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Et harum quidem rerum facilis est et expedita distinctio. Huius ego nunc auctoritatem sequens idem faciam. Graece donan, Latine voluptatem vocant. Negat enim summo bono afferre incrementum diem. Quonam, inquit, modo? Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Poterat autem inpune; Deinde dolorem quem maximum?

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Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Nosti, credo, illud: Nemo pius est, qui pietatem-; Sed quot homines, tot sententiae; Satisne ergo pudori consulat, si quis sine teste libidini pareat? Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. At modo dixeras nihil in istis rebus esse, quod interesset. Duarum enim vitarum nobis erunt instituta capienda. Hanc ergo intuens debet institutum illud quasi signum absolvere. Summum a vobis bonum voluptas dicitur. Stoicos roga. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; Quodcumque in mentem incideret, et quodcumque tamquam occurreret.

Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Duarum enim vitarum nobis erunt instituta capienda. Illa argumenta propria videamus, cur omnia sint paria peccata.

Haec quo modo conveniant, non sane intellego. Eam tum adesse, cum dolor omnis absit; Nec hoc ille non vidit, sed verborum magnificentia est et gloria delectatus. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Est autem

a te semper dictum nec gaudere quemquam nisi propter corpus nec dolere. Illa argumenta propria videamus, cur omnia sint paria peccata. Quantum Aristoxeni ingenium consumptum videmus in musicis? Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere.

Experiamur igitur, inquit, etsi habet haec Stoicorum ratio difficilius quiddam et obscurius. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; Quod ea non occurrentia fingunt, vincunt Aristonem; Nulla profecto est, quin suam vim retineat a primo ad extremum. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Cupit enim dcere nihil posse ad beatam vitam deesse sapienti. Hoc ne statuam quidem dicturam pater aiebat, si loqui posset. Omnes enim iucundum motum, quo sensus hilaretur.

Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Quid autem habent admirationis, cum prope accesseris? Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. Tum Lucius: Mihi vero ista valde probata sunt, quod item fratri puto. Sumenda potius quam expetenda. Item de contrariis, a quibus ad genera formasque generum venerunt. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus;

Vestri haec verecundius, illi fortasse constantius. Experiamur igitur, inquit, etsi habet haec Stoicorum ratio difficilius quiddam et obscurius. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Quae cum magnifice primo dici viderentur, considerata minus probabantur. Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia. Quis est, qui non oderit libidinosam, protervam adolescentiam? Eorum enim est haec querela,

qui sibi cari sunt seseque diligunt. Audeo dicere, inquit.

Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. Partim cursu et peragratione laetantur, congregatione aliae coetum quodam modo civitatis imitantur; Sed ne, dum huic obsequor, vobis molestus sim. Ne in odium veniam, si amicum destitero tueri.

Ex rebus enim timiditas, non ex vocabulis nascitur. Erat enim Polemonis. Sequitur disserendi ratio cognitioque naturae; Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Quam tu ponis in verbis, ego positam in re putabam. Quae similitudo in genere etiam humano apparet. Est enim effectrix multarum et magnarum voluptatum. Zenonis est, inquam, hoc Stoici. Qua tu etiam inprudens utebare non numquam.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quam tu ponis in verbis, ego positam in re putabam. Non est ista, inquam, Piso, magna dissensio. Duo enim genera quae erant, fecit tria. Id quaeris, inquam, in quo, utrum respondero, verses te huc atque illuc necesse est. Inde sermone vario sex illa a Dipylo stadia confecimus. Duo Reges: constructio interrete. Negat esse eam, inquit, propter se expetendam. Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum. Deprehensus omnem poenam contemnet. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo;