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Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Quid de Platone aut de Democrito loquar? Quid de Platone aut de Democrito loquar? Ne in odium veniam, si amicum destitero tueri. Ut aliquid scire se gaudeant? Quae adhuc, Cato, a te dicta sunt, eadem, inquam, dicere posses, si sequerere Pyrrhonem aut Aristonem. Non quam nostram quidem, inquit Pomponius iocans; Sed quanta sit alias, nunc tantum possitne esse tanta.

Videamus animi partes, quarum est conspectus illustrior; Quid enim est a Chrysippo praetermissum in Stoicis? Sed tamen est aliquid, quod nobis non liceat, liceat illis. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Qui autem esse poteris, nisi te amor ipse ceperit? Quamquam id quidem, infinitum est in hac urbe; Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Iam id ipsum absurdum, maximum malum neglegi.

Ergo in gubernando nihil, in officio plurimum interest, quo in genere peccetur. Quod autem ratione actum est, id officium appellamus. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Sed quid sentiat, non videtis.

Cum audissem Antiochum, Brute, ut solebam, cum M. Non dolere, inquam, istud quam vim habeat postea videro; At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus. Utrum igitur tibi litteram videor an totas paginas commovere? Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. At iam decimum annum in spelunca iacet. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio?

An eum locum libenter invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? Hanc quoque iucunditatem, si vis, transfer in animum; Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Quod cum dixissent, ille contra. Hominum non spinas vellentium, ut Stoici, nec ossa

nudantium, sed eorum, qui grandia ornate vellent, enucleate minora dicere. Praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam verasque opiniones assequi possit. Pauca mutat vel plura sane;

Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Igitur ne dolorem quidem. Equidem e Cn.

Prodest, inquit, mihi eo esse animo. Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum. At iam decimum annum in spelunca iacet. Quia nec honesto quic quam honestius nec turpi turpius.

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Nunc haec primum fortasse audientis servire debemus. Et ille ridens: Video, inquit, quid agas; Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Quod non faceret, si in voluptate summum bonum poneret.

Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Num quid tale Democritus? Ut ad minora veniam, mathematici, potae, musici, medici denique ex hac tamquam omnium artificum officina profecti sunt. Solum praeterea formosum, solum liberum, solum civem, stultost; Quid enim necesse est, tamquam meretricem in matronarum coetum, sic voluptatem in virtutum concilium adducere? Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Quod ea non occurrentia fingunt, vincunt Aristonem; Itaque hoc frequenter dici solet a vobis, non intellegere nos, quam dicat Epicurus voluptatem.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Omnia contraria, quos etiam insanos esse vultis. Inde igitur, inquit, ordiendum est. Quis tibi ergo istud dabit praeter

Pyrrhonem, Aristonem eorumve similes, quos tu non probas? Qui igitur convenit ab alia voluptate dicere naturam proficisci, in alia summum bonum ponere? Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium. Conferam tecum, quam cuique verso rem subicias; Duo Reges: constructio interrete. Isto modo ne improbos quidem, si essent boni viri. Quis est tam dissimile homini.