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Quam si explicavisset, non tam haesitaret. At eum nihili facit; Est autem officium, quod ita factum est, ut eius facti probabilis ratio reddi possit. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri.

Nec hoc ille non vidit, sed verborum magnificentia est et gloria delectatus. Si enim sapiens aliquis miser esse possit, ne ego istam gloriosam memorabilemque virtutem non magno aestimandam putem. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Nunc haec primum fortasse audientis servire debemus.

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Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Beatus autem esse in maximarum rerum timore nemo potest. Istic sum, inquit. Cave putes quicquam esse verius.

Multoque hoc melius nos veriusque quam Stoici. Non enim solum Torquatus dixit quid sentiret, sed etiam cur. Sed quod proximum fuit non vidit. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Aut unde est hoc contritum vetustate proverbium: quicum in tenebris? Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Traditur, inquit, ab Epicuro ratio neglegendi doloris. Tu autem negas fortem

esse quemquam posse, qui dolorem malum putet. Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim. Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant?

Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus? Quod equidem non reprehendo; Quod non faceret, si in voluptate summum bonum poneret. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. De ingenio eius in his disputationibus, non de moribus quaeritur. Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster?

Ut pulsi recurrant? Quia nec honesto quic quam honestius nec turpi turpius. Quia, si mala sunt, is, qui erit in iis, beatus non erit. Quod iam a me expectare noli. Nam, ut paulo ante docui, augendae voluptatis finis est doloris omnis amotio. Non quam nostram quidem, inquit Pomponius iocans; Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Suam denique cuique naturam esse ad vivendum ducem.

An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Itaque contra est, ac dicitis; Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Hic nihil fuit, quod quaereremus. Qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum?

Teneo, inquit, finem illi videri nihil dolere. Inde sermone vario sex illa a Dipylo stadia confecimus. Duo Reges: constructio interrete. Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Et summatim quidem haec erant de corpore animoque dicenda, quibus quasi informatum est quid hominis natura postulet.

Et ille ridens: Video, inquit, quid agas; Videamus animi partes, quarum est conspectus

illustrior; Cur deinde Metrodori liberos commendas? Non dolere, inquam, istud quam vim habeat postea videro; Qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; An dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? Cave putes quicquam esse verius. Is es profecto tu. Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Inscite autem medicinae et gubernationis ultimum cum ultimo sapientiae comparatur. Ergo illi intellegunt quid Epicurus dicat, ego non intellego?