But respecting the chief good, because there are two kinds of books,—one addressed to the people, which they used to call ἐξωτερικὸν, the other written in a more polished style, which they left behind in commentaries,—they appear not always to say the same thing; and yet in their ultimate conclusion there is no variety in the language of the men whom I have named, nor is there any disagreement between them. But, as a happy life is the object of search, and as that is the only thing which philosophy ought to pursue and regard, there never appears to be the least difference or doubt in their writings, as to whether happiness is wholly in the power of the wise man, or whether it can be undermined or taken from him by adversity. And this point is the especial subject of the book of Theophrastus, on a Happy Life; in which a great deal is attributed to fortune: and if that theory is correct, then wisdom cannot make life happy. Now, this seems to me rather too tender (if I may say so) and delicate a doctrine, more so than the power and importance of virtue can sanction. Wherefore let us rather hold with Aristotle, and his son Nicomachus,—whose admirably written books on Morals are said, indeed, to be Aristotle's; but I do not see why the son may not have been like his father; but, in most cases, let us apply to Theophrastus, as long as we attribute a little more firmness and strength to virtue than he did.
Let us, then, be content with these guides; for their successors are wiser men, indeed, in my opinion, than the philosophers of other schools: but still they degenerate so from these great men, that they seem to me rather to have arisen from themselves than from them. In the first place, Strato, the pupil of Theophrastus, called himself a natural philosopher: and though, in truth, he is an eminent man in that line, still most of what he said was novel; and he said very little about morals. His pupil Lyco was rich in eloquence, but very meagre in matter. Then his pupil Aristo was a neat and elegant writer, but still he had not that dignity which we look for in a great philosopher: he wrote a great deal, certainly, and in a polished style; but, somehow or other, his writings do not carry any weight. I pass over several, and among them that learned man and pleasant writer, Hieronymus; and I do not know why I should call him a Peripatetic, for he defined the chief good to be freedom from pain: andhe who disagrees with me about the chief good, disagrees with me about the whole principle of philosophy. Critolaus wished to copy the ancients; and, indeed, he comes nearest to them in dignity, and his eloquence is preeminent: still he adheres to the ancient doctrine. Diodorus, his pupil, adds to honourableness freedom from pain: he, too, clings to a theory of his own; and, as he disagrees from them about the chief good, he is hardly entitled to be called a Peripatetic. But my friend Antiochus seems to me to pursue the opinions of the ancients with the greatest care; and he shows that they coincided with the doctrines of Aristotle and Polemo.