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Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Habent enim et bene longam et satis litigiosam disputationem. Qua igitur re ab deo vincitur, si aeternitate non vincitur? His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent.

Non autem hoc: igitur ne illud quidem. Quare obscurentur etiam haec, quae secundum naturam esse dicimus, in vita beata; Laelius clamores sofòw ille so lebat Edere compellans gumias ex ordine nostros. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret. Non modo carum sibi quemque, verum etiam vehementer carum esse? Ut optime, secundum

naturam affectum esse possit. Quo modo autem philosophus loquitur? Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Contemnit enim disserendi elegantiam, confuse loquitur. Tum Torquatus: Prorsus, inquit, assentior; Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis.

Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Atqui reperies, inquit, in hoc quidem pertinacem; Ut proverbia non nulla veriora sint quam vestra dogmata. At iam decimum annum in spelunca iacet. Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos.

Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Ut proverbia non nulla veriora sint quam vestra dogmata. Omnia contraria, quos etiam insanos esse vultis. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Quae quo sunt excelsiores, eo dant clariora indicia naturae.

De quibus cupio scire quid sentias. Beatus autem esse in maximarum rerum timore nemo potest. Estne, quaeso, inquam, sitienti in bibendo voluptas? Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio. Aut haec tibi, Torquate, sunt vituperanda aut patrocinium voluptatis repudiandum. Ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. Illud dico, ea, quae dicat, praeclare inter se cohaerere. Quae cum magnifice primo dici viderentur, considerata minus probabantur. Sed haec nihil sane ad rem; Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret. Ita ne hoc quidem modo paria peccata sunt.

Sed quot homines, tot sententiae; At modo dixeras nihil in istis rebus esse, quod interesset. Quae similitudo in genere etiam

humano apparet. Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. Minime vero istorum quidem, inquit. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Si quicquam extra virtutem habeatur in bonis. Quam ob rem tandem, inquit, non satisfacit? Bonum valitudo: miser morbus. Magni enim aestimabat pecuniam non modo non contra leges, sed etiam legibus partam.

Ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus? Quis enim redargueret? Cur haec eadem Democritus? Aliter homines, aliter philosophos loqui putas oportere? Fortitudinis quaedam praecepta sunt ac paene leges, quae effeminari virum vetant in dolore. Apparet statim, quae sint officia, quae actiones. Non pugnem cum homine, cur tantum habeat in natura boni; Itaque eos id agere, ut a se dolores, morbos, debilitates repellant.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Neutrum vero, inquit ille. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Duo Reges: constructio interrete. Hosne igitur laudas et hanc eorum, inquam, sententiam sequi nos censes oportere? Quid enim necesse est, tamquam meretricem in matronarum coetum, sic voluptatem in virtutum concilium adducere?

Commentarios quosdam, inquam, Aristotelios, quos hic sciebam esse, veni ut auferrem, quos legerem, dum essem otiosus; Quod praeceptum quia maius erat, quam ut ab homine videretur, idcirco assignatum est deo. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Immo videri fortasse. Beatus autem esse in maximarum rerum timore nemo potest. Suo enim quisque studio maxime ducitur. Uterque enim summo bono fruitur, id est voluptate.

Rhetorice igitur, inquam, nos mavis quam dialectice

disputare? Ad eas enim res ab Epicuro praecepta dantur. Consequens enim est et post oritur, ut dixi. Beatus autem esse in maximarum rerum timore nemo potest. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Saepe ab Aristotele, a Theophrasto mirabiliter est laudata per se ipsa rerum scientia; Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M.