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Tamen a proposito, inquam, aberramus. Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Pugnant Stoici cum Peripateticis. Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Neutrum vero, inquit ille. Effluit igitur voluptas corporis et prima quaeque avolat saepiusque relinquit causam paenitendi quam recordandi. Ad quorum et cognitionem et usum iam corroborati natura ipsa praeeunte deducimur. Cum salvum esse flentes sui respondissent, rogavit essentne fusi hostes. Itaque dicunt nec dubitant: mihi sic usus est, tibi ut opus est facto, fac.

Sic consequentibus vestris sublatis prima tolluntur. Universa enim illorum ratione cum tota vestra confligendum puto. Sed tempus est, si videtur, et recta quidem ad me. Verba tu fingas et ea dicas, quae non sentias? Restincta enim sitis stabilitatem voluptatis habet, inquit, illa autem voluptas ipsius restinctionis in motu est.

Utilitatis causa amicitia est quaesita. Quod ea non occurrentia fingunt, vincunt Aristonem; An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos. Vide, quantum, inquam, fallare, Torquate. Itaque ne iustitiam quidem recte quis dixerit per se ipsam optabilem, sed quia iucunditatis vel plurimum afferat. Vide igitur ne non debeas verbis nostris uti, sententiis tuis.

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Tum mihi Piso: Quid ergo? Hos contra singulos dici est melius.

Intrandum est igitur in rerum naturam et penitus

quid ea postulet pervidendum; Partim cursu et peragratione laetantur, congregatione aliae coetum quodam modo civitatis imitantur; Fieri, inquam, Triari, nullo pacto potest, ut non dicas, quid non probes eius, a quo dissentias. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Quid ergo attinet gloriose loqui, nisi constanter loquare? Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Quamquam haec quidem praeposita recte et reiecta dicere licebit. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Itaque dicunt nec dubitant: mihi sic usus est, tibi ut opus est facto, fac. Egone quaeris, inquit, quid sentiam?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quis enim redargueret? Si qua in iis corrigere voluit, deteriora fecit. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. At iam decimum annum in spelunca iacet. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Duo Reges: constructio interrete. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem.

Nam ante Aristippus, et ille melius. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Poterat autem inpune; Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim?

Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Illud dico, ea, quae dicat, praeclare inter se cohaerere. Quia, si mala sunt, is, qui erit in iis, beatus non erit. An, partus ancillae sitne in fructu habendus, disseretur inter principes civitatis, P. Estne, quaeso, inquam, sitienti in bibendo voluptas? Id enim volumus, id contendimus, ut officii fructus sit ipsum officium.

Sic enim censent, oportunitatis esse beate vivere. Ego quoque,

inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Quid enim est a Chrysippo praetermissum in Stoicis? Non est ista, inquam, Piso, magna dissensio. Quis negat? At ille pellit, qui permulcet sensum voluptate. Et quidem, inquit, vehementer errat; Sed plane dicit quod intellegit.

Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum. Egone non intellego, quid sit don Graece, Latine voluptas? Sextilio Rufo, cum is rem ad amicos ita deferret, se esse heredem Q. Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Sed haec quidem liberius ab eo dicuntur et saepius. Nobis aliter videtur, recte secusne, postea; Restinguet citius, si ardentem acceperit. Idemque diviserunt naturam hominis in animum et corpus. An eiusdem modi?