Cur deinde Metrodori liberos commendas? Age, inquies, ista parva sunt. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Princeps huius civitatis Phalereus Demetrius cum patria pulsus esset iniuria, ad Ptolomaeum se regem Alexandream contulit. Eam tum adesse, cum dolor omnis absit; Itaque his sapiens semper vacabit. Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt;

Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis. Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Non autem hoc: igitur ne illud quidem. Dat enim intervalla et relaxat. Fatebuntur Stoici haec omnia dicta esse praeclare, neque eam causam Zenoni desciscendi fuisse. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis.

Positum est a nostris in iis esse rebus, quae secundum naturam essent, non dolere; Iam id ipsum absurdum, maximum malum neglegi. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Nunc haec primum fortasse audientis servire debemus.

Quis istud possit, inquit, negare? Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Si enim ita est, vide ne facinus facias, cum mori suadeas. Tum Quintus: Est plane, Piso, ut dicis, inquit. Non potes, nisi retexueris illa. Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris.

Non autem hoc: igitur ne illud quidem. Te enim iudicem aequum puto, modo quae dicat ille bene noris. Satisne ergo pudori consulat, si quis sine teste libidini pareat? Bonum negas esse divitias, praeposìtum esse dicis? Quis istud, quaeso, nesciebat? Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. In

qua si nihil est praeter rationem, sit in una virtute finis bonorum;

Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico? Apparet statim, quae sint officia, quae actiones. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Zenonis est, inquam, hoc Stoici. Quam si explicavisset, non tam haesitaret. Quid iudicant sensus? Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Itaque dicunt nec dubitant: mihi sic usus est, tibi ut opus est facto, fac.

Istam voluptatem perpetuam quis potest praestare sapienti? Quae cum dixisset paulumque institisset, Quid est? Nihilo beatiorem esse Metellum quam Regulum. Quis non odit sordidos, vanos, leves, futtiles? Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit?

Ego vero volo in virtute vim esse quam maximam; Quod autem ratione actum est, id officium appellamus. Nam si quae sunt aliae, falsum est omnis animi voluptates esse e corporis societate. Verba tu fingas et ea dicas, quae non sentias? Non enim iam stirpis bonum quaeret, sed animalis.

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nec dubitabit isti vestro beato M. Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur. Nos vero, inquit ille;

Ut id aliis narrare gestiant? Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. An, partus ancillae sitne in fructu habendus, disseretur inter principes civitatis, P. Ut pulsi recurrant? Deinde dolorem quem maximum? Chrysippus autem exponens differentias animantium ait alias earum corpore excellere, alias autem animo, non nullas valere utraque re; Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Cur igitur, inquam, res tam dissimiles eodem nomine appellas?