Quis Aristidem non mortuum diligit? Proclivi currit oratio. Sed plane dicit quod intellegit. Quae cum magnifice primo dici viderentur, considerata minus probabantur. Iam doloris medicamenta illa Epicurea tamquam de narthecio proment: Si gravis, brevis; An potest, inquit ille, quicquam esse suavius quam nihil dolere?

Videsne quam sit magna dissensio? Illi enim inter se dissentiunt. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. Tum ille: Ain tandem? Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo.

Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Hoc ne statuam quidem dicturam pater aiebat, si loqui posset. Idemque diviserunt naturam hominis in animum et corpus. Huius ego nunc auctoritatem sequens idem faciam. Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Quare conare, quaeso.

Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. An vero, inquit, quisquam potest probare, quod perceptfum, quod. Illum mallem levares, quo optimum atque humanissimum virum, Cn. Haeret in salebra.

Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Omnia contraria, quos etiam insanos esse vultis. Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Sed potestne rerum maior esse dissensio? Deinde disputat, quod cuiusque generis animantium statui deceat extremum.

Si longus, levis dictata sunt. Aberat omnis dolor, qui si adesset, nec molliter ferret et tamen medicis plus quam philosophis uteretur. Tu enim ista lenius, hic Stoicorum more nos vexat. Neque enim civitas in seditione beata esse potest nec in

discordia dominorum domus; Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus;

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. Quid autem habent admirationis, cum prope accesseris? Quae cum dixisset paulumque institisset, Quid est? Duo Reges: constructio interrete. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Tamen aberramus a proposito, et, ne longius, prorsus, inquam, Piso, si ista mala sunt, placet. Quid de Pythagora? Tria genera bonorum;

Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Quae animi affectio suum cuique tribuens atque hanc, quam dico. An dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. Videamus animi partes, quarum est conspectus illustrior; Quid, quod res alia tota est? Bork Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse

omnibus suis partibus;

Nulla erit controversia. Eadem nunc mea adversum te oratio est. Sed ne, dum huic obsequor, vobis molestus sim. Aliter enim explicari, quod quaeritur, non potest. Videsne, ut haec concinant? Ut proverbia non nulla veriora sint quam vestra dogmata.

Primum divisit ineleganter; Hanc ergo intuens debet institutum illud quasi signum absolvere. Gerendus est mos, modo recte sentiat. Sin est etiam corpus, ista explanatio naturae nempe hoc effecerit, ut ea, quae ante explanationem tenebamus, relinquamus. Quae in controversiam veniunt, de iis, si placet, disseramus. Habent enim et bene longam et satis litigiosam disputationem. Vitae autem degendae ratio maxime quidem illis placuit quieta. Multoque hoc melius nos veriusque quam Stoici.