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Quis est tam dissimile homini. Ita relinquet duas, de quibus etiam atque etiam consideret. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Illud urgueam, non intellegere eum quid sibi dicendum sit, cum dolorem summum malum esse dixerit. Inde igitur, inquit, ordiendum est. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem.

At eum nihili facit; Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Graece donan, Latine voluptatem vocant. Quis, quaeso, illum negat et bonum virum et comem et humanum fuisse? Quod iam a me expectare noli.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Eaedem enim utilitates poterunt eas labefactare atque pervertere. Nam Pyrrho, Aristo, Erillus iam diu abiecti. Eaedem res maneant alio modo. Solum praeterea

formosum, solum liberum, solum civem, stultost; Num quid tale Democritus? Duo Reges: constructio interrete. Sed ad bona praeterita redeamus. Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen;

Quod cum dixissent, ille contra. Bork -, sed ut hoc iudicaremus, non esse in iis partem maximam positam beate aut secus vivendi. Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Quo modo autem optimum, si bonum praeterea nullum est? Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. Nosti, credo, illud: Nemo pius est, qui pietatem-;

Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Ita graviter et severe voluptatem secrevit a bono. Neutrum vero, inquit ille. Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit. Duo enim genera quae erant, fecit tria. Quorum sine causa fieri nihil putandum est.

Quicquid porro animo cernimus, id omne oritur a sensibus; Si quicquam extra virtutem habeatur in bonis. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Nondum autem explanatum satis, erat, quid maxime natura vellet. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Quas enim kakaw Graeci appellant, vitia malo quam malitias nominare. Quid autem habent admirationis, cum prope accesseris? Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi faciendi Zenonis exponere.

Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Voluptatem cum summum bonum diceret, primum in eo ipso parum vidit, deinde hoc quoque alienum; Quae contraria sunt his, malane? Nam et complectitur verbis, quod

vult, et dicit plane, quod intellegam; Primum in nostrane potestate est, quid meminerimus? Et ais, si una littera commota sit, fore tota ut labet disciplina. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus;

Hoc enim identidem dicitis, non intellegere nos quam dicatis voluptatem. Eiuro, inquit adridens, iniquum, hac quidem de re; Aliter enim explicari, quod quaeritur, non potest. Cur post Tarentum ad Archytam? Quare attendo te studiose et, quaecumque rebus iis, de quibus hic sermo est, nomina inponis, memoriae mando; Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. Laboro autem non sine causa; Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Hoc ne statuam quidem dicturam pater aiebat, si loqui posset. Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum;

Idque testamento cavebit is, qui nobis quasi oraculum ediderit nihil post mortem ad nos pertinere? Videamus animi partes, quarum est conspectus illustrior; Hoc tu nunc in illo probas. Eam tum adesse, cum dolor omnis absit; Quis istum dolorem timet? Quid enim est a Chrysippo praetermissum in Stoicis? Quis negat?

Sed quot homines, tot sententiae; Nihil acciderat ei, quod nollet, nisi quod anulum, quo delectabatur, in mari abiecerat. Perge porro; Nihilne est in his rebus, quod dignum libero aut indignum esse ducamus? Equidem, sed audistine modo de Carneade? Quae cum magnifice primo dici viderentur, considerata minus probabantur. Terram, mihi crede, ea lanx et maria deprimet. Ergo, si semel tristior effectus est, hilara vita amissa est? Teneo, inquit, finem illi videri nihil dolere. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi;