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Hoc ne statuam quidem dicturam pater aiebat, si loqui posset. Quae si potest singula consolando levare, universa quo modo sustinebit? Nam diligi et carum esse iucundum est propterea, quia tutiorem vitam et voluptatem pleniorem efficit. Habent enim et bene longam et satis litigiosam disputationem. Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. Non igitur de improbo, sed de callido improbo quaerimus, qualis Q.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quare obscurentur etiam haec, quae secundum naturam esse dicimus, in vita beata; Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. Nescio quo modo praetervolavit oratio. Duo Reges: constructio interrete. Idemque diviserunt naturam hominis in animum et corpus. Quid, si etiam iucunda memoria est praeteritorum malorum? Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia.

Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Quam multa vitiosa! summum enim bonum et malum vagiens puer utra voluptate diiudicabit, stante an movente? Ergo, si semel tristior effectus est, hilara vita amissa est? Te enim iudicem aequum puto, modo quae dicat ille bene noris. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Quid autem habent admirationis, cum prope accesseris?

Ut optime, secundum naturam affectum esse possit. Sed quid attinet de

rebus tam apertis plura requirere? Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Est, ut dicis, inquit; Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit?

Inde sermone vario sex illa a Dipylo stadia confecimus. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Num igitur eum postea censes anxio animo aut sollicito fuisse? Licet hic rursus ea commemores, quae optimis verbis ab Epicuro de laude amicitiae dicta sunt. Dic in quovis conventu te omnia facere, ne doleas.

Idem iste, inquam, de voluptate quid sentit? Multoque hoc melius nos veriusque quam Stoici. Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Dolere malum est: in crucem qui agitur, beatus esse non potest. Istam voluptatem perpetuam quis potest praestare sapienti?

Quae quidem sapientes sequuntur duce natura tamquam videntes; Ergo hoc quidem apparet, nos ad agendum esse natos. Si autem id non concedatur, non continuo vita beata tollitur. Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria. Sed quid ages tandem, si utilitas ab amicitia, ut fit saepe, defecerit? Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Non dolere, inquam, istud quam vim habeat postea videro; Poterat autem inpune; Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum;

Itaque contra est, ac dicitis; Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Illum mallem levares, quo optimum atque humanissimum virum, Cn. Aeque enim contingit omnibus fidibus, ut incontentae sint. Scisse enim te quis coarguere possit? Nec vero sum nescius esse utilitatem in historia, non modo voluptatem.

Sed quae tandem ista ratio est? Ab his oratores, ab his imperatores ac rerum publicarum principes

extiterunt. Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Frater et T.

Quod si ita se habeat, non possit beatam praestare vitam sapientia. Dic in quovis conventu te omnia facere, ne doleas. Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. Quid enim possumus hoc agere divinius?