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Non modo carum sibi quemque, verum etiam vehementer carum esse? Facillimum id quidem est, inquam. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Si verbum sequimur, primum longius verbum praepositum quam bonum. O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. Qua tu etiam inprudens utebare non numquam. Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat. Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere.

Quam ob rem tandem, inquit, non satisfacit? Et ille ridens: Video, inquit, quid agas; Quae cum dixisset paulumque institisset, Quid est? Eaedem res maneant alio modo. Nulla profecto est, quin suam vim retineat a primo ad extremum. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris?

Experiamur igitur, inquit, etsi habet haec Stoicorum ratio difficilius quiddam et obscurius. Ad eos igitur converte te, quaeso. Quasi ego id curem, quid ille aiat aut neget.

Cum salvum esse flentes sui respondissent, rogavit essentne fusi hostes. Quare attendo te studiose et, quaecumque rebus iis, de quibus hic sermo est, nomina inponis, memoriae mando; Sed tamen intellego quid velit. Sedulo, inquam, faciam. Bork Haec quo modo conveniant, non sane intellego. Satis est ad hoc responsum. Qui non

moveatur et offensione turpitudinis et comprobatione honestatis? Illud dico, ea, quae dicat, praeclare inter se cohaerere.

Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Quod non faceret, si in voluptate summum bonum poneret. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Immo vero, inquit, ad beatissime vivendum parum est, ad beate vero satis. Quid est, quod ab ea absolvi et perfici debeat? Quo modo autem optimum, si bonum praeterea nullum est? Certe non potest. Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus;

Quis non odit sordidos, vanos, leves, futtiles? Non est enim vitium in oratione solum, sed etiam in moribus. Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Non laboro, inquit, de nomine. Omnia contraria, quos etiam insanos esse vultis. Aeque enim contingit omnibus fidibus, ut incontentae sint.

Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? Quae animi affectio suum cuique tribuens atque hanc, quam dico. Negat enim summo bono afferre incrementum diem. Quae cum dixisset paulumque institisset, Quid est? Nisi autem rerum natura perspecta erit, nullo modo poterimus sensuum iudicia defendere. Bonum negas esse divitias, praepostum esse dicis? Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum.

Ex ea difficultate illae fallaciloquae, ut ait Accius, malitiae natae sunt. Si enim ad populum me vocas, eum. Varietates

autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Ego vero volo in virtute vim esse quam maximam;

Facillimum id quidem est, inquam. Nec vero intermittunt aut admirationem earum rerum, quae sunt ab antiquis repertae, aut investigationem novarum. At ego quem huic anteponam non audeo dicere; Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. A quibus propter discendi cupiditatem videmus ultimas terras esse peragratas. Quod autem principium officii quaerunt, melius quam Pyrrho;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Illis videtur, qui illud non dubitant bonum dicere -; Et ille ridens: Age, age, inquit,-satis enim scite me nostri sermonis principium esse voluisti-exponamus adolescenti,. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Vide, quantum, inquam, fallare, Torquate. Egone non intellego, quid sit don Graece, Latine voluptas? Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Sin laboramus, quis est, qui alienae modum statuat industriae? Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Duo Reges: constructio interrete.