But Theophrastus also detailed very copiously what were the natural
inclinations of affairs, and what the influences of opportunities which
required regulating as occasion might demand. And as for living, a quiet
method of life appeared to them to be the best, passed in the
contemplation and knowledge of things; which, inasmuch as it had the
greatest resemblance to the life of the gods, appeared to them to be most
worthy of a wise man; and on these subjects they held very lofty and
dignified language.

V. But respecting the chief good, because there are two kinds of
books,--one addressed to the people, which they used to call {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~},
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