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Duo enim genera quae erant, fecit tria. Non est ista, inquam, Piso, magna dissensio. Illa tamen simplicia, vestra versuta. In eo enim positum est id, quod dicimus esse expetendum. Idem iste, inquam, de voluptate quid sentit? Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Etsi qui potest intellegi aut cogitari esse aliquod animal, quod se oderit?

Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio. Quae est igitur causa istarum angustiarum? Nam si amitti vita beata potest, beata esse non potest. Ego vero volo in virtute vim esse quam maximam;

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Hoc est non modo cor non habere, sed ne palatum quidem. Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Quia nec honesto quic quam honestius nec turpi turpius. Re mihi non aeque satisfacit, et quidem locis pluribus. Idemne potest esse dies saepius, qui semel fuit? An me, inquis, tam amentem putas, ut apud imperitos isto modo loquar?

Octavio fuit, cum illam severitatem in eo filio adhibuit, quem in adoptionem D. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Quis

istum dolorem timet? Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia.

Quod eo liquidius faciet, si perspexerit rerum inter eas verborumne sit controversia. Haec quo modo conveniant, non sane intellego. Summum a vobis bonum voluptas dicitur. Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Atque his de rebus et splendida est eorum et illustris oratio. Praeclare hoc quidem. Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret?

Tum ille: Ain tandem? Vide, quantum, inquam, fallare, Torquate. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum? Res enim concurrent contrariae. Ut in geometria, prima si dederis, danda sunt omnia. Itaque contra est, ac dicitis; Sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? Tibi hoc incredibile, quod beatissimum.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Sed nimis multa. Duo Reges: constructio interrete. Quicquid porro animo cernimus, id omne oritur a sensibus; Idem fecisset Epicurus, si sententiam hanc, quae nunc Hieronymi est, coniunxisset cum Aristippi vetere sententia. Et si turpitudinem fugimus in statu et motu corporis, quid est cur pulchritudinem non sequamur? Nobis aliter videtur, recte secusne, postea; Multoque hoc melius nos veriusque quam Stoici.

Verum hoc idem saepe faciamus. Nam, ut saepe iam dixi, in infirma aetate inbecillaque mente vis naturae quasi per caliginem cernitur; Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Nummus in Croesi divitiis obscuratur, pars est tamen

divitiarum. Et harum quidem rerum facilis est et expedita distinctio. Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit? Non semper, inquam; Quod autem satis est, eo quicquid accessit, nimium est; Hic nihil fuit, quod quaereremus.

Sine ea igitur iucunde negat posse se vivere? Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Cum audissem Antiochum, Brute, ut solebam, cum M. Hanc quoque iucunditatem, si vis, transfer in animum; Mihi enim erit isdem istis fortasse iam utendum. An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Neque solum ea communia, verum etiam paria esse dixerunt.

Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Videamus igitur sententias eorum, tum ad verba redeamus.