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Equidem soleo etiam quod uno Graeci, si aliter non possum, idem pluribus verbis exponere. Atque hoc loco similitudines eas, quibus illi uti solent, dissimillimas proferebas. Quid enim ab antiquis ex eo genere, quod ad disserendum valet, praetermissum est? Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ecce aliud simile dissimile. Animi enim quoque dolores percipiet omnibus partibus maiores quam corporis. Expressa vero in iis aetatibus, quae iam confirmatae sunt. Duo Reges: constructio interrete. Bonum negas esse divitias, praepostum esse dicis? Homines optimi non intellegunt totam rationem everti, si ita res se habeat. Quasi ego id curem, quid ille aiat aut neget. Hanc quoque iucunditatem, si vis, transfer in animum; Videamus animi partes, quarum est conspectus illustrior; Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Hoc est non dividere, sed frangere.

Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Haec para/doca illi, nos admirabilia dicamus. Inquit, an parum disserui non verbis Stoicos a Peripateticis, sed universa re et tota sententia dissidere? Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers?

Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen; Sed quia studebat laudi et dignitati, multum in virtute processerat. Quid enim tanto opus est instrumento in optimis artibus comparandis? Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Ut pompa, ludis atque eius modi spectaculis teneantur ob eamque rem vel famem et sitim perferant? Sed quod proximum fuit non vidit. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis;

Huius ego nunc auctoritatem sequens idem faciam. Sin dicit obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus; Roges enim Aristonem, bonane ei

videantur haec: vacuitas doloris, divitiae, valitudo; Suam denique cuique naturam esse ad vivendum ducem. Quam nemo umquam voluptatem appellavit, appellat; Comprehensum, quod cognitum non habet? Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Obsecro, inquit, Torquate, haec dicit Epicurus?

Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam. Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Eaedem enim utilitates poterunt eas labefactare atque pervertere. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere.

Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Scripta sane et multa et polita, sed nescio quo pacto auctoritatem oratio non habet. Hoc loco tenere se Triarius non potuit. An nisi populari fama?

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Iam in altera philosophiae parte. Ita multo sanguine profuso in laetitia et in victoria est mortuus. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers?

Duarum enim vitarum nobis erunt instituta capienda. Ut non sine causa ex iis memoriae ducta sit disciplina. Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Itaque in rebus minime obscuris non multus est apud eos disserendi labor. Illa videamus, quae a te de amicitia dicta sunt. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Estne, quaeso, inquam, sitienti in bibendo voluptas? Sed haec nihil sane ad rem;

Summum enm bonum exposuit vacuitatem doloris; Itaque in

rebus minime obscuris non multus est apud eos disserendi labor. Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Quod non faceret, si in voluptate summum bonum poneret. Rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. At ille pellit, qui permulcet sensum voluptate. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Apparet statim, quae sint officia, quae actiones.