ions; those, namely, of Polemo, Callipho, and Diodorus: one single
one, of which Zeno is the author, which is wholly referred to what is
becoming; that is to say, to honesty. For Pyrrho, Aristo, and Herillus,
have long since sunk into oblivion. The rest have been consistent with
themselves, so as to make their ends agree with their beginnings; so that
Aristippus has defined it to be pleasure; Hieronymus, freedom from pain;
and Carneades, the enjoyment of what are pointed out by nature as the
principal goods.

XII. But when Epicurus had given pleasure the highest rank, if he meant
the same pleasure that Aristippus did he ought to have adopted the same
thing as the chief good that he did; if he meant the same that Hieronymus
did, he would then have been assigning the first rank to Hieronymus's
pleasure, and not to that of Aristippus.

For, as to what he says, that it is decided by the senses themselves that
pleasure is a good and that pain is an evil, he has attributed more weight
to the senses than the laws allow them. We are the judges of private
actions, but we cannot decide anything which does not legally come under
the cognisance of our tribunal; and, in such a case, it is to no purpose
that judges are in the habit, when they pronounce sentence, of adding, "if
the question belongs to my jurisdiction;" for, if the matter did not come
under their jurisdiction, this additional form of words would not any the
more give validity to their decision. Now, what is it that the senses are
judges of? Whether a thing is sweet or bitter, soft or hard, near or far
off; whether it is standing still or moving; whether it is square or
round. What sentence, then, will reason pronounce, having first of all
called in the aid of the knowledge of divine and human affairs, which is
properly called wisdom; and having, after that, associated to itself the
virtues which reason points out as the mistresses of all things, but which
you make out to be only the satellites and handmaidens of pleasures? The
sentence, however, of all these qualities, will pronounce first of all,
respecting pleasure, that there is no room for it; not only no room for
its being placed by itself in the rank of the chief good, which is what we
are looking for, but no room even for its being placed in connexion even
with what is honourable.

The same sentence will be passed upon freedom from pain; Carneades also
will be disregarded; nor will any definition of the chief g