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Non est ista, inquam, Piso, magna dissensio. Sed quanta sit alias, nunc tantum possitne esse tanta. Facit igitur Lucius noster prudenter, qui audire de summo bono potissimum velit; Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Iis igitur est difficilius satis facere, qui se Latina scripta dicunt contemnere.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Te enim iudicem aequum puto, modo quae dicat ille bene noris. Esse enim quam vellet iniquus iustus poterat inpune. Quis enim potest ea, quae probabilia videantur ei, non probare? Duo Reges: constructio interrete. Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit.

Mihi enim erit isdem istis fortasse iam utendum. At enim hic etiam dolore. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Quid de Platone aut de Democrito loquar? Suam denique cuique naturam esse ad vivendum ducem. Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Huius, Lyco, oratione locuples,

rebus ipsis ielunior. Quid, quod homines infima fortuna, nulla spe rerum gerendarum, opifices denique delectantur historia? Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum;

In qua si nihil est praeter rationem, sit in una virtute finis bonorum; An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. Ita ceterorum sententiis semotis relinquitur non mihi cum Torquato, sed virtuti cum voluptate certatio. Et harum quidem rerum facilis est et expedita distinctio.

At ego quem huic anteponam non audeo dicere; Quis est, qui non oderit libidinosam, protervam adolescentiam? Non autem hoc: igitur ne illud quidem. Quid est, quod ab ea absolvi et perfici debeat? Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Beatus autem esse in maximarum rerum timore nemo potest. Sed quanta sit alias, nunc tantum possitne esse tanta. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Non est igitur summum malum dolor.

Multoque hoc melius nos veriusque quam Stoici. Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem. Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Ita multo sanguine profuso in laetitia et in victoria est mortuus. Miserum hominem! Si dolor summum malum est, dici aliter non potest. Istam voluptatem, inquit, Epicurus ignorat?

Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Nam quid possumus facere melius? Non est ista, inquam, Piso, magna dissensio. Tum Triarius: Posthac quidem, inquit, audacius. At ego quem huic anteponam non audeo dicere; Aeque enim contingit omnibus fidibus, ut incontentae sint. Duae sunt enim res quoque, ne tu verba solum putes. Quis enim confidit semper sibi illud stabile et firmum permansurum, quod fragile et

caducum sit? Duo enim genera quae erant, fecit tria.

Hic nihil fuit, quod quaereremus. Quid enim est a Chrysippo praetermissum in Stoicis? Non enim iam stirpis bonum quaeret, sed animalis. Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur. At iam decimum annum in spelunca iacet.

Utram tandem linguam nescio? Illis videtur, qui illud non dubitant bonum dicere -; Quid est enim aliud esse versutum?

Sic enim censent, oportunitatis esse beate vivere. Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere. Ut pulsi recurrant? Dici enim nihil potest verius. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Maximus dolor, inquit, brevis est. Stoicos roga.