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Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Homines optimi non intellegunt totam rationem everti, si ita res se habeat. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint.

Primum cur ista res digna odio est, nisi quod est turpis? In motu et in statu corporis nihil inest, quod animadvertendum esse ipsa natura iudicet? Quo studio Aristophanem putamus aetatem in litteris duxisse? Quo modo autem optimum, si bonum praeterea nullum est? Itaque ad tempus ad Pisonem omnes.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Nam Pyrrho, Aristo, Erillus iam diu abiecti. Duo Reges: constructio interrete. Verba tu fingas et ea dicas, quae non sentias? Mihi, inquam, qui te id ipsum rogavi? Nemo igitur esse beatus potest. Ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus? Quae similitudo in genere etiam humano apparet.

Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. Zenonis est, inquam, hoc Stoici. Sed quid sentiat, non videtis. Illa tamen simplicia, vestra versuta. Velut ego nunc moveor.

Ergo, si semel tristior effectus est, hilara vita amissa est? Itaque hic ipse iam pridem est reiectus; Sic enim censent, oportunitatis esse beate vivere. Nos autem non solum beatae vitae istam esse oblectationem videmus,

sed etiam levamentum miseriarum. Quae iam oratio non a philosopho aliquo, sed a censore opprimenda est. Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. Id et fieri posse et saepe esse factum et ad voluptates percipiendas maxime pertinere. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum?

Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. Quod quidem iam fit etiam in Academia. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Nam quid possumus facere melius? Sed quid attinet de rebus tam apertis plura requirere?

Illa argumenta propria videamus, cur omnia sint paria peccata. Quae diligentissime contra Aristonem dicuntur a Chryippo. Nam Pyrrho, Aristo, Erillus iam diu abiecti. Aliter autem vobis placet.

Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Indicant pueri, in quibus ut in speculis natura cernitur. Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest. Quid vero? Optime, inquam. Eadem nunc mea adversum te oratio est. Quod quidem iam fit etiam in Academia. Illis videtur, qui illud non dubitant bonum dicere -; Iam doloris medicamenta illa Epicurea tamquam de narthecio proment: Si gravis, brevis; Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret?

Satis est ad hoc responsum. Terram, mihi crede, ea lanx et maria deprimet. Ait enim se, si uratur, Quam hoc suave! dicturum. Isto modo ne improbos quidem, si essent boni viri. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Ratio quidem vestra sic cogit.

Sed quid attinet de rebus tam apertis plura requirere? Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Prave, nequiter, turpiter cenabat; Nihil minus, contraque illa hereditate dives ob eamque rem laetus. Quodsi ipsam honestatem undique

pertectam atque absolutam. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. At, si voluptas esset bonum, desideraret. Nec vero intermittunt aut admirationem earum rerum, quae sunt ab antiquis repertae, aut investigationem novarum. Qui est in parvis malis.