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Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit? Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Negat esse eam, inquit, propter se expetendam.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Primum in nostrane potestate est, quid meminerimus? Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Nos paucis ad haec additis finem faciamus aliquando; Duo Reges: constructio interrete. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis;

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Egone non intellego, quid sit don Graece, Latine voluptas? Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia. Est enim effectrix multarum et magnarum voluptatum. Idem iste, inquam, de voluptate quid sentit? Quod autem magnum dolorem brevem, longinquum levem esse dicitis, id non intellego quale sit. Nam quid possumus facere melius? Magna laus.

Nihil minus, contraque illa hereditate dives ob eamque rem laetus. At habetur! Et ego id scilicet nesciebam! Sed ut sit, etiamne post mortem coletur? An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Qua tu etiam inprudens utebare non numquam. In his igitur partibus

duabus nihil erat, quod Zeno commutare gestiret. Itaque ab his ordiamur. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Ad eos igitur converte te, quaeso.

Audeo dicere, inquit. Hoc est non dividere, sed frangere. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Mihi enim satis est, ipsis non satis. Ad eas enim res ab Epicuro praecepta dantur.

Immo alio genere; Quis istud possit, inquit, negare? Ita relinquet duas, de quibus etiam atque etiam consideret. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. At modo dixeras nihil in istis rebus esse, quod interesset. Et quidem saepe quaerimus verbum Latinum par Graeco et quod idem valeat; Quis hoc dicit? Quamquam te quidem video minime esse deterritum.

Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Quantum Aristoxeni ingenium consumptum videmus in musicis? Qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? Itaque hic ipse iam pridem est reiectus; Huius ego nunc auctoritatem sequens idem faciam. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam.

Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Illum mallem levares, quo optimum atque humanissimum virum, Cn. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Ne in odium veniam, si amicum destitero tueri. Mihi quidem Antiochum, quem audis, satis belle videris attendere. Age sane, inquam. Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Atqui reperies, inquit, in hoc quidem pertinacem; Zenonem roges; Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo;

Summum enm bonum exposuit vacuitatem

doloris; Graccho, eius fere, aequal? Ne in odium veniam, si amicum destitero tueri. Quaero igitur, quo modo hae tantae commendationes a natura profectae subito a sapientia relictae sint. Expressa vero in iis aetatibus, quae iam confirmatae sunt. Satis est ad hoc responsum.

Primum quid tu dicis breve? Quid enim est a Chrysippo praetermissum in Stoicis?