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Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem? Neminem videbis ita laudatum, ut artifex callidus comparandarum voluptatum diceretur. Sapiens autem semper beatus est et est aliquando in dolore; Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Nam si amitti vita beata potest, beata esse non potest. Est autem etiam actio quaedam corporis, quae motus et status naturae congruentis tenet; Suo enim quisque studio maxime ducitur.

Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit. Id et fieri posse et saepe esse factum et ad voluptates percipiendas maxime pertinere. Quid enim ab antiquis ex eo genere, quod ad disserendum valet, praetermissum est? Et certamen honestum et disputatio splendida! omnis est enim de virtutis dignitate contentio.

De illis, cum volemus. Prioris generis est docilitas, memoria; Cur, nisi quod turpis oratio est? Videsne quam sit magna dissensio? Quorum altera prosunt, nocent

altera. Quis enim redargueret? Et quidem saepe quaerimus verbum Latinum par Graeco et quod idem valeat; Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Sit hoc ultimum bonorum, quod nunc a me defenditur; Primum divisit ineleganter;

Erit enim instructus ad mortem contemnendam, ad exilium, ad ipsum etiam dolorem. Et quod est munus, quod opus sapientiae? Quasi ego id curem, quid ille aiat aut neget. Egone non intellego, quid sit don Graece, Latine voluptas? Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Contemnit enim disserendi elegantiam, confuse loquitur. Animum autem reliquis rebus ita perfecit, ut corpus;

Quod autem principium officii quaerunt, melius quam Pyrrho; Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest. Aliter enim explicari, quod quaeritur, non potest. -, sed ut hoc iudicaremus, non esse in iis partem maximam positam beate aut secus vivendi. Quid ergo attinet dicere: Nihil haberem, quod reprehenderem, si finitas cupiditates haberent? Tum ille: Ain tandem? Respondeat totidem verbis. Maximus dolor, inquit, brevis est. Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria. Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex. Equidem etiam Epicurum, in physicis quidem, Democriteum puto.

Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera. Quod autem in homine praestantissimum atque optimum est, id deseruit. Haec quo modo conveniant, non sane intellego. Idemque diviserunt naturam hominis in animum et corpus.

Sedulo, inquam, faciam. Animum autem reliquis rebus ita perfecit, ut corpus; Magna laus. Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Immo

videri fortasse.

Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? Quasi ego id curem, quid ille aiat aut neget. Si verbum sequimur, primum longius verbum praepositum quam bonum. Quasi ego id curem, quid ille aiat aut neget. Quis negat? Teneo, inquit, finem illi videri nihil dolere. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc.

Tu vero, inquam, ducas licet, si sequetur; Quod si ita se habeat, non possit beatam praestare vitam sapientia. Quis Aristidem non mortuum diligit? Quid ergo attinet dicere: Nihil haberem, quod reprehenderem, si finitas cupiditates haberent? Praetereo multos, in bis doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat?