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Quid vero? In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret. Est tamen ea secundum naturam multoque nos ad se expetendam magis hortatur quam superiora omnia. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit;

Respondent extrema primis, media utrisque, omnia omnibus. Aliis esse maiora, illud dubium, ad id, quod summum bonum dicitis, ecquaenam possit fieri accessio. Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat. Vitae autem degendae ratio maxime quidem illis placuit quieta. Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. Graecis hoc modicum est: Leonidas, Epaminondas, tres aliqui aut quattuor; Apparet statim, quae sint officia, quae actiones. Nam ante Aristippus, et ille melius.

Duo enim genera quae erant, fecit tria. Consequens enim est et post oritur, ut dixi. Habent enim et bene longam et satis litigiosam disputationem. Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria. Non quam nostram quidem, inquit Pomponius iocans; Cum salvum esse flentes sui respondissent, rogavit essentne fusi hostes. Equidem soleo etiam quod uno Graeci, si aliter non possum, idem

pluribus verbis exponere. Si mala non sunt, iacet omnis ratio Peripateticorum.

Ne in odium veniam, si amicum destitero tueri. Nondum autem explanatum satis, erat, quid maxime natura vellet.

Sic enim censent, oportunitatis esse beate vivere. Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Num igitur eum postea censes anxio animo aut sollicito fuisse? Itaque hic ipse iam pridem est reiectus; Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius.

Quid ergo attinet gloriose loqui, nisi constanter loquare? Quas enim kakaw Graeci appellant, vitia malo quam malitias nominare. Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Prave, nequiter, turpiter cenabat; Nonne igitur tibi videntur, inquit, mala? Non enim iam stirpis bonum quaeret, sed animalis. At cum de plurimis eadem dicit, tum certe de maximis. Quare ad ea primum, si videtur; Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem?

Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Bonum integritas corporis: misera debilitas. Hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Quid ad utilitatem tantae pecuniae?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Negat esse eam, inquit, propter se expetendam. Quis non odit sordidos, vanos, leves, futtiles? Neminem videbis ita laudatum, ut artifex callidus comparandarum voluptatum diceretur. Consequens enim est et post oritur, ut dixi. An tu me de L. Duo Reges: constructio interrete. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Sed tamen intellego quid velit. Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt.

Ut in geometria, prima si dederis, danda sunt omnia. Nec enim, omnes

avaritias si aeque avaritias esse dixerimus, sequetur ut etiam aequas esse dicamus. Hoc non est positum in nostra actione. Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis. Hoc loco tenere se Triarius non potuit. Nemo nostrum istius generis asotos iucunde putat vivere. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet.

Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Quorum altera prosunt, nocent altera. Nam Pyrrho, Aristo, Erillus iam diu abiecti. Sed potestne rerum maior esse dissensio? Cur deinde Metrodori liberos commendas? Quam ob rem tandem, inquit, non satisfacit? Iis igitur est difficilius satis facere, qui se Latina scripta dicunt contemnere.