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Quos nisi redarguimus, omnis virtus, omne decus, omnis vera laus deserenda est. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Scio enim esse quosdam, qui quavis lingua philosophari possint; Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Nihil enim iam habes, quod ad corpus referas; Praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam verasque opiniones assequi possit. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Claudii libidini, qui tum erat summo ne imperio, dederetur.

Sed tu istuc dixti bene Latine, parum plane. Aliter homines, aliter philosophos loqui putas oportere? Item de contrariis, a quibus ad genera formasque generum venerunt. Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. De ingenio eius in his disputationibus, non de moribus quaeritur.

Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia. Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest; Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Huius ego nunc auctoritatem sequens idem faciam.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum. Atqui reperies, inquit, in hoc quidem pertinacem; Sed ego in hoc resisto; Bork Duo Reges: constructio interrete.

Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Quam si explicavisset, non tam haesitaret. Et homini, qui ceteris animantibus plurimum praestat, praecipue a natura nihil datum esse dicemus? Nos paucis

ad haec additis finem faciamus aliquando; Hoc non est positum in nostra actione. Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam;

Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. Occultum facinus esse potuerit, gaudebit; Expectoque quid ad id, quod quaerebam, respondeas. At ego quem huic anteponam non audeo dicere; Miserum hominem! Si dolor summum malum est, dici aliter non potest.

Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Sed haec quidem liberius ab eo dicuntur et saepius. Putabam equidem satis, inquit, me dixisse. Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit.

Istam voluptatem perpetuam quis potest praestare sapienti? Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Quod autem ratione actum est, id officium appellamus. At hoc in eo M. Re mihi non aeque satisfacit, et quidem locis pluribus. Quae diligentissime contra Aristonem dicuntur a Chryippo.

Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Et ais, si una littera commota sit, fore tota ut labet disciplina. Tu enim ista lenius, hic Stoicorum more nos vexat. Huius, Lyco, oratione locuples, rebus ipsis ielunior.

Hoc ne statuam quidem dicturam pater aiebat, si loqui posset. Sed residamus, inquit, si placet. Si de re disceptari oportet,

nulla mihi tecum, Cato, potest esse dissensio. Sin autem ad animum, falsum est, quod negas animi ullum esse gaudium, quod non referatur ad corpus.