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Sed quid attinet de rebus tam apertis plura requirere? An eum locum libenter invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? Estne, quaeso, inquam, sitienti in bibendo voluptas? Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus;

Que Manilium, ab iisque M. Mihi quidem Antiochum, quem audis, satis belle videris attendere. Ea possunt paria non esse.

Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Non risu potius quam oratione eiciendum? Quid nunc honeste dicit? Illa tamen simplicia, vestra versuta. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Falli igitur possumus.

Ratio quidem vestra sic cogit. Laboro autem non sine causa; Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Quamquam id quidem, infinitum est in hac urbe; Nam memini etiam quae nolo, oblivisci non possum quae volo. Illa argumenta propria videamus, cur omnia sint paria peccata. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens.

Sed haec in pueris; Quid autem habent admirationis, cum prope accesseris? Sic exclusis sententiis reliquorum cum praeterea nulla esse possit, haec antiquorum valeat necesse est. Omnia contraria, quos etiam insanos esse vultis. Verum audiamus. Qui igitur convenit ab alia

voluptate dicere naturam proficisci, in alia summum bonum ponere? Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis.

Apparet statim, quae sint officia, quae actiones. Nihilo beatiorem esse Metellum quam Regulum. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Quae sequuntur igitur?

Eademne, quae restincta siti? Cum autem negant ea quicquam ad beatam vitam pertinere, rursus naturam relinquunt. Qui ita affectus, beatum esse numquam probabis; Mihi quidem Antiochum, quem audis, satis belle videris attendere. Sin autem est in ea, quod quidam volunt, nihil impedit hanc nostram comprehensionem summi boni. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Immo videri fortasse. Primum in nostrane potestate est, quid meminerimus?

Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Quid igitur, inquit, eos responsuros putas? Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Hic nihil fuit, quod quaereremus. Utilitatis causa amicitia est quaesita. Tum Triarius: Posthac quidem, inquit, audacius. Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. At iste non dolendi status non vocatur voluptas.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus; Immo alio genere; Ita enim vivunt quidam, ut eorum vita refellatur oratio. Scio enim esse quosdam, qui quavis lingua philosophari possint; Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Non semper, inquam; Ut non sine causa ex iis memoriae ducta sit disciplina. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Duo Reges: constructio interrete. Illud quaero, quid ei, qui in voluptate summum bonum ponat,

consentaneum sit dicere. Solum praeterea formosum, solum liberum, solum civem, stultost; Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi.

Iam in altera philosophiae parte. Quae quidem sapientes sequuntur duce natura tamquam videntes; Quia nec honesto quic quam honestius nec turpi turpius. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Summum enm bonum exposuit vacuitatem doloris; Terram, mihi crede, ea lanx et maria deprimet. Ita ceterorum sententiis semotis relinquitur non mihi cum Torquato, sed virtuti cum voluptate certatio. Quid de Platone aut de Democrito loquar?