives and fortunes, that is to say, the principle of accounting what is honourable to be the sole good, may indeed easily be embellished and enlarged upon at great length, with great richness of illustration, with great variety of carefully chosen expressions, and with the most pompous sentiments in a rhetorical manner; but I prefer the brief, acute, conclusive arguments of the Stoics. Now their conclusions are arrived at in this manner: "Everything which is good is praiseworthy; but everything which is praiseworthy is honourable;—therefore, everything which is good is honourable." Does not this appear properly deduced? Undoubtedly;—for the result which was obtained from the two premises which were assumed, you see was contained in them. But of the two premises from which the conclusion was inferred it is only the major one which can be contradicted—if you say that it is not the case, that everything which is good is praiseworthy: for it is granted that whatever is praiseworthy is honourable. But it is utterly absurd to say, that there is anything good which is not to be sought for; or, that there is anything which ought to be sought for which is not pleasing; or, that if it is pleasing it ought not likewise to be loved. Then it ought also to be approved of. Then it is praiseworthy. But what is praiseworthy is honourable. And so the result is, that whatever is good is also honourable. In the next place, I ask, who can boast of a life which is miserable; or avoid boasting of one which is happy?—therefore men boast only of a life which is happy. From which the consequence follows, that a happy life deserves to be boasted of; but this cannot properly be predicated of any life which is not an honourableone. From this it follows, that a happy life must be an honourable one. And since the man to whom it happens to be deservedly praised has some eminent qualities tending to credit and glory, so that he may rightly be called happy on account of such important qualities; the same thing is properly predicated of the life of such a man. And so, if a happy life is discerned by its honourableness, then what is honourable ought to be considered the sole good. And, as this cannot possibly be denied, what man do we say can ever exist of a stable and firm and great mind,—whom, in fact, can we ever call brave,—unless the point is established, that pain is not an evil? For as it is impossible that the man who ranks death among evils should not fear it, so in every case it is impossible for a man to disregard what he judges to be an evil, and to despise it. And when this point has been laid down, and ratified by universal assent, this is assumed next, that the man who is of a brave and magnanimous spirit despises and utterly disregards every accident which can befal a man. And as this is the case, the consequence is, that there is nothing evil which is not disgraceful. And that man of lofty and excellent spirit,—that magnanimous and truly brave man, who considers all human accidents beneath his notice,—the man I mean whom we wish to make so, whom at all events we are looking for,—ought to confide in himself, and in his own life both past and to come, and to form a favourable judgment of himself, laying down as a principle, that no evil can happen to a wise man. From which again the same result follows, that the sole good is that which is honourable; and that to live happily is to live honourably, that is, virtuously.