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Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Sed haec omittamus; Uterque enim summo bono fruitur, id est voluptate. Duo enim genera quae erant, fecit tria. Vitae autem degendae ratio maxime quidem illis placuit quieta. Quamquam te quidem video minime esse deterritum. Bonum incolumis acies: misera caecitas. Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem. Quod autem ratione actum est, id officium appellamus. Quippe: habes enim a rhetoribus;

Qui ita affectus, beatum esse numquam probabis; Quae cum essent dicta, discessimus. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Non quam nostram quidem, inquit Pomponius iocans; Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Sed quoniam et advesperascit et mihi ad villam revertendum est, nunc quidem hactenus; Sint ista Graecorum;

Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Omnis enim est natura diligens sui. Quis est, qui non oderit libidinosam, protervam adolescentiam? Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Quid ergo attinet gloriose loqui, nisi constanter loquare? Quae similitudo in genere etiam humano apparet.

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Animum autem reliquis rebus ita perfecit, ut corpus; Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. An me, inquam, nisi te audire vellem,

censes haec dicturum fuisse? Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Nam quid possumus facere melius? Gerendus est mos, modo recte sentiat. Cur haec eadem Democritus?

Ac tamen hic mallet non dolere. Et hercule-fatendum est enim, quod sentio -mirabilis est apud illos contextus rerum. Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Quod est, ut dixi, habere ea, quae secundum naturam sint, vel omnia vel plurima et maxima. Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Nondum autem explanatum satis, erat, quid maxime natura vellet. Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Graecis hoc modicum est: Leonidas, Epaminondas, tres aliqui aut quattuor; Duo Reges: constructio interrete.

Quid, quod res alia tota est? Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Consequens enim est et post oritur, ut dixi. Mihi quidem Antiochum, quem audis, satis belle videris attendere. Sed ille, ut dixi, vitiose. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Si verbum sequimur, primum longius verbum praepositum quam bonum. Quod ea non occurrentia fingunt, vincunt Aristonem;

Tanta vis admonitionis inest in locis; Torquatus, is qui consul cum Cn. Vitiosum est enim in dividendo partem in genere numerare. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit?

Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Zenonis est, inquam, hoc Stoici. Quicquid porro animo cernimus, id omne oritur a sensibus; Hoc dixerit potius Ennius: Nimium boni est, cui

nihil est mali. Immo alio genere; Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico? Manebit ergo amicitia tam diu, quam diu sequetur utilitas, et, si utilitas amicitiam constituet, tollet eadem.

Sit hoc ultimum bonorum, quod nunc a me defenditur; Venit ad extremum; Nunc dicam de voluptate, nihil scilicet novi, ea tamen, quae te ipsum probaturum esse confidam. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Scio enim esse quosdam, qui quavis lingua philosophari possint; Quodsi, ne quo incommodo afficiare, non relinques amicum, tamen, ne sine fructu alligatus sis, ut moriatur optabis.