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Haec igitur Epicuri non probo, inquam. Suo enim quisque studio maxime ducitur. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. Nunc omni virtuti vitium contrario nomine opponitur. Quod autem in homine praestantissimum atque optimum est, id deseruit. Nam diligi et carum esse iucundum est propterea, quia tutiorem vitam et voluptatem pleniorem efficit.

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At enim hic etiam dolore. Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Earum etiam rerum, quas terra gignit, educatio quaedam et perfectio est non dissimilis animantium. Quare si potest esse beatus is, qui est in asperis reiciendisque rebus, potest is quoque esse.

Si enim ita est, vide ne facinus facias, cum mori suadeas. Idemque diviserunt naturam hominis in animum et corpus. Quod autem ratione actum est, id officium appellamus.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Hoc est dicere: Non reprehenderem asotos, si non essent asoti. An eiusdem modi? Duo Reges: constructio interrete. Id quaeris, inquam, in quo, utrum respondero, verses te huc atque illuc necesse est. Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. At miser, si in

flagitiosa et vitiosa vita afflueret voluptatibus. Unum est sine dolore esse, alterum cum voluptate.

Quam illa ardentis amores excitaret sui! Cur tandem? Ex quo intellegitur officium medium quiddam esse, quod neque in bonis ponatur neque in contrariis. Ait enim se, si uratur, Quam hoc suave! dicturum. Res enim concurrent contrariae. Quibusnam praeteritis? Scio enim esse quosdam, qui quavis lingua philosophari possint; Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Non modo carum sibi quemque, verum etiam vehementer carum esse? Gloriosa ostentatio in constituendo summo bono. Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem?

Cum sciret confestim esse moriendum eamque mortem ardentiore studio peteret, quam Epicurus voluptatem petendam putat. Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur. Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Eadem nunc mea adversum te oratio est. Immo vero, inquit, ad beatissime vivendum parum est, ad beate vero satis. Confecta res esset. Nihil acciderat ei, quod nollet, nisi quod anulum, quo delectabatur, in mari abiecerat. Aeque enim contingit omnibus fidibus, ut incontentae sint.

Atque his de rebus et splendida est eorum et illustris oratio. Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Scrupulum, inquam, abeunti; Animum autem reliquis rebus ita perfecit, ut corpus;

Memini me adesse P. Est enim effectrix multarum et magnarum voluptatum. Non semper, inquam; At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus.

At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. At enim sequor utilitatem. Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium,

multos alios in primisque familiarem nostrum Posidonium. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit.

An hoc usque quaque, aliter in vita? Quis non odit sordidos, vanos, leves, futtiles? Quod cum ille dixisset et satis disputatum videretur, in oppidum ad Pomponium perreximus omnes. Quae contraria sunt his, malane? Tamen aberramus a proposito, et, ne longius, prorsus, inquam, Piso, si ista mala sunt, placet. Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam.