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Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Magna laus. Res tota, Torquate, non doctorum hominum, velle post mortem epulis celebrari memoriam sui nominis. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Ad eas enim res ab Epicuro praecepta dantur. At multis malis affectus. Earum etiam rerum, quas terra gignit, educatio quaedam et perfectio est non dissimilis animantium.

Quis istud possit, inquit, negare? Duo Reges: constructio interrete. Sint modo partes vitae beatae. Et ille ridens: Video, inquit, quid agas; Quid ergo hoc loco intellegit honestum? Solum praeterea formosum, solum liberum, solum civem, stultost; Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Sic enim censent, oportunitatis esse beate vivere.

Non est enim vitium in oratione solum, sed etiam in moribus. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Ratio quidem vestra sic cogit. Quam illa ardentis amores excitaret sui! Cur tandem? Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Quam tu ponis in verbis, ego positam in re putabam. Quid, si reviviscant Platonis illi et deinceps qui eorum auditores fuerunt, et tecum ita loquantur?

Traditur, inquit, ab Epicuro ratio neglegendi doloris. Itaque a sapientia praecipitur se ipsam, si usus sit, sapiens ut relinquat. Ne in odium veniam, si amicum destitero tueri. Hoc est non dividere, sed frangere. Innumerabilia dici possunt in hanc sententiam, sed non necesse est. Quid ergo attinet gloriose loqui, nisi constanter loquare? Octavio fuit, cum illam severitatem in eo filio adhibuit, quem in adoptionem D. Scio enim esse quosdam, qui quavis lingua philosophari possint;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Satisne vobis videor pro meo iure in vestris auribus commentatus? An eum discere ea mavis, quae cum

plane perdidiceriti nihil sciat? Cuius quidem, quoniam Stoicus fuit, sententia condemnata mihi videtur esse inanitas ista verborum. A quibus propter discendi cupiditatem videmus ultimas terras esse peragratas.

Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Quid ergo attinet dicere: Nihil haberem, quod reprehenderem, si finitas cupiditates haberent? Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Aeque enim contingit omnibus fidibus, ut incontentae sint.

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Inscite autem medicinae et gubernationis ultimum cum ultimo sapientiae comparatur. Qui potest igitur habitare in beata vita summi mali metus? Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Ut optime, secundum naturam affectum esse possit. Sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri.

Primum Theophrasti, Strato, physicum se voluit; Quantum Aristoxeni ingenium consumptum videmus in musicis? Iis igitur est difficilius satis facere, qui se Latina scripta dicunt contemnere. Ut in geometria, prima si dederis, danda sunt omnia. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Itaque hic ipse iam pridem est reiectus; Quasi ego id curem, quid ille aiat aut neget. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Et nemo nimium beatus est; Satisne vobis

videor pro meo iure in vestris auribus commentatus?

Dic in quovis conventu te omnia facere, ne doleas. Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Tria genera cupiditatum, naturales et necessariae, naturales et non necessariae, nec naturales nec necessariae. At modo dixeras nihil in istis rebus esse, quod interesset. Haec quo modo conveniant, non sane intellego. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest. Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Quo studio Aristophanem putamus aetatem in litteris duxisse? Philosophi autem in suis lectulis plerumque moriuntur. Sed tamen est aliquid, quod nobis non liceat, liceat illis.

Hanc ergo intuens debet institutum illud quasi signum absolvere. Hoc est vim afferre, Torquate, sensibus, extorquere ex animis cognitiones verborum, quibus inbuti sumus. At certe gravius. Quid ergo attinet gloriose loqui, nisi constanter loquare?