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Quamquam in hac divisione rem ipsam prorsus probo, elegantiam desidero. Sed plane dicit quod intellegit. Sextilio Rufo, cum is rem ad amicos ita deferret, se esse heredem Q. Videmus in quodam volucrium genere non nulla indicia pietatis, cognitionem, memoriam, in multis etiam desideria videmus. Utilitatis causa amicitia est quaesita. Id est enim, de quo quaerimus. Honesta oratio, Socratica, Platonis etiam. Memini vero, inquam;

Quodsi ipsam honestatem undique pertectam atque absolutam. Nam de isto magna dissensio est. Vadem te ad mortem tyranno dabis pro amico, ut Pythagoreus ille Siculo fecit tyranno? Oratio me istius philosophi non offendit; Quod non faceret, si in voluptate summum bonum poneret. Si enim, ut mihi quidem videtur, non explet bona naturae voluptas, iure praetermissa est; Quid de Platone aut de Democrito loquar? Mihi enim satis est, ipsis non satis. Semovenda est igitur voluptas, non solum ut recta sequamini, sed etiam ut loqui deceat frugaliter. Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali.

Nam si amitti vita beata potest, beata esse non potest. Istam voluptatem, inquit, Epicurus ignorat? Quem ad modum quis ambulet, sedeat, qui ductus oris, qui vultus in quoque sit? A primo, ut opinor, animantium ortu petitur origo summi boni. Nam Pyrrho, Aristo, Erillus iam diu abiecti. Idemque diviserunt naturam hominis in animum et corpus.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid adiuvas? Non est igitur voluptas bonum. Nisi autem rerum natura perspecta erit, nullo modo poterimus sensuum iudicia defendere. Tanta vis admonitionis inest in locis; Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Quid ergo hoc loco intellegit honestum? Et nemo nimium beatus est; Duo Reges: constructio interrete. Quae similitudo in genere etiam humano apparet.

Quid enim mihi potest esse optatius quam cum Catone, omnium virtutum auctore, de virtutibus disputare? Res enim

se praeclare habebat, et quidem in utraque parte. Primum Theophrasti, Strato, physicum se voluit; Quod, inquit, quamquam voluptatibus quibusdam est saepe iucundius, tamen expetitur propter voluptatem. Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis. Quam ob rem tandem, inquit, non satisfacit? Utilitatis causa amicitia est quaesita. Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. An hoc usque quaque, aliter in vita?

Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? Quo modo autem optimum, si bonum praeterea nullum est? Mihi enim satis est, ipsis non satis. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Inde sermone vario sex illa a Dipylo stadia confecimus. Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. An potest, inquit ille, quicquam esse suavius quam nihil dolere? Odium autem et invidiam facile vitabis. Memini vero, inquam;

Sin autem eos non probabat, quid attinuit cum iis, quibuscum re concinebat, verbis discrepare? Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Quid, si reviviscant Platonis illi et deinceps qui eorum auditores fuerunt, et tecum ita loquantur? Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; -, sed ut hoc iudicaremus, non esse in iis partem maximam positam beate aut secus vivendi. Graece donan, Latine voluptatem vocant. Somnum denique nobis, nisi requietem corporibus et is medicinam quandam laboris afferret, contra naturam putaremus datum;

Quid de Platone aut de Democrito loquar? Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Quae in controversiam veniunt, de iis, si placet, disseramus.

Quae cum ita sint, effectum est

nihil esse malum, quod turpe non sit. Quo modo autem optimum, si bonum praeterea nullum est? Atque his de rebus et splendida est eorum et illustris oratio. Ita prorsus, inquam; Quid autem habent admirationis, cum prope accesseris?

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Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Negat esse eam, inquit, propter se expetendam. Istam voluptatem, inquit, Epicurus ignorat? Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Cur igitur, cum de re conveniat, non malumus usitate loqui? Quid enim de amicitia statueris utilitatis causa expetenda vides. Ita finis bonorum existit secundum naturam vivere sic affectum, ut optime is affici possit ad naturamque accommodatissime.