Tu enim ista lenius, hic Stoicorum more nos vexat. Nulla erit controversia. Tum Triarius: Posthac quidem, inquit, audacius. Si quae forte-possumus. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Mihi quidem Antiochum, quem audis, satis belle videris attendere.

Tum mihi Piso: Quid ergo? Negat esse eam, inquit, propter se expetendam. Aliter homines, aliter philosophos loqui putas oportere? Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Atqui reperies, inquit, in hoc quidem pertinacem; In quo etsi est magnus, tamen nova pleraque et perpauca de moribus.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Illa videamus, quae a te de amicitia dicta sunt. Voluptatem cum summum bonum diceret, primum in eo ipso parum vidit, deinde hoc quoque alienum; Duo Reges: constructio interrete. Videsne quam sit magna dissensio? Non igitur bene. In omni enim arte vel studio vel quavis scientia vel in ipsa virtute optimum quidque rarissimum est. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo;

Scrupulum, inquam, abeunti; O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Expressa vero in iis aetatibus, quae iam confirmatae sunt. Negat esse eam, inquit, propter se expetendam. Quid igitur, inquit, eos responsuros putas? Quid ait Aristoteles reliquique Platonis alumni? Scripta sane et multa et polita, sed nescio quo pacto

auctoritatem oratio non habet. Venit ad extremum; At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus.

Immo alio genere; Nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse; Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Eam tum adesse, cum dolor omnis absit; Quid est, quod ab ea absolvi et perfici debeat? Sic enim maiores nostri labores non fugiendos tristissimo tamen verbo aerumnas etiam in deo nominaverunt. Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit?

Neminem videbis ita laudatum, ut artifex callidus comparandarum voluptatum diceretur. Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Sed residamus, inquit, si placet. Illa argumenta propria videamus, cur omnia sint paria peccata. Utram tandem linguam nescio? Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Quam illa ardentis amores excitaret sui! Cur tandem?

Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Quamquam id quidem licebit iis existimare, qui legerint.

Videamus igitur sententias eorum, tum ad verba redeamus. Non autem hoc: igitur ne illud quidem. Scio enim esse quosdam, qui quavis lingua philosophari possint; Sed potestne rerum maior esse dissensio? Sed ad illum redeo. Nisi autem rerum natura perspecta erit, nullo modo poterimus sensuum iudicia defendere. Summus dolor plures dies manere non potest? Hoc sic expositum dissimile est superiori. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Sed quid sentiat, non videtis. Istam voluptatem perpetuam quis potest praestare sapienti?

Rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. Inquit, dasne adolescenti veniam? Ego vero isti, inquam, permitto. Magni enim

aestimabat pecuniam non modo non contra leges, sed etiam legibus partam.

Princeps huius civitatis Phalereus Demetrius cum patria pulsus esset iniuria, ad Ptolomaeum se regem Alexandream contulit. Qua tu etiam inprudens utebare non numquam. Eadem nunc mea adversum te oratio est. Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Te enim iudicem aequum puto, modo quae dicat ille bene noris. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Ergo ita: non posse honeste vivi, nisi honeste vivatur?