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Num igitur dubium est, quin, si in re ipsa nihil peccatur a superioribus, verbis illi commodius utantur? Sit enim idem caecus, debilis. Quod autem satis est, eo quicquid accessit, nimium est;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quis istum dolorem timet? Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Bestiarum vero nullum iudicium puto.

Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Eorum enim omnium multa praetermittentium, dum eligant aliquid, quod sequantur, quasi curta sententia; Et nemo nimium beatus est; Quantum Aristoxeni ingenium consumptum videmus in musicis? Frater et T. Nihil opus est exemplis hoc facere longius. Quis tibi ergo istud dabit praeter Pyrrhonem, Aristonem eorumve similes, quos tu non probas? Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Quicquid porro animo cernimus, id omne oritur a sensibus;

Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Sed tu istuc dixti bene Latine, parum plane. Quod autem satis est, eo quicquid accessit, nimium est; Quis enim est, qui non videat haec esse in natura rerum tria? Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum.

Qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? Ita nemo beato beatior. Videsne quam sit magna dissensio? Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Optime, inquam. Scio enim esse quosdam, qui quavis lingua philosophari possint;

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Duo Reges: constructio interrete. Quis hoc dicit? Quamquam tu hanc copiosiorem etiam soles dicere. Aufidio, praetorio, erudito homine, oculis capto, saepe audiebam, cum se lucis magis quam utilitatis desiderio moveri diceret. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum.

Quamquam te quidem video minime esse deterritum. Iam illud quale tandem est, bona praeterita non effluere sapienti, mala meminisse non oportere? Satisne vobis videor pro meo iure in vestris auribus commentatus? Primum quid tu dicis breve? Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Sed quid attinet de rebus tam apertis plura requirere?

Verum hoc idem saepe faciamus. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Prioris generis est docilitas, memoria; At iam decimum annum in spelunca iacet. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Ergo, inquit, tibi Q. Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Sed ne, dum huic obsequor, vobis molestus sim. In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret.

Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers? Vide, quantum, inquam, fallare, Torquate. Multoque hoc melius nos veriusque quam Stoici. Philosophi autem in suis lectulis plerumque moriuntur. Scio enim esse quosdam, qui quavis lingua philosophari possint; Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. Certe nihil nisi quod possit ipsum propter se iure laudari. Minime vero, inquit ille, consentit. Sin aliud quid voles, postea. Itaque mihi non satis videmini considerare quod iter sit

naturae quaeque progressio.

Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Haec mihi videtur delicatior, ut ita dicam, molliorque ratio, quam virtutis vis gravitasque postulat. Vitae autem degendae ratio maxime quidem illis placuit quieta. Quid enim possumus hoc agere divinius? Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret.