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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Nunc haec primum fortasse audientis servire debemus. Isto modo ne improbos quidem, si essent boni viri. Frater et T. Quo modo autem philosophus loquitur? Illa argumenta propria videamus, cur omnia sint paria peccata. Duo Reges: constructio interrete. Non est ista, inquam, Piso, magna dissensio.

At modo dixeras nihil in istis rebus esse, quod interesset. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Quae in controversiam veniunt, de iis, si placet, disseramus. Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem.

Dulce amarum, leve asperum, prope longe, stare movere, quadratum rotundum. Sed quid attinet de rebus tam apertis plura requirere? Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Si quidem, inquit, tollerem, sed relinquo.

Quid, si non sensus modo ei sit datus, verum etiam animus hominis? Praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam

verasque opiniones assequi possit. Scaevolam M. Etenim nec iustitia nec amicitia esse omnino poterunt, nisi ipsae per se expetuntur. Re mihi non aeque satisfacit, et quidem locis pluribus.

Nam Pyrrho, Aristo, Erillus iam diu abiecti. Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Quid, si etiam iucunda memoria est praeteritorum malorum? Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest; Ut optime, secundum naturam affectum esse possit. Et ais, si una littera commota sit, fore tota ut labet disciplina. Illa argumenta propria videamus, cur omnia sint paria peccata.

Quis Aristidem non mortuum diligit? Etsi qui potest intellegi aut cogitari esse aliquod animal, quod se oderit? Sed quot homines, tot sententiae; Nosti, credo, illud: Nemo pius est, qui pietatem-; Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio.

Quid turpius quam sapientis vitam ex insipientium sermone pendere? Magna laus. Tanti autem aderant vesicae et torminum morbi, ut nihil ad eorum magnitudinem posset accedere. Apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; Quo plebiscito decreta a senatu est consuli quaestio Cn. Nunc omni virtuti vitium contrario nomine opponitur. Non dolere, inquam, istud quam vim habeat postea videro; Ergo ita: non posse honeste vivi, nisi honeste vivatur?

Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Ergo infelix una molestia, fellx rursus, cum is ipse anulus in praecordiis piscis inventus est? Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Quoniam, si dis placet, ab Epicuro loqui discimus. Miserum hominem! Si dolor summum malum est, dici aliter non potest. Primum cur ista res digna odio est, nisi quod est turpis? Sed vos squalidius, illorum vides quam niteat oratio. Nam, ut sint illa vendibiliora, haec uberiora

certe sunt. Sed quid sentiat, non videtis. An hoc usque quaque, aliter in vita? Certe, nisi voluptatem tanti aestimaretis.

Non enim quaero quid verum, sed quid cuique dicendum sit. Quamquam te quidem video minime esse deterritum. Superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Nihilo beatiorem esse Metellum quam Regulum. Quorum sine causa fieri nihil putandum est. Graece donan, Latine voluptatem vocant.

Ita enim vivunt quidam, ut eorum vita refellatur oratio. An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Quae in controversiam veniunt, de iis, si placet, disseramus. Qui igitur convenit ab alia voluptate dicere naturam proficisci, in alia summum bonum ponere?