An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Nulla erit controversia. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Ait enim se, si uratur, Quam hoc suave! dicturum. Apparet statim, quae sint officia, quae actiones. Quia dolori non voluptas contraria est, sed doloris privatio. Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Esse enim, nisi eris, non potes. Non est enim vitium in oratione solum, sed etiam in moribus. Cum audissem Antiochum, Brute, ut solebam, cum M. Eam tum adesse, cum dolor omnis absit; An hoc usque quaque, aliter in vita?

Duarum enim vitarum nobis erunt instituta capienda. An dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? Scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse cariorem. Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret.

Consequens enim est et post oritur, ut dixi. Cave putes quicquam esse verius. Quid ergo attinet gloriose loqui, nisi constanter loquare? De ingenio eius in his disputationibus, non de moribus quaeritur. Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis.

Illis videtur, qui illud non dubitant bonum dicere -; Quonam modo? Dat enim intervalla et relaxat. Tu vero, inquam, ducas licet, si sequetur; Si qua in iis corrigere voluit, deteriora fecit. Sed quia studebat laudi et dignitati, multum in virtute processerat. Sed quid ages tandem, si utilitas ab amicitia, ut fit saepe, defecerit? Non est igitur voluptas bonum.

Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Quid de Platone aut de Democrito loquar? Tu enim ista lenius,

hic Stoicorum more nos vexat. Quamquam haec quidem praeposita recte et reiecta dicere licebit. Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid, quod homines infima fortuna, nulla spe rerum gerendarum, opifices denique delectantur historia? Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Duo Reges: constructio interrete. Quae cum dixisset, finem ille. His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent.

Quae tamen a te agetur non melior, quam illae sunt, quas interdum optines. Negat esse eam, inquit, propter se expetendam. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Quae autem natura suae primae institutionis oblita est? A quibus propter discendi cupiditatem videmus ultimas terras esse peragratas. Idem iste, inquam, de voluptate quid sentit? Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Et ille ridens: Video, inquit, quid agas; Duo enim

genera quae erant, fecit tria. Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit.

Respondeat totidem verbis.

Quid enim de amicitia statueris utilitatis causa expetenda vides. Si enim ita est, vide ne facinus facias, cum mori suadeas. Servari enim iustitia nisi a forti viro, nisi a sapiente non potest. Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. Hanc ergo intuens debet institutum illud quasi signum absolvere. Quodsi ipsam honestatem undique pertectam atque absolutam. Tecum optime, deinde etiam cum mediocri amico. Sit sane ista voluptas.

Immo videri fortasse. An potest, inquit ille, quicquam esse suavius quam nihil dolere? Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Nullus est igitur cuiusquam dies natalis. Sine ea igitur iucunde negat posse se vivere?