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Deinde qui fit, ut ego nesciam, sciant omnes, quicumque Epicurei esse voluerunt? An hoc usque quaque, aliter in vita? Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Eodem modo is enim tibi nemo dabit, quod, expetendum sit, id esse laudabile. Rationis enim perfectio est virtus; Dic in quovis conventu te omnia facere, ne doleas. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Ergo infelix una molestia, fellx rursus, cum is ipse anulus in praecordiis piscis inventus est? Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Quod autem in homine praestantissimum atque optimum est, id deseruit.

Quid vero? Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim. Nondum autem explanatum satis, erat, quid maxime natura vellet. Facit igitur Lucius noster prudenter, qui audire de summo bono potissimum velit; Occultum facinus esse potuerit, gaudebit;

At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Mihi enim erit isdem istis fortasse iam utendum. Dicimus aliquem hilare vivere; Etsi qui potest intellegi aut cogitari esse aliquod animal, quod se oderit? Quid ergo attinet gloriose loqui, nisi constanter loquare? Audeo dicere, inquit.

Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Mihi quidem Antiochum, quem audis, satis belle videris attendere. Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Eam tum adesse, cum dolor omnis absit; Quod autem satis est, eo quicquid accessit, nimium est; Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum.

Quantum Aristoxeni ingenium consumptum videmus in musicis? Sic, et quidem diligentius saepiusque ista

loquemur inter nos agemusque communiter. O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. Ergo hoc quidem apparet, nos ad agendum esse natos. Sin aliud quid voles, postea. Nec vero intermittunt aut admirationem earum rerum, quae sunt ab antiquis repertae, aut investigationem novarum.

Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Ita ne hoc quidem modo paria peccata sunt. Quid est enim aliud esse versutum? Primum divisit ineleganter; Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ergo in utroque exercebantur, eaque disciplina effecit tantam illorum utroque in genere dicendi copiam. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Respondeat totidem verbis.

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Non ego tecum iam ita iocabor, ut isdem his de rebus, cum L. Idem adhuc; Si autem id non concedatur, non continuo vita beata tollitur. Duo Reges: constructio interrete. Erat enim res aperta. Ex rebus enim timiditas, non ex vocabulis nascitur.

Iam in altera philosophiae parte. Scio enim esse quosdam, qui quavis lingua philosophari possint; Nunc omni virtuti vitium contrario nomine opponitur. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Quare hoc videndum est, possitne nobis hoc ratio philosophorum dare. Isto modo ne improbos quidem, si essent boni viri. Quae in controversiam veniunt, de iis, si placet, disseramus. Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Scrupulum, inquam, abeunti;

An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Duo enim genera quae erant, fecit tria. Egone non intellego, quid sit don Graece, Latine voluptas? An me, inquis, tam amentem putas, ut apud imperitos isto modo

loquar? Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Beatus autem esse in maximarum rerum timore nemo potest. Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Ita finis bonorum existit secundum naturam vivere sic affectum, ut optime is affici possit ad naturamque accommodatissime. Quo tandem modo?