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Audeo dicere, inquit. Quid loquor de nobis, qui ad laudem et ad decus nati, suscepti, instituti sumus? Quorum altera prosunt, nocent altera. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Itaque ad tempus ad Pisonem omnes. Quicquid porro animo cernimus, id omne oritur a sensibus;

Isto modo ne improbos quidem, si essent boni viri. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Hic nihil fuit, quod quaereremus. Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere.

Negat enim summo bono afferre incrementum diem. Sed haec quidem liberius ab eo dicuntur et saepius. Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? His enim rebus detractis negat se reperire in asotorum vita quod reprehendat. Quae diligentissime contra Aristonem dicuntur a Chryippo. Cupiditates non Epicuri divisione finiebat, sed sua satietate. Sed residamus, inquit, si placet.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Quo plebiscito decreta a senatu est consuli quaestio Cn. Duo Reges: constructio interrete. Ea possunt

paria non esse. Aliter enim explicari, quod quaeritur, non potest.

Beatus autem esse in maximarum rerum timore nemo potest. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Duo enim genera quae erant, fecit tria. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Bork Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Quod ea non occurrentia fingunt, vincunt Aristonem; Egone non intellego, quid sit don Graece, Latine voluptas? Sed tamen est aliquid, quod nobis non liceat, liceat illis.

Quae animi affectio suum cuique tribuens atque hanc, quam dico. Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Quid interest, nisi quod ego res notas notis verbis appello, illi nomina nova quaerunt, quibus idem dicant? Dic in quovis conventu te omnia facere, ne doleas. Qualem igitur hominem natura inchoavit? Quid loquor de nobis, qui ad laudem et ad decus nati, suscepti, instituti sumus? Id est enim, de quo quaerimus. Bork

Sed ad bona praeterita redeamus. Hoc Hieronymus summum bonum esse dixit. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Nunc agendum est subtilius. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Tuo vero id quidem, inquam, arbitratu.

An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Philosophi autem in suis lectulis plerumque moriuntur. Gracchum patrem non beatiorem fuisse quam fillum, cum alter stabilire rem publicam studuerit, alter evertere. Illum mallem levares, quo optimum atque humanissimum virum, Cn. Quarum cum una sit, qua mores conformari putantur, differo eam partem, quae quasi stirps ets huius quaestionis. Hoc ille tuus non vult omnibusque ex rebus voluptatem quasi mercedem exigit. Nullus est igitur cuiusquam dies natalis. Si ista mala sunt, in quae potest incidere sapiens, sapientem esse non esse ad beate vivendum satis.

Ut nemo dubitet, eorum omnia officia quo spectare,

quid sequi, quid fugere debeant? Dicam, inquam, et quidem discendi causa magis, quam quo te aut Epicurum reprehensum velim. Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia. Quamquam tu hanc copiosiorem etiam soles dicere. Omnia contraria, quos etiam insanos esse vultis. Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium. Idemque diviserunt naturam hominis in animum et corpus. Sed tempus est, si videtur, et recta quidem ad me.

Re mihi non aeque satisfacit, et quidem locis pluribus. Eadem nunc mea adversum te oratio est.