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Haec para/doca illi, nos admirabilia dicamus. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris? Quae in controversiam veniunt, de iis, si placet, disseramus. Bork Ergo hoc quidem apparet, nos ad agendum esse natos. Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus?

Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Sed quanta sit alias, nunc tantum possitne esse tanta. Vadem te ad mortem tyranno dabis pro amico, ut Pythagoreus ille Siculo fecit tyranno? Fortitudinis quaedam praecepta sunt ac paene leges, quae effeminari virum vetant in dolore. Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Equidem e Cn. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Nos vero, inquit ille;

Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? Idemne, quod iucunde? Tum Torquatus: Prorsus, inquit, assentior; Sed fortuna fortis; Deprehensus omnem poenam contemnet. Nobis aliter videtur, recte secusne, postea;

Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Expectoque quid ad id, quod quaerebam, respondeas. Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen; Item de contrariis, a quibus ad genera formasque generum venerunt. Sextilio Rufo, cum is rem ad amicos ita deferret, se esse heredem Q. Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec.

Nihilo beatiorem esse Metellum quam Regulum. Collatio igitur ista te nihil iuvat. Nosti, credo, illud: Nemo pius est, qui pietatem-; Etsi ea quidem, quae adhuc dixisti, quamvis ad aetatem recte isto modo dicerentur. Si quae forte-possumus.

Memini vero, inquam; Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Quare hoc videndum est,

possitne nobis hoc ratio philosophorum dare. Scio enim esse quosdam, qui quavis lingua philosophari possint;

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Ut proverbia non nulla veriora sint quam vestra dogmata. Sed haec quidem liberius ab eo dicuntur et saepius. Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Hoc sic expositum dissimile est superiori. Quae in controversiam veniunt, de iis, si placet, disseramus. Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Ergo ita: non posse honeste vivi, nisi honeste vivatur? Nunc omni virtuti vitium contrario nomine opponitur.

Hoc est dicere: Non reprehenderem asotos, si non essent asoti. Ubi ut eam caperet aut quando? Idemne potest esse dies saepius, qui semel fuit? Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. Ut non sine causa ex iis memoriae ducta sit disciplina. Atqui reperies, inquit, in hoc quidem pertinacem; Stoici scilicet. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Quid vero? Sic enim censent, oportunitatis esse beate vivere. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum.

An vero, inquit, quisquam potest probare, quod perceptfum,

quod. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Non enim quaero quid verum, sed quid cuique dicendum sit. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Quod autem satis est, eo quicquid accessit, nimium est; Sit, inquam, tam facilis, quam vultis, comparatio voluptatis, quid de dolore dicemus? Quae cum essent dicta, discessimus. Hoc est non modo cor non habere, sed ne palatum quidem. Ea possunt paria non esse.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Inde igitur, inquit, ordiendum est. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Duo Reges: constructio interrete.