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Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Sed tamen intellego quid velit. Prodest, inquit, mihi eo esse animo. Restincta enim sitis stabilitatem voluptatis habet, inquit, illa autem voluptas ipsius restinctionis in motu est. Tu autem inter haec tantam multitudinem hominum interiectam non vides nec laetantium nec dolentium? Bork Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Color egregius, integra valitudo, summa gratia, vita denique conferta voluptatum omnium varietate.

Cyrenaici quidem non recusant; Ille enim occurrentia nescio quae comminiscebatur; Qui autem esse poteris, nisi te amor ipse ceperit? Voluptatem cum summum bonum diceret, primum in eo ipso parum vidit, deinde hoc quoque alienum; Negat enim summo bono afferre incrementum diem. Quid dubitas igitur mutare principia naturae? At enim sequor utilitatem. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Quodcumque in mentem incideret, et quodcumque tamquam occurreret.

Quis non odit sordidos, vanos, leves, futtiles? Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Quia, si mala sunt, is, qui erit in iis, beatus non erit. Quid, si etiam iucunda memoria est praeteritorum malorum? Duo enim genera quae erant, fecit tria. His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. Quid affers, cur Thorius, cur Caius Postumius, cur omnium horum magister, Orata, non iucundissime vixerit?

Positum est a nostris in iis esse rebus, quae secundum naturam essent, non dolere; Negat enim summo bono afferre incrementum diem. Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Nam si amitti vita beata potest, beata esse non potest. Quo modo autem philosophus loquitur? Sed ad haec, nisi molestum est, habeo quae velim. Nam diligi et carum esse iucundum est propterea, quia

tutiorem vitam et voluptatem pleniorem efficit.

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Itaque vides, quo modo loquantur, nova verba fingunt, deserunt usitata. Summum enm bonum exposuit vacuitatem doloris; Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae.

Nam si amitti vita beata potest, beata esse non potest. Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Quid ergo attinet gloriose loqui, nisi constanter loquare? Pugnant Stoici cum Peripateticis. Bork Sin laboramus, quis est, qui alienae modum statuat industriae? Quando enim Socrates, qui parens philosophiae iure dici potest, quicquam tale fecit? Aliter enim nosmet ipsos nosse non possumus. Certe non potest. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Si quicquam extra virtutem habeatur in bonis.

Quid ergo attinet gloriose loqui, nisi constanter loquare? Quae diligentissime contra Aristonem dicuntur a Chryippo. Quaerimus enim finem bonorum. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. At negat Epicurus-hoc enim vestrum lumen estquemquam, qui honeste non vivat, iucunde posse vivere. Minime vero istorum quidem, inquit. Illa argumenta propria videamus, cur omnia sint paria peccata. Bonum incolumis acies: misera caecitas. Non risu potius quam oratione eiciendum? At quanta conantur! Mundum hunc omnem oppidum

esse nostrum! Incendi igitur eos, qui audiunt, vides.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Duarum enim vitarum nobis erunt instituta capienda. Praeclare hoc quidem. Inde igitur, inquit, ordiendum est. Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos. Nihil enim arbitror esse magna laude dignum, quod te praetermissurum credam aut mortis aut doloris metu. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Qui est in parvis malis. Prodest, inquit, mihi eo esse animo. Duo Reges: constructio interrete.

Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Primum cur ista res digna odio est, nisi quod est turpis? Summum enm bonum exposuit vacuitatem doloris; De hominibus dici non necesse est. Quamquam haec quidem praeposita recte et reiecta dicere licebit. Num igitur utiliorem tibi hunc Triarium putas esse posse, quam si tua sint Puteolis granaria? Quae similitudo in genere etiam humano apparet. Ergo hoc quidem apparet, nos ad agendum esse natos. Sed haec omittamus; Hanc ergo intuens debet institutum illud quasi signum absolvere.

In qua quid est boni praeter summam voluptatem, et eam sempiternam? Graece donan, Latine voluptatem vocant. Faceres tu quidem, Torquate, haec omnia; Equidem e Cn.