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An vero, inquit, quisquam potest probare, quod perceptfum, quod. Quae enim adhuc protulisti, popularia sunt, ego autem a te elegantiora desidero. Negat esse eam, inquit, propter se expetendam. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Quis enim potest ea, quae probabilia videantur ei, non probare? Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; Quid turpius quam sapientis vitam ex insipientium sermone pendere? Nemo nostrum istius generis asotos iucunde putat vivere. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? Duo Reges: constructio interrete. Ita graviter et severe voluptatem secrevit a bono. Etenim semper illud extra est, quod arte comprehenditur. Huius ego nunc auctoritatem sequens idem faciam. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Id enim natura desiderat. Istic sum, inquit.

Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Nunc omni virtuti vitium contrario nomine opponitur. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Quia nec honesto quic quam honestius nec turpi turpius. Ex quo intellegitur officium medium quiddam esse, quod neque in bonis ponatur neque in contrariis.

Et non ex maxima parte de tota iudicabis? Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest. Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Idemne potest esse dies saepius, qui semel fuit? Age sane, inquam. Quo modo autem philosophus

loquitur? Nihil illinc huc pervenit. Quid de Platone aut de Democrito loquar? Non est igitur summum malum dolor.

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Quam ob rem tandem, inquit, non satisfacit? Quid ad utilitatem tantae pecuniae? Minime vero, inquit ille, consentit. Quae cum dixisset paulumque institisset, Quid est?

Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Haeret in salebra. Honesta oratio, Socratica, Platonis etiam.

Apparet statim, quae sint officia, quae actiones. Quae cum dixisset, finem ille. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit?

Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Quas enim kakaw Graeci appellant, vitia malo quam malitias nominare. Quae duo sunt, unum facit. Haec bene dicuntur, nec

ego repugno, sed inter sese ipsa pugnant. Nam si amitti vita beata potest, beata esse non potest.

Restinguet citius, si ardentem acceperit. Sit ista in Graecorum levitate perversitas, qui maledictis insectantur eos, a quibus de veritate dissentiunt. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia. Quamquam tu hanc copiosiorem etiam soles dicere. Quid turpius quam sapientis vitam ex insipientium sermone pendere? Qui autem esse poteris, nisi te amor ipse ceperit? Verum hoc idem saepe faciamus. Illis videtur, qui illud non dubitant bonum dicere -; Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Non enim ipsa genuit hominem, sed accepit a natura inchoatum.

Quid Zeno? Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Qui enim existimabit posse se miserum esse beatus non erit. Ergo id est convenienter naturae vivere, a natura discedere.