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Quare conare, quaeso. Quid de Platone aut de Democrito loquar? Istic sum, inquit. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. At enim, qua in vita est aliquid mali, ea beata esse non potest.

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Est tamen ea secundum naturam multoque nos ad se expetendam magis hortatur quam superiora omnia. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Tenent mordicus. An potest, inquit ille, quicquam esse suavius quam nihil dolere? Inde igitur, inquit, ordiendum est.

Aliter enim explicari, quod quaeritur, non potest. Dolere malum est: in crucem qui agitur, beatus esse non potest. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Nam si beatus umquam fuisset, beatam vitam usque ad illum a Cyro extructum rogum pertulisset. Quid ergo attinet gloriose loqui, nisi constanter loquare? Eodem modo is enim tibi nemo dabit, quod, expetendum sit, id esse laudabile. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Nam si quae sunt aliae, falsum est omnis animi voluptates esse e corporis societate.

Eam tum adesse, cum dolor omnis absit; Quamquam haec quidem praeposita recte et reiecta dicere licebit. Respondent extrema primis, media utrisque, omnia omnibus. Dici enim nihil potest verius. Utrum igitur tibi litteram videor an totas paginas commovere? Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Illud mihi a te nimium festinanter dictum videtur, sapientis omnis esse semper beatos;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Habes, inquam, Cato, formam eorum, de

quibus loquor, philosophorum.

Sin laboramus, quis est, qui alienae modum statuat industriae? Atque his de rebus et splendida est eorum et illustris oratio. Illa videamus, quae a te de amicitia dicta sunt. Quid enim est a Chrysippo praetermissum in Stoicis? Recte, inquit, intellegis. Nec vero alia sunt quaerenda contra Carneadeam illam sententiam.

Tecum optime, deinde etiam cum mediocri amico. Ad eas enim res ab Epicuro praecepta dantur. Quo plebiscito decreta a senatu est consuli quaestio Cn. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Nemo nostrum istius generis asotos iucunde putat vivere. Itaque hic ipse iam pridem est reiectus; Stulti autem malorum memoria torquentur, sapientes bona praeterita grata recordatione renovata delectant.

Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Animum autem reliquis rebus ita perfecit, ut corpus; Quod eo liquidius faciet, si perspexerit rerum inter eas verborumne sit controversia. Naturales divitias dixit parabiles esse, quod parvo esset natura contenta. Erat enim Polemonis. Esse enim, nisi eris, non potes. Atque ego: Scis me, inquam, istud idem sentire, Piso, sed a te opportune facta mentio est. Omnia peccata paria dicitis.

Post enim Chrysippum eum non sane est disputatum. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Quando enim Socrates, qui parens philosophiae iure dici potest, quicquam tale fecit? Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Cur post Tarentum ad Archytam?

Sic enim censent, oportunitatis esse beate vivere. Hanc ergo intuens debet institutum illud quasi signum absolvere. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Duo Reges: constructio interrete. Sed haec quidem liberius ab eo dicuntur et saepius. Mihi, inquam, qui te id ipsum rogavi? Quid, si non sensus modo ei sit datus, verum etiam animus hominis? Ita enim vivunt quidam, ut

eorum vita refellatur oratio. Mihi quidem Antiochum, quem audis, satis belle videris attendere.