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Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Mihi enim satis est, ipsis non satis. Haec para/doca illi, nos admirabilia dicamus.

Qui enim existimabit posse se miserum esse beatus non erit. Faceres tu quidem, Torquate, haec omnia; Quamquam id quidem licebit iis existimare, qui legerint. Suo genere perveniant ad extremum; Nulla profecto est, quin suam vim retineat a primo ad extremum. De hominibus dici non necesse est. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Expectoque quid ad id, quod quaerebam, respondeas.

Sed ego in hoc resisto; Ratio quidem vestra sic cogit. Non quam nostram quidem, inquit Pomponius iocans; Quod ea non occurrentia fingunt, vincunt Aristonem; Itaque eos id agere, ut a se dolores, morbos, debilitates repellant.

Quod autem satis est, eo quicquid accessit, nimium est; Estne, quaeso, inquam, sitienti in bibendo voluptas? Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Uterque enim summo bono fruitur, id est voluptate. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Si longus, levis. Duo enim genera quae erant, fecit tria. Quia nec honesto quic quam honestius nec turpi turpius.

Quid enim est a Chrysippo praetermissum in Stoicis? Quis est tam dissimile homini. Frater et T. Duae sunt enim res

quoque, ne tu verba solum putes. Quamquam id quidem, infinitum est in hac urbe; Uterque enim summo bono fruitur, id est voluptate. Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos. Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis. Satisne ergo pudori consulat, si quis sine teste libidini pareat? Non risu potius quam oratione eiciendum? Hoc est non dividere, sed frangere. Quamquam haec quidem praeposita recte et reiecta dicere licebit.

Sed ne, dum huic obsequor, vobis molestus sim. Sin laboramus, quis est, qui alienae modum statuat industriae? Tibi hoc incredibile, quod beatissimum. Quorum sine causa fieri nihil putandum est. Multoque hoc melius nos veriusque quam Stoici. Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; Egone non intellego, quid sit don Graece, Latine voluptas? Eaedem enim utilitates poterunt eas labefactare atque pervertere.

Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Respondent extrema primis, media utrisque, omnia omnibus. Omnes enim iucundum motum, quo sensus hilaretur. Ego vero volo in virtute vim esse quam maximam; Hanc ergo intuens debet institutum illud quasi signum absolvere. Sed hoc sane concedamus.

Suam denique cuique naturam esse ad vivendum ducem. Quam illa ardentis amores excitaret sui! Cur tandem? Quia dolori non voluptas contraria est, sed doloris privatio. Tum ille: Ain tandem? Cur id non ita fit? Deinde disputat, quod cuiusque generis animantium statui deceat extremum.

Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Ad eas enim res ab Epicuro praecepta dantur. Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit? Sed virtutem ipsam inchoavit, nihil amplius. Audax negotium, dicerem impudens, nisi hoc

institutum postea translatum ad philosophos nostros esset. Cave putes quicquam esse verius. Sed vos squalidius, illorum vides quam niteat oratio.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Certe non potest. Dat enim intervalla et relaxat. Nosti, credo, illud: Nemo pius est, qui pietatem-; Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio. Duo Reges: constructio interrete. Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. An potest cupiditas finiri?