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Quid, si etiam iucunda memoria est praeteritorum malorum? Sit ista in Graecorum levitate perversitas, qui maledictis insectantur eos, a quibus de veritate dissentiunt. Non potes ergo ista tueri, Torquate, mihi crede, si te ipse et tuas cogitationes et studia perspexeris; Atque his de rebus et splendida est eorum et illustris oratio. Qualem igitur hominem natura inchoavit? Quamquam id quidem licebit iis existimare, qui legerint.

Levatio igitur vitiorum magna fit in iis, qui habent ad virtutem progressionis aliquantum. Quis enim est, qui non videat haec esse in natura rerum tria?

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Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Utrum igitur percurri omnem Epicuri disciplinam placet an de una voluptate quaeri, de qua omne certamen est? De vacuitate doloris eadem sententia erit. Quorum sine causa fieri nihil putandum est. Quae si potest singula consolando levare, universa quo modo sustinebit?

Istic sum, inquit. Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. An, partus ancillae sitne in fructu habendus, disseretur inter principes civitatis, P. Quae sequuntur igitur? Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Ita ne hoc quidem modo

paria peccata sunt. Innumerabilia dici possunt in hanc sententiam, sed non necesse est. Huius ego nunc auctoritatem sequens idem faciam. Et harum quidem rerum facilis est et expedita distinctio. Non prorsus, inquit, omnisque, qui sine dolore sint, in voluptate, et ea quidem summa, esse dico.

Quare obscurentur etiam haec, quae secundum naturam esse dicimus, in vita beata; Tubulum fuisse, qua illum, cuius is condemnatus est rogatione, P. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Quis non odit sordidos, vanos, leves, futtiles? Efficiens dici potest. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Cum praesertim illa perdiscere ludus esset.

Indicant pueri, in quibus ut in speculis natura cernitur. Sit hoc ultimum bonorum, quod nunc a me defenditur; Vide ne ista sint Manliana vestra aut maiora etiam, si imperes quod facere non possim. Quid enim de amicitia statueris utilitatis causa expetenda vides. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Quia nec honesto quic quam honestius nec turpi turpius. Quae quidem sapientes sequuntur duce natura tamquam videntes; Quae cum magnifice primo dici viderentur, considerata minus probabantur.

Sed in rebus apertissimis nimium longi sumus. Cur post Tarentum ad Archytam? Primum in nostrane potestate est, quid meminerimus? Eiuro, inquit adridens, iniquum, hac quidem de re; Traditur, inquit, ab Epicuro ratio neglegendi doloris. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Cur igitur, cum de re conveniat, non malumus usitate loqui? Conferam tecum, quam cuique verso rem subicias;

Duo enim genera quae erant, fecit tria. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; An est aliquid per se ipsum flagitiosum, etiamsi

nulla comitetur infamia? Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Immo vero, inquit, ad beatissime vivendum parum est, ad beate vero satis. Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Nam prius a se poterit quisque discedere quam appetitum earum rerum, quae sibi conducant, amittere. Eiuro, inquit adridens, iniquum, hac quidem de re; Duo Reges: constructio interrete. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen; Sed haec ab Antiocho, familiari nostro, dicuntur multo melius et fortius, quam a Stasea dicebantur.

Nemo igitur esse beatus potest. Tum Triarius: Posthac quidem, inquit, audacius. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit?