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Recte, inquit, intellegis. Quo modo? Non autem hoc: igitur ne illud quidem. Bork Praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam verasque opiniones assequi possit. Ut aliquid scire se gaudeant? Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Et si turpitudinem fugimus in statu et motu corporis, quid est cur pulchritudinem non sequamur?

Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Aliter homines, aliter philosophos loqui putas oportere?

Octavio fuit, cum illam severitatem in eo filio adhibuit, quem in adoptionem D. Omnia contraria, quos etiam insanos esse vultis. Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico? Cur, nisi quod turpis oratio est? Quaerimus enim finem bonorum. Immo alio genere;

Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Negabat igitur ullam esse artem, quae ipsa a se proficisceretur; Post enim Chrysippum eum non sane est disputatum. Qua igitur re ab deo vincitur, si aeternitate non vincitur? Quod cum dixissent, ille contra. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Audio equidem philosophi vocem, Epicure, sed quid tibi dicendum sit oblitus es. Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. At iste non dolendi status non vocatur voluptas.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Nam si amitti vita beata potest, beata esse non potest. Sed quid sentiat, non videtis. Si quicquam extra virtutem habeatur in bonis. Duo Reges: constructio interrete. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum.

Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Aeque enim contingit omnibus fidibus, ut incontentae sint.

Est enim effectrix multarum et magnarum voluptatum. Sed ne, dum huic obsequor, vobis molestus sim. Sed quid ages tandem, si utilitas ab amicitia, ut fit saepe, defecerit? Non est igitur summum malum dolor. Quid iudicant sensus? At tu eadem ista dic in iudicio aut, si coronam times, dic in senatu. Sed quanta sit alias, nunc tantum possitne esse tanta. Sic enim censent, oportunitatis esse beate vivere. Si autem id non concedatur, non continuo vita beata tollitur. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri.

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Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. Hoc enim identidem dicitis, non intellegere nos quam dicatis voluptatem.

Cui Tubuli nomen odio non est? At iste non dolendi status non vocatur voluptas. Sed quid sentiat, non videtis. An hoc usque quaque, aliter in vita? Hoc est non dividere, sed frangere. Certe, nisi voluptatem tanti aestimaretis. Semper enim ex eo, quod

maximas partes continet latissimeque funditur, tota res appellatur. Stoici scilicet. Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Haec quo modo conveniant, non sane intellego.

Primum quid tu dicis breve? In qua quid est boni praeter summam voluptatem, et eam sempiternam? Aliter homines, aliter philosophos loqui putas oportere? Nec vero hoc oratione solum, sed multo magis vita et factis et moribus comprobavit. Ita prorsus, inquam; Illud mihi a te nimium festinanter dictum videtur, sapientis omnis esse semper beatos;

Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare; Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Quia nec honesto quic quam honestius nec turpi turpius. Vide igitur ne non debeas verbis nostris uti, sententiis tuis. Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex.