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Si verbum sequimur, primum longius verbum praepositum quam bonum. Proclivi currit oratio. Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Expectoque quid ad id, quod quaerebam, respondeas. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Expressa vero in iis aetatibus, quae iam confirmatae sunt. Non quam nostram quidem, inquit Pomponius iocans;

Huius, Lyco, oratione locuples, rebus ipsis ielunior. Ita fit beatae vitae domina fortuna, quam Epicurus ait exiguam intervenire sapienti. Etenim semper illud extra est, quod arte comprehenditur. Restincta enim sitis stabilitatem voluptatis habet, inquit, illa autem voluptas ipsius restinctionis in motu est.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Si verbum sequimur, primum longius verbum praepositum quam bonum. Duo Reges: constructio interrete. Verum esto: verbum ipsum voluptatis non habet dignitatem, nec nos fortasse intellegimus. Hoc est non modo cor non habere, sed ne palatum quidem. Hoc est vim afferre, Torquate, sensibus, extorquere ex animis cognitiones verborum, quibus inbuti sumus. Nosti, credo, illud: Nemo pius est, qui pietatem-; Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit;

Zenonis est, inquam, hoc Stoici. Quid ergo attinet gloriose loqui, nisi constanter

loquare? Hunc vos beatum; Eam tum adesse, cum dolor omnis absit;

Sed plane dicit quod intellegit. Scio enim esse quosdam, qui quavis lingua philosophari possint; Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Hic nihil fuit, quod quaereremus. Non autem hoc: igitur ne illud quidem. Atqui reperies, inquit, in hoc quidem pertinacem;

Memini vero, inquam; Idem iste, inquam, de voluptate quid sentit? Idem iste, inquam, de voluptate quid sentit? Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; Et quod est munus, quod opus sapientiae? Quam ob rem tandem, inquit, non satisfacit?

Sed haec quidem liberius ab eo dicuntur et saepius. An potest cupiditas finiri? Itaque hic ipse iam pridem est reiectus; Tu enim ista lenius, hic Stoicorum more nos vexat. Nemo nostrum istius generis asotos iucunde putat vivere. Summum enm bonum exposuit vacuitatem doloris; Sed haec quidem liberius ab eo dicuntur et saepius. Aliter enim nosmet ipsos nosse non possumus.

Primum in nostrane potestate est, quid meminerimus? Paria sunt igitur. Nam prius a se poterit quisque discedere quam appetitum earum rerum, quae sibi conducant, amittere. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Quae sequuntur igitur?

Sed mehercule pergrata mihi oratio tua. Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Quid enim mihi potest esse optatius quam cum Catone, omnium virtutum auctore, de virtutibus disputare? Nec tamen ille erat sapiens quis enim hoc aut quando aut ubi aut unde? Hoc enim identidem dicitis, non intellegere nos quam dicatis voluptatem. Respondent extrema primis, media utrisque, omnia omnibus.

Age, inquies, ista parva sunt. Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Dic in quovis conventu te omnia facere, ne doleas. Multoque hoc melius nos

veriusque quam Stoici. Quid enim necesse est, tamquam meretricem in matronarum coetum, sic voluptatem in virtutum concilium adducere?