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Quid turpius quam sapientis vitam ex insipientium sermone pendere? Tamen aberramus a proposito, et, ne longius, prorsus, inquam, Piso, si ista mala sunt, placet. Sed videbimus. Restant Stoici, qui cum a Peripateticis et Academicis omnia transtulissent, nominibus aliis easdem res secuti sunt. Teneo, inquit, finem illi videri nihil dolere. Bona autem corporis huic sunt, quod posterius posui, similiora.

Duo enim genera quae erant, fecit tria. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. Minime vero istorum quidem, inquit. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Hosne igitur laudas et hanc eorum, inquam, sententiam sequi nos censes oportere? Quamquam te quidem video minime esse deterritum. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria.

Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Cuius quidem, quoniam Stoicus fuit, sententia condemnata mihi videtur esse inanitas ista

verborum. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Ita relinquet duas, de quibus etiam atque etiam consideret. Quia, si mala sunt, is, qui erit in iis, beatus non erit. Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem?

Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Nisi autem rerum natura perspecta erit, nullo modo poterimus sensuum iudicia defendere. Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest; His enim rebus detractis negat se reperire in asotorum vita quod reprehendat. Duo enim genera quae erant, fecit tria.

Tum Torquatus: Prorsus, inquit, assentior; Egone non intellego, quid sit don Graece, Latine voluptas? Ut optime, secundum naturam affectum esse possit. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Estne, quaeso, inquam, sitienti in bibendo voluptas?

Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Omnia contraria, quos etiam insanos esse vultis. Quod cum dixissent, ille contra. Quid ad utilitatem tantae pecuniae? Ex ea difficultate illae fallaciloquae, ut ait Accius, malitiae natae sunt. Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Quicquid porro animo cernimus, id omne oritur a sensibus;

Quem ad modum quis ambulet, sedeat, qui ductus oris, qui vultus in quoque sit? Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M. Mihi, inquam, qui te id ipsum rogavi? Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Quod ea non occurrentia fingunt, vincunt Aristonem;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Age nunc isti doceant, vel tu potius

quis enim ista melius? Vide, quantum, inquam, fallare, Torquate. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Summus dolor plures dies manere non potest? Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Duo Reges: constructio interrete. Quod autem in homine praestantissimum atque optimum est, id deseruit. Quid ergo attinet gloriose loqui, nisi constanter loquare?

Videmus igitur ut conquiescere ne infantes quidem possint. Sed haec quidem liberius ab eo dicuntur et saepius. Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, Oblivionis, inquit, mallem. Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio.