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Quid de Platone aut de Democrito loquar? Nos commodius agimus. Et adhuc quidem ita nobis progresso ratio est, ut ea duceretur omnis a prima commendatione naturae. Oratio me istius philosophi non offendit; Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam;

Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria. Nam de isto magna dissensio est. Qua igitur re ab deo vincitur, si aeternitate non vincitur? Hosne igitur laudas et hanc eorum, inquam, sententiam sequi nos censes oportere?

Qui enim existimabit posse se miserum esse beatus non erit. Illa tamen simplicia, vestra versuta. Id est enim, de quo quaerimus. Quae contraria sunt his, malane? Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. Qui autem diffidet perpetuitati bonorum suorum, timeat necesse est, ne aliquando amissis illis sit miser.

Hoc est non dividere, sed frangere. Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Nunc omni virtuti vitium contrario nomine opponitur. Paulum, cum regem Persem captum adduceret, eodem flumine invectio?

Minime vero istorum quidem, inquit. Non enim ipsa genuit hominem, sed accepit a natura inchoatum. Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Scio enim esse quosdam, qui quavis lingua philosophari possint;

Sed ad haec, nisi molestum est, habeo quae velim. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus;

Iam contemni non poteris. -, sed ut hoc iudicaremus, non esse in iis partem maximam positam beate aut secus vivendi. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Haec dicuntur inconstantissime. Polycratem Samium felicem appellabant. Illa enim, quae prosunt aut quae nocent, aut bona sunt aut mala, quae sint paria necesse est. Sint modo partes vitae beatae. Peccata paria. Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur.

Deinde

dolorem quem maximum? Aliter enim nosmet ipsos nosse non possumus. Ex rebus enim timiditas, non ex vocabulis nascitur. Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Utrum igitur tibi litteram videor an totas paginas commovere?