4. The philosophers have made a happy life to depend, either (as Hieronymus Hieronymus, often mentioned by Cicero. Cf. Cic. de Finib. II. 3.—He lived about b.c. 300, at Rhodes. He held that the highest good consisted in freedom from pain and trouble.) on freedom from pain, or (as Herillus Herillus. Cf. Cic. de Finib. V. 25. Of Carthage; a Stoic. The chief good, according to him, consisted in knowledge.) on knowledge. For Herillus, hearing knowledge very highly praised by Aristotle Aristotle, the famous philosopher and writer. Born b.c. 384. Taught chiefly at Athens, where Theophrastus was his pupil. and Theophrastus, Theophrastus of Eresus in Lesbos, also a voluminous writer. He is mentioned by Cicero thus: “Sæpe ab Aristotele, a Theophrasto mirabiliter caudatur scientia, hoc uno captus Herillus scientiam summum bonum esse defendit.” (de Fin. V. 25.) made it alone to be the chief good, when they really praised it as a good thing, not as the only good; others, as Epicurus, Epicurus. Cf. Cic. Tuscul. V. 30. Born b.c. 342 in Samos. The founder of the Epicurean School of Philosophy. With him pleasure constituted the highest happiness, but probably not sensual pleasures. Cf. note on I. 50. have called pleasure such; others, as Callipho, Callipho. Cic. Acad. II. 42: A disciple of Epicurus. The chief good of man he said consisted in the union of a virtuous life with bodily pleasure, or, as Cicero puts it, in the union of the man with the beast. (Cic. de Off. III. 33.) and after him Diodorus, Diodorus living about b.c. 110, at Tyre. His view was as stated above by St. Ambrose, whereby an attempt was made to reconcile the Stoics and Epicureans. understood it in such a way as to make a virtuous life go in union, the one with pleasure, the other with freedom from pain, since a happy life could not exist without it. Zeno, Zeno of Citium, the founder of the Stoic School. the Stoic, thought the highest and only good existed in a virtuous life. But Aristotle and Theophrastus and the other Peripatetics maintained that a happy life consisted in virtue, that is, in a virtuous life, but that its happiness was made complete by the advantages of the body and other external good things.