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Transfer idem ad modestiam vel temperantiam, quae est moderatio cupiditatum rationi oboediens. Quid, si etiam iucunda memoria est praeteritorum malorum? Ita prorsus, inquam; Quid de Platone aut de Democrito loquar? Multoque hoc melius nos veriusque quam Stoici. Verba tu fingas et ea dicas, quae non sentias? Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Iam doloris medicamenta illa Epicurea tamquam de narthecio proment: Si gravis, brevis;

Sic enim censent, oportunitatis esse beate vivere. Si sapiens, ne tum quidem miser, cum ab Oroete, praetore Darei, in crucem actus est. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Theophrasti igitur, inquit, tibi liber ille placet de beata vita? Nam Pyrrho, Aristo, Erillus iam diu abiecti. Igitur ne dolorem quidem. Quis non odit sordidos, vanos, leves, futtiles? Est tamen ea secundum naturam multoque nos ad se expetendam magis hortatur quam superiora omnia.

Quid Zeno? Quamquam id quidem, infinitum est in hac urbe; Aliud igitur esse censet

gaudere, aliud non dolere. Sint modo partes vitae beatae. Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem. Ut aliquid scire se gaudeant? Bork Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est.

Ut optime, secundum naturam affectum esse possit. Sed haec quidem liberius ab eo dicuntur et saepius. Commentarios quosdam, inquam, Aristotelios, quos hic sciebam esse, veni ut auferrem, quos legerem, dum essem otiosus; Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Quae similitudo in genere etiam humano apparet. Rationis enim perfectio est virtus; Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Nulla profecto est, quin suam vim retineat a primo ad extremum.

Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit; Et adhuc quidem ita nobis progresso ratio est, ut ea duceretur omnis a prima commendatione naturae. Primum quid tu dicis breve? Quod mihi quidem visus est, cum sciret, velle tamen confitentem audire Torquatum. Quid enim? Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M.

Non est ista, inquam, Piso, magna dissensio. Fatebuntur Stoici haec omnia dicta esse praeclare, neque eam causam Zenoni desciscendi fuisse. Aliter homines, aliter philosophos loqui putas oportere? Facile est hoc cernere in primis puerorum aetatulis. Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. An nisi populari fama? Quem quidem vos, cum improbis poenam proponitis, inpetibilem facitis, cum sapientem semper boni plus habere vultis, tolerabilem.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Collige omnia, quae soletis: Praesidium amicorum. Aliter autem vobis placet. Illi enim inter se dissentiunt. Facit igitur Lucius noster prudenter, qui audire de summo bono

potissimum velit;

An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Quare ad ea primum, si videtur; Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Quia nec honesto quic quam honestius nec turpi turpius.

Conferam tecum, quam cuique verso rem subicias; Gracchum patrem non beatiorem fuisse quam fillum, cum alter stabilire rem publicam studuerit, alter evertere. Dat enim intervalla et relaxat. Inde sermone vario sex illa a Dipylo stadia confecimus.

Duo Reges: constructio interrete. De illis, cum volemus. Et homini, qui ceteris animantibus plurimum praestat, praecipue a natura nihil datum esse dicemus? Hoc enim identidem dicitis, non intellegere nos quam dicatis voluptatem. Quod autem satis est, eo quicquid accessit, nimium est; Age nunc isti doceant, vel tu potius quis enim ista melius? Quoniam, si dis placet, ab Epicuro loqui discimus. Nihil sane. Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur.