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Quo plebiscito decreta a senatu est consuli quaestio Cn. Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio. Si de re disceptari oportet, nulla mihi tecum, Cato, potest esse dissensio. Quid affers, cur Thorius, cur Caius Postumius, cur omnium horum magister, Orata, non iucundissime vixerit? Iam contemni non poteris.

Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Quis Aristidem non mortuum diligit? Quis enim est, qui non videat haec esse in natura rerum tria? Quae similitudo in genere etiam humano apparet. An est aliquid, quod te sua sponte delectet? Nec hoc ille non vidit, sed verborum magnificentia est et gloria delectatus. Tollenda est atque extrahenda radicitus.

Num igitur eum postea censes anxio animo aut sollicito fuisse? Omnia contraria, quos etiam insanos esse vultis. Quamvis enim depravatae non sint, pravae tamen esse possunt. Solum praeterea formosum, solum liberum, solum civem, stultost; Confecta res esset. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Eam tum adesse, cum dolor omnis absit; Deprehensus omnem poenam contemnet.

Quid est, quod ab ea absolvi et perfici debeat? Faceres tu quidem, Torquate, haec omnia; Illa tamen simplicia, vestra versuta. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Sapiens autem semper beatus est et est aliquando in dolore; Atqui haec patefactio quasi rerum opertarum, cum quid quidque sit aperitur, definitio est. Quodcumque in mentem incideret, et quodcumque tamquam occurreret.

Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Quem ad modum quis ambulet, sedeat, qui ductus oris, qui vultus in quoque sit? Obsecro, inquit, Torquate, haec dicit Epicurus? An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Duarum enim vitarum nobis erunt instituta capienda. Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex. Cuius quidem, quoniam Stoicus

fuit, sententia condemnata mihi videtur esse inanitas ista verborum.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Non enim ipsa genuit hominem, sed accepit a natura inchoatum. Quamquam haec quidem praeposita recte et reiecta dicere licebit. Ita relinquet duas, de quibus etiam atque etiam consideret. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Illis videtur, qui illud non dubitant bonum dicere -; Duo Reges: constructio interrete. Qui autem esse poteris, nisi te amor ipse ceperit?

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Quam ob rem tandem, inquit, non satisfacit? Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Quis est tam dissimile homini. Quod ea non occurrentia fingunt, vincunt Aristonem; Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis; Hoc est vim afferre, Torquate, sensibus, extorquere ex animis cognitiones verborum, quibus inbuti sumus.

Ea possunt paria non esse. Inde igitur, inquit, ordiendum est. Num igitur utiliorem tibi hunc Triarium putas esse posse, quam si tua sint Puteolis granaria? Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. An hoc usque quaque, aliter in vita? Quare attende, quaeso.

Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur,

Oblivionis, inquit, mallem. Praetereo multos, in bis doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. Quae si potest singula consolando levare, universa quo modo sustinebit? Inquit, dasne adolescenti veniam? Neque solum ea communia, verum etiam paria esse dixerunt. Illud non continuo, ut aeque incontentae.

Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Etenim nec iustitia nec amicitia esse omnino poterunt, nisi ipsae per se expetuntur. Sint ista Graecorum; Quae iam oratio non a philosopho aliquo, sed a censore opprimenda est. Ut optime, secundum naturam affectum esse possit. Quid ait Aristoteles reliquique Platonis alumni?