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Sed mehercule pergrata mihi oratio tua. Cur iustitia laudatur?

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Illi enim inter se dissentiunt. Scripta sane et multa et polita, sed nescio quo pacto auctoritatem oratio non habet. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. Bonum negas esse divitias, praepostum esse dicis?

Isto modo ne improbos quidem, si essent boni viri.

Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, Oblivionis, inquit, mallem. Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare; Iam id ipsum absurdum, maximum malum neglegi. Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? Atque hoc loco similitudines eas, quibus illi uti solent, dissimillimas proferebas. Quod si ita se habeat, non possit beatam praestare vitam sapientia.

Quis istum dolorem timet? Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Quamquam haec quidem praeposita recte et reiecta dicere licebit. In parvis enim saepe, qui nihil eorum cogitant, si quando iis ludentes minamur praecipitaturos alicunde, extimescunt. Paulum, cum regem Persem captum adduceret, eodem flumine invectio?

Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Tu vero, inquam, ducas licet, si sequetur; Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M. Tanta vis admonitionis inest in locis; Ratio quidem vestra sic cogit. Quid affers, cur Thorius, cur Caius Postumius, cur omnium horum magister, Orata, non iucundissime vixerit? Dolere malum est: in crucem qui agitur, beatus esse non potest.

Quis est, qui non oderit libidinosam, protervam adolescentiam? Beatus autem esse in maximarum rerum timore nemo potest. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Mihi, inquam, qui te id ipsum rogavi? Tum ille timide vel potius verecunde: Facio, inquit. Sed vos squalidius, illorum vides quam niteat oratio.

Recte, inquit, intellegis. Theophrasti igitur, inquit, tibi liber ille placet de beata vita? Dici enim

nihil potest verius. Ne in odium veniam, si amicum destitero tueri. Apparet statim, quae sint officia, quae actiones. Quae cum essent dicta, discessimus. Quae cum essent dicta, finem fecimus et ambulandi et disputandi. Quamquam te quidem video minime esse deterritum. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Ita ne hoc quidem modo paria peccata sunt.