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Nemo igitur esse beatus potest. Non est ista, inquam, Piso, magna dissensio. Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Sed residamus, inquit, si placet. Non est enim vitium in oratione solum, sed etiam in moribus. At ego quem huic anteponam non audeo dicere; Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Itaque his sapiens semper vacabit. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; At enim, qua in vita est aliquid mali, ea beata esse non potest.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus? Et non ex maxima parte de tota iudicabis?

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Multoque hoc melius nos veriusque quam Stoici. Bonum incolumis acies: misera caecitas.

Quid autem habent admirationis, cum prope accesseris? Faceres tu quidem, Torquate, haec omnia; At iam decimum annum in spelunca iacet. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Eam tum adesse, cum dolor omnis absit; Dicet pro me ipsa virtus nec dubitabit isti vestro beato M.

Mihi enim satis est, ipsis non satis. Cum praesertim illa perdiscere ludus esset. Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. In voluptate corporis-addam, si vis, animi, dum ea ipsa, ut vultis, sit e corpore-situm est vivere beate. Amicitiam autem adhibendam esse censent, quia sit ex eo genere, quae

prosunt. Si enim sapiens aliquis miser esse possit, ne ego istam gloriosam memorabilemque virtutem non magno aestimandam putem.

Quid adiuvas? Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur.

Quod ea non occurrentia fingunt, vincunt Aristonem; Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat. Illa videamus, quae a te de amicitia dicta sunt. Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem? Mihi, inquam, qui te id ipsum rogavi? Sed quae tandem ista ratio est? Simus igitur contenti his. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Ut alios omittam, hunc appello, quem ille unum secutus est.

Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Non enim, si malum est dolor, carere eo malo satis est ad bene vivendum. Istam voluptatem perpetuam quis potest praestare sapienti? Iam contemni non poteris. Quid ad utilitatem tantae pecuniae? In quo etsi est magnus, tamen nova pleraque et perpauca de moribus. Bork

Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Illis videtur, qui illud non dubitant bonum dicere -; Sed ad haec, nisi molestum est, habeo quae velim. Duo Reges: constructio interrete. Itaque hic ipse iam pridem est reiectus; Sed tempus est, si videtur, et recta quidem ad me.

Sic enim censent, oportunitatis esse beate vivere. Octavio fuit, cum illam severitatem in eo filio adhibuit, quem in adoptionem D. At iste non dolendi status non vocatur voluptas. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Sin dicit obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus; Tamen a proposito, inquam, aberramus. Varietates autem

iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Dolere malum est: in crucem qui agitur, beatus esse non potest. Ergo hoc quidem apparet, nos ad agendum esse natos.