Quid enim est a Chrysippo praetermissum in Stoicis? Sit ista in Graecorum levitate perversitas, qui maledictis insectantur eos, a quibus de veritate dissentiunt. Quaerimus enim finem bonorum. Non risu potius quam oratione eiciendum? Ergo hoc quidem apparet, nos ad agendum esse natos. Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus.

Itaque in rebus minime obscuris non multus est apud eos disserendi labor. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Nunc omni virtuti vitium contrario nomine opponitur. Quod si ita sit, cur opera philosophiae sit danda nescio. Ergo, si semel tristior effectus est, hilara vita amissa est? Bonum incolumis acies: misera caecitas.

Quorum sine causa fieri nihil putandum est. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret. Quam si explicavisset, non tam haesitaret. De quibus cupio scire quid sentias. Hic nihil fuit, quod quaereremus. Eaedem enim utilitates poterunt eas labefactare atque pervertere. Sin autem eos non probabat, quid attinuit cum iis, quibuscum re concinebat, verbis discrepare? Non enim quaero quid verum, sed quid cuique dicendum sit. An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Mihi quidem Antiochum, quem audis, satis belle videris attendere. Respondeat totidem verbis.

Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Quod ea non occurrentia fingunt, vincunt Aristonem; Nemo nostrum istius generis asotos iucunde putat vivere. Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Sin dicit obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus;

An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Videamus igitur sententias eorum, tum ad verba redeamus. Si enim ita est, vide ne facinus facias,

cum mori suadeas. Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere. Primum in nostrane potestate est, quid meminerimus? Memini me adesse P.

Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Illum mallem levares, quo optimum atque humanissimum virum, Cn. Quae quidem vel cum periculo est quaerenda vobis; Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Quae diligentissime contra Aristonem dicuntur a Chryippo.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Duo Reges: constructio interrete. Itaque his sapiens semper vacabit. Ut non sine causa ex iis memoriae ducta sit disciplina. Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Aliter enim explicari, quod quaeritur, non potest.

Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Propter nos enim illam, non propter eam

nosmet ipsos diligimus. Scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse cariorem. Sin eam, quam Hieronymus, ne fecisset idem, ut voluptatem illam Aristippi in prima commendatione poneret. Atque hoc loco similitudines eas, quibus illi uti solent, dissimillimas proferebas.

Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Quid ad utilitatem tantae pecuniae? Quod totum contra est. At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Quare hoc videndum est, possitne nobis hoc ratio philosophorum dare. Sit, inquam, tam facilis, quam vultis, comparatio voluptatis, quid de dolore dicemus?

Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse;