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Scio enim esse quosdam, qui quavis lingua philosophari possint; Aliter homines, aliter philosophos loqui putas oportere? Itaque si aut requietem natura non quaereret aut eam posset alia quadam ratione consequi. Cur igitur, cum de re conveniat, non malumus usitate loqui? Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? Atqui reperies, inquit, in hoc quidem pertinacem; Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Itaque haec cum illis est dissensio, cum Peripateticis nulla sane.

Hunc vos beatum; Nondum autem explanatum satis, erat, quid maxime natura vellet. Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos.

Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Itaque dicunt nec dubitant: mihi sic usus est, tibi ut opus est facto, fac. Quae diligentissime contra Aristonem dicuntur a Chryippo. Animadverti, nquam, te isto modo paulo ante ponere, et scio ab Antiocho nostro dici sic solere;

Quare, quoniam de primis naturae commodis satis dietum est nunc de maioribus consequentibusque videamus. Non est ista, inquam, Piso, magna dissensio. Ita graviter et severe voluptatem secrevit a bono. Si quicquam extra virtutem habeatur in bonis. Theophrasti igitur, inquit, tibi liber ille placet de beata vita? Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Tantum dico, magis fuisse vestrum agere Epicuri diem natalem, quam illius testamento cavere ut ageretur. Sed quid sentiat, non videtis.

Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Ergo, inquit, tibi Q. Nihil enim iam habes, quod ad corpus referas; Idemque diviserunt naturam hominis in animum et corpus. Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Similiter sensus, cum accessit ad naturam,

tuetur illam quidem, sed etiam se tuetur; Non igitur bene. Huius, Lyco, oratione locuples, rebus ipsis ielunior.

Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Inde igitur, inquit, ordiendum est. Illud urgueam, non intellegere eum quid sibi dicendum sit, cum dolorem summum malum esse dixerit. Qui autem diffidet perpetuitati bonorum suorum, timeat necesse est, ne aliquando amissis illis sit miser.

Nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse; De ingenio eius in his disputationibus, non de moribus quaeritur. Zenonis est, inquam, hoc Stoici. Est tamen ea secundum naturam multoque nos ad se expetendam magis hortatur quam superiora omnia. Hi autem ponunt illi quidem prima naturae, sed ea seiungunt a finibus et a summa bonorum; Quod eo liquidius faciet, si perspexerit rerum inter eas verborumne sit controversia. Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim. Certe, nisi voluptatem tanti aestimaretis. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Indicant pueri, in quibus ut in speculis natura cernitur. Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat.

Quod si ita se habeat, non possit beatam praestare vitam sapientia. Quae similitudo in genere etiam humano apparet. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Quid de Pythagora? Sed haec quidem liberius ab eo dicuntur et saepius. Sin laboramus, quis est, qui alienae modum statuat industriae? Cur haec eadem Democritus? Fortitudinis quaedam praecepta sunt ac paene leges, quae effeminari virum vetant in

dolore. Obsecro, inquit, Torquate, haec dicit Epicurus?

Ergo in utroque exercebantur, eaque disciplina effecit tantam illorum utroque in genere dicendi copiam. Bona autem corporis huic sunt, quod posterius posui, similiora. Non est enim vitium in oratione solum, sed etiam in moribus. Nosti, credo, illud: Nemo pius est, qui pietatem-; Urgent tamen et nihil remittunt. Consequens enim est et post oritur, ut dixi. Nam quid possumus facere melius? Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta.

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Lorem ipsum dolor sit amet, consectetur

adipiscing elit. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Haeret in salebra. Item de contrariis, a quibus ad genera formasque generum venerunt. Et summatim quidem haec erant de corpore animoque dicenda, quibus quasi informatum est quid hominis natura postulet. Duo Reges: constructio interrete. Si enim sapiens aliquis miser esse possit, ne ego istam gloriosam memorabilemque virtutem non magno aestimandam putem. Quod quidem iam fit etiam in Academia. Nunc de hominis summo bono quaeritur;