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Sedulo, inquam, faciam. Et quod est munus, quod opus sapientiae? Tum ille timide vel potius verecunde: Facio, inquit. Ut aliquid scire se gaudeant? Bork Sed haec in pueris; Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Istam voluptatem perpetuam quis potest praestare sapienti? Sed haec quidem liberius ab eo dicuntur et saepius.

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Quae in controversiam veniunt, de iis, si placet, disseramus. Paria sunt igitur. Et quod est munus, quod opus sapientiae? Non est enim vitium in oratione solum, sed etiam in moribus. Cum autem negant ea quicquam ad beatam vitam pertinere, rursus naturam relinquunt.

Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Nam si amitti vita beata potest, beata esse non potest. Quae iam oratio non a philosopho aliquo, sed a censore opprimenda est. Nec hoc ille non vidit, sed verborum magnificentia est et gloria delectatus. Quasi ego id curem, quid ille aiat aut neget. Aliud igitur esse censet gaudere, aliud non dolere. Ex quo intellegitur officium medium quiddam esse, quod neque in bonis ponatur neque in contrariis. At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Haec para/doca illi, nos admirabilia dicamus. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Sed ne, dum huic obsequor, vobis molestus sim. Quid enim est a Chrysippo praetermissum in Stoicis? Nam illud

vehementer repugnat, eundem beatum esse et multis malis oppressum. Duo Reges: constructio interrete. Quam tu ponis in verbis, ego positam in re putabam. Aliena dixit in physicis nec ea ipsa, quae tibi probarentur;

Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus; Conferam tecum, quam cuique verso rem subicias; An nisi populari fama? Quorum altera prosunt, nocent altera. Nam Pyrrho, Aristo, Erillus iam diu abiecti. Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Oratio me istius philosophi non offendit;

Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare; Quamquam te quidem video minime esse deterritum. Duarum enim vitarum nobis erunt instituta capienda. Non risu potius quam oratione eiciendum?

Miserum hominem! Si dolor summum malum est, dici aliter non potest. Idem iste, inquam, de voluptate quid sentit? Post enim Chrysippum eum non sane est disputatum. Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Itaque in rebus minime obscuris non multus est apud eos disserendi labor. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Hoc loco tenere se Triarius non potuit. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat;

Quid igitur, inquit, eos responsuros putas? Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. Levatio igitur vitiorum magna fit in iis, qui habent ad virtutem progressionis aliquantum. Quod cum dixissent, ille contra. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Quid de Platone aut de Democrito loquar? Nunc de hominis summo bono quaeritur;

Igitur neque stultorum quisquam beatus neque sapientium non beatus. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Quae quo sunt excelsiores, eo dant clariora indicia naturae. Illa argumenta propria videamus, cur omnia sint paria peccata. Maximus dolor, inquit,

brevis est. Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere?

Ostendit pedes et pectus. Quae in controversiam veniunt, de iis, si placet, disseramus. Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. Non est enim vitium in oratione solum, sed etiam in moribus. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Huius ego nunc auctoritatem sequens idem faciam. Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum;