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Ea possunt paria non esse. Uterque enim summo bono fruitur, id est voluptate. Sed virtutem ipsam inchoavit, nihil amplius. Ut id aliis narrare gestiant? Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Quam si explicavisset, non tam haesitaret. Quod ea non occurrentia fingunt, vincunt Aristonem; Qualem igitur hominem natura inchoavit?

Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam. Summum enm bonum exposuit vacuitatem doloris; Philosophi autem in suis lectulis plerumque moriuntur. Vide igitur ne non debeas verbis nostris uti, sententiis tuis. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc?

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Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Quae iam oratio non a philosopho aliquo, sed a censore opprimenda est. Ratio enim nostra consentit, pugnat oratio. Certe non potest. Quod autem in homine praestantissimum atque optimum est, id deseruit. At iam decimum annum in spelunca iacet. Negabat igitur ullam esse artem, quae ipsa a se proficisceretur; Tum Torquatus: Prorsus, inquit, assentior; Si longus, levis. Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Ita ceterorum sententiis semotis relinquitur non mihi cum Torquato, sed virtuti cum voluptate certatio.

Si quidem, inquit, tollerem, sed relinquo. Uterque enim summo bono fruitur, id est voluptate. Si enim ita est, vide ne

facinus facias, cum mori suadeas. Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum. Si enim ad populum me vocas, eum. Itaque hic ipse iam pridem est reiectus;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Duo Reges: constructio interrete. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Nam prius a se poterit quisque discedere quam appetitum earum rerum, quae sibi conducant, amittere. Vulgo enim dicitur: Iucundi acti labores, nec male Euripidesconcludam, si potero, Latine; Quamquam haec quidem praeposita recte et reiecta dicere licebit. Quae duo sunt, unum facit. Facile est hoc cernere in primis puerorum aetatulis.

Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Et ille ridens: Video, inquit, quid agas; At coluit ipse amicitias. Quid ergo attinet gloriose loqui, nisi constanter loquare? Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. Cui Tubuli nomen odio non est? Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Esse enim, nisi eris, non potes. Sullae consulatum?

De illis, cum volemus. Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit. Ego vero volo in virtute vim esse quam maximam; Quae cum magnifice primo dici viderentur, considerata minus probabantur. Aufert enim sensus actionemque tollit omnem. Sed quid minus probandum quam esse aliquem beatum nec satis beatum?

Polycratem Samium felicem appellabant. Nunc haec primum fortasse audientis servire debemus. Isto modo ne improbos quidem, si essent boni viri. Primum in nostrane potestate est, quid meminerimus? Qui potest igitur habitare in beata vita summi mali metus? Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. Quod est, ut dixi, habere ea, quae secundum naturam sint, vel omnia vel plurima

et maxima.

Quae diligentissime contra Aristonem dicuntur a Chryippo. Illud dico, ea, quae dicat, praeclare inter se cohaerere. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Illud urgueam, non intellegere eum quid sibi dicendum sit, cum dolorem summum malum esse dixerit. Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit. Quae quidem vel cum periculo est quaerenda vobis; Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem.

Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Sed quanta sit alias, nunc tantum possitne esse tanta. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc?