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Summum enm bonum exposuit vacuitatem doloris; Quis istud possit, inquit, negare? Scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse cariorem. Duo Reges: constructio interrete. Aliter enim explicari, quod quaeritur, non potest. Quod cum dixissent, ille contra. Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest.

Nam neque virtute retinetur ille in vita, nec iis, qui sine virtute sunt, mors est oppetenda. Ille enim occurrentia nescio quae comminiscebatur; Quod ea non occurrentia fingunt, vincunt Aristonem; Itaque in rebus minime obscuris non multus est apud eos disserendi labor. Vitae autem degendae ratio maxime quidem illis placuit quieta. Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Ad eos igitur converte te, quaeso. Levatio igitur vitiorum magna fit in iis, qui habent ad virtutem progressionis aliquantum.

Nam si propter voluptatem, quae est ista

laus, quae possit e macello peti? Bonum patria: miserum exilium. Nondum autem explanatum satis, erat, quid maxime natura vellet. Quod equidem non reprehendo; Nosti, credo, illud: Nemo pius est, qui pietatem-; Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, Oblivionis, inquit, mallem. Mihi enim erit isdem istis fortasse iam utendum. Beatus autem esse in maximarum rerum timore nemo potest.

At iam decimum annum in spelunca iacet. Aut haec tibi, Torquate, sunt vituperanda aut patrocinium voluptatis repudiandum. Istam voluptatem perpetuam quis potest praestare sapienti? Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Satisne vobis videor pro meo iure in vestris auribus commentatus? Ego vero volo in virtute vim esse quam maximam; Consequens enim est et post oritur, ut dixi. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Quamquam tu hanc copiosiorem etiam soles dicere.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Itaque contra est, ac dicitis; Nunc de hominis summo bono quaeritur; Negat enim summo bono afferre incrementum diem. Laboro autem non sine causa; Murenam te accusante defenderem. Sed nunc, quod agimus;

Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Res tota, Torquate, non doctorum hominum, velle post mortem epulis celebrari memoriam sui nominis. Non dolere, inquam, istud quam vim habeat postea videro; Nam diligi et carum esse iucundum est propterea, quia tutiorem vitam et voluptatem pleniorem efficit. Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. Etiam beatissimum? Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Quid enim necesse est, tamquam meretricem in matronarum coetum, sic voluptatem in virtutum concilium adducere? Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Quantum Aristoxeni ingenium consumptum videmus in musicis?

Hic nihil fuit,

quod quaereremus. Tum mihi Piso: Quid ergo? Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Nemo nostrum istius generis asotos iucunde putat vivere. Quarum cum una sit, qua mores conformari putantur, differo eam partem, quae quasi stirps ets huius quaestionis. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Nam de isto magna dissensio est.

Quae sequuntur igitur? Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Qui est in parvis malis. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Nunc vero a primo quidem mirabiliter occulta natura est nec perspici nec cognosci potest.

Sed ego in hoc resisto; Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; Nam his libris eum malo quam reliquo ornatu villae delectari. Quid igitur dubitamus in tota eius natura quaerere quid sit effectum?

Quaero igitur, quo modo hae tantae commendationes a natura profectae subito a sapientia relictae sint. Quamquam haec quidem praeposita recte et reiecta dicere licebit. Primum quid tu dicis breve? Ea possunt paria non esse. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Ita multo sanguine profuso in laetitia et in victoria est mortuus. Nam Pyrrho, Aristo, Erillus iam diu abiecti.