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Duo Reges: constructio interrete. Tum mihi Piso: Quid ergo? Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Quae sunt igitur communia vobis cum antiquis, iis sic utamur quasi concessis; Ratio quidem vestra sic cogit. Quid, si etiam iucunda memoria est praeteritorum malorum?

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Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Quicquid porro animo cernimus, id omne oritur a sensibus; Nam Pyrrho, Aristo, Erillus iam diu abiecti. Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Habent enim et bene longam et satis litigiosam disputationem. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Nam his libris eum malo quam reliquo ornatu villae delectari.

Negat esse eam, inquit, propter se expetendam. Itaque e contrario moderati aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur. Quod quidem iam fit etiam in Academia. Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Immo vero, inquit, ad beatissime vivendum parum est, ad beate

vero satis. Apparet statim, quae sint officia, quae actiones. Conferam avum tuum Drusum cum C.

Quis est, qui non oderit libidinosam, protervam adolescentiam? Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam. Qua tu etiam inprudens utebare non numquam. Nunc haec primum fortasse audientis servire debemus.

Et quidem, inquit, vehementer errat; Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis; Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Ex ea difficultate illae fallaciloquae, ut ait Accius, malitiae natae sunt. Sed potestne rerum maior esse dissensio? In eo enim positum est id, quod dicimus esse expetendum. Scrupulum, inquam, abeunti; Maximus dolor, inquit, brevis est. Eodem modo is enim tibi nemo dabit, quod, expetendum sit, id esse laudabile. Quis enim redargueret? Aliud igitur esse censet gaudere, aliud non dolere. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc?

Ad quorum et cognitionem et usum iam corroborati natura ipsa praeeunte deducimur. Esse enim, nisi eris, non potes. Restinguet citius, si ardentem acceperit. -, sed ut hoc iudicaremus, non esse in iis partem maximam positam beate aut secus vivendi. Experiamur igitur, inquit, etsi habet haec Stoicorum ratio difficilius quiddam et obscurius. Estne, quaeso, inquam, sitienti in bibendo voluptas? Quod autem in homine praestantissimum atque optimum est, id deseruit. Mihi quidem Antiochum, quem audis, satis belle videris attendere.

Sed quid attinet de rebus tam apertis plura requirere? Memini vero, inquam; Illi enim inter se dissentiunt. Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Non est igitur voluptas bonum. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. An potest, inquit ille, quicquam esse

suavius quam nihil dolere? Sed virtutem ipsam inchoavit, nihil amplius. An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Partim cursu et peragratione laetantur, congregatione aliae coetum quodam modo civitatis imitantur;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Tu enim ista lenius, hic Stoicorum more nos vexat. Quod non faceret, si in voluptate summum bonum poneret. Ne in odium veniam, si amicum destitero tueri. Primum in nostrane potestate est, quid meminerimus?

Sint modo partes vitae beatae. Hoc ne statuam quidem dicturam pater aiebat, si loqui posset. Nos paucis ad haec additis finem faciamus aliquando; Sed vos squalidius, illorum vides quam niteat oratio. Mihi, inquam, qui te id ipsum rogavi? Quae quo sunt excelsiores, eo dant clariora indicia naturae. Bork Qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; Polycratem Samium felicem appellabant. Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt.

Quasi ego id curem, quid ille aiat aut neget. At cum de plurimis eadem dicit, tum certe de maximis. Bona autem corporis huic sunt, quod posterius posui, similiora. Aeque enim contingit omnibus fidibus, ut incontentae sint. Minime vero, inquit ille, consentit.