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 pain as of pleasure. Since then we have discussed pleasure with Torquatus, and honourableness (in which alone every good was to consist) with Cato; in the first place, the arguments which were urged against pleasure are nearly equally applicable to freedom from pain. Nor, indeed, need we seek for any others to reply to that opinion of Carneades; for in whatever manner the chief good is explained, so as to be unconnected with honourableness, in that system duty, and virtue, and friendship, can have no place. But the union of either pleasure or freedom from pain with honourableness, makes that very honourableness which it wishes to embrace dishonourable; for to refer what you do to those things, one of which asserts the man who is free from evil to be in the enjoyment of the chief good, while the other is conversant with the most trifling part of our nature, is rather the conduct of a man who would obscure the whole brilliancy of honourableness—I might almost say, who would pollute it.

The Stoics remain, who after they had borrowed everything from the Peripatetics and Academics, pursued the same objects under different names. It is better to reply to them all separately. But let us stick to our present subject; we can deal with those men at a more convenient season. But the “security” of Democritus, which is as it were a sort of tranquillity of the mind which they all εὐθυμία, deserved to be separated from this discussion, because that tranquillity of the mind is of itself a happy life. What we are inquiring, however, is not what it is, but whence it is derived. The opinions of Pyrrho, Aristo, and Herillus, have long ago been exploded and discarded, as what can never be applicable to this circle of discussion to which we limit ourselves, and which had no need to have been ever mentioned; for as the whole of this inquiry is about the chief, and what I may call the highest good and evil, it ought to start from that point which we call suitable and adapted to nature, and which is sought of itself for itself. Now this is wholly put out of the question by those who deny that in those things in which there is nothing either honourable or dishonourable, there is any reason why one thing should be preferred to another, and who think that there is actually no difference whatever between those things. And Herillus, if he thought that nothing was good except knowledge, put an end to all reason for taking counsel, and to