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Nam Pyrrho, Aristo, Erillus iam diu abiecti. At enim, qua in vita est aliquid mali, ea beata esse non potest.

At certe gravius. Eam tum adesse, cum dolor omnis absit; Vides igitur te aut ea sumere, quae non concedantur, aut ea, quae etiam concessa te nihil iuvent. Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest. Dolere malum est: in crucem qui agitur, beatus esse non potest. Sed ea mala virtuti magnitudine obruebantur.

Egone quaeris, inquit, quid sentiam? Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Quae sunt igitur communia vobis cum antiquis, iis sic utamur quasi concessis; Honesta oratio, Socratica, Platonis etiam. Isto modo ne improbos quidem, si essent boni viri. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Sed quanta sit alias, nunc tantum possitne esse tanta. Nunc haec primum fortasse audientis servire debemus.

Quamquam haec quidem praeposita recte et reiecta dicere licebit. Quid, si etiam iucunda memoria est praeteritorum malorum? Vitiosum est enim in dividendo partem in genere numerare. Scio enim esse quosdam, qui quavis lingua philosophari possint; Beatus autem esse in maximarum rerum timore nemo potest. Multoque hoc melius nos veriusque quam Stoici. Re mihi non aeque satisfacit, et

quidem locis pluribus.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sed quanta sit alias, nunc tantum possitne esse tanta. Quorum altera prosunt, nocent altera. Maximus dolor, inquit, brevis est. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Isto modo ne improbos quidem, si essent boni viri. Duo Reges: constructio interrete. Quem quidem vos, cum improbis poenam proponitis, inpetibilem facitis, cum sapientem semper boni plus habere vultis, tolerabilem. Esse enim quam vellet iniquus iustus poterat inpune. Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Quae hic rei publicae vulnera inponebat, eadem ille sanabat.

Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Minime vero, inquit ille, consentit. Nunc de hominis summo bono quaeritur; Num igitur eum postea censes anxio animo aut sollicito fuisse? Aeque enim contingit omnibus fidibus, ut incontentae sint. Et non ex maxima parte de tota iudicabis? Sed quid attinet de rebus tam apertis plura requirere? Non modo carum sibi quemque, verum etiam vehementer carum esse? Certe nihil nisi quod possit ipsum propter se iure laudari. Negabat igitur ullam esse artem, quae ipsa a se proficisceretur;

Omnis enim est natura diligens sui. Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus; Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Bork

Quis enim est, qui non videat haec esse in natura rerum tria? Num igitur eum postea censes anxio animo aut sollicito fuisse? Est autem eius generis actio quoque quaedam, et quidem talis, ut ratio postulet agere aliquid et facere eorum. At eum nihili facit; His similes sunt omnes, qui virtuti student levantur vitiis, levantur erroribus, nisi forte censes Ti.

Quid Zeno? Sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? Tu autem negas fortem esse quemquam posse, qui dolorem

malum putet. Sed tu istuc dixti bene Latine, parum plane. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim.

Illum mallem levares, quo optimum atque humanissimum virum, Cn. Nemo igitur esse beatus potest. Non dolere, inquam, istud quam vim habeat postea videro; Tamen a proposito, inquam, aberramus. Nam diligi et carum esse iucundum est propterea, quia tutiorem vitam et voluptatem pleniorem efficit.