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An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Idemque diviserunt naturam hominis in animum et corpus. Vitae autem degendae ratio maxime quidem illis placuit quieta. Sic enim censent, oportunitatis esse beate vivere.

Quae sunt igitur communia vobis cum antiquis, iis sic utamur quasi concessis; Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Et quidem saepe quaerimus verbum Latinum par Graeco et quod idem valeat; Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Idemne, quod iucunde? Itaque ad tempus ad Pisonem omnes. Tu enim ista lenius, hic Stoicorum more nos vexat.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Qui autem esse poteris, nisi te amor ipse ceperit? Dicimus aliquem hilare vivere; Confecta res esset. An vero, inquit, quisquam potest probare, quod perceptfum, quod.

Gracchum patrem non beatiorem fuisse quam fillum, cum alter stabilire rem publicam studuerit, alter evertere. Quod quidem iam fit etiam in Academia. Et hercule-fatendum est enim, quod sentio -mirabilis est apud illos contextus rerum. Quid, si etiam iucunda memoria est praeteritorum malorum? Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere.

Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Sextilio Rufo, cum is rem ad amicos ita deferret, se esse heredem Q. Ex rebus enim timiditas, non ex vocabulis nascitur. Quamquam te quidem video minime esse deterritum. Haec quo modo conveniant, non sane intellego. Sed ad haec,

nisi molestum est, habeo quae velim. Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia. Ille incendat? Iam id ipsum absurdum, maximum malum neglegi. Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Idem fecisset Epicurus, si sententiam hanc, quae nunc Hieronymi est, coniunxisset cum Aristippi vetere sententia.

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Nunc haec primum fortasse audientis servire debemus. Cur fortior sit, si illud, quod tute concedis, asperum et vix ferendum putabit? Ecce aliud simile dissimile. Oratio me istius philosophi non offendit; In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Certe nihil nisi quod possit ipsum propter se iure laudari. Si longus, levis; Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur.

Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, Oblivionis, inquit, mallem. Quippe: habes enim a rhetoribus;

Sullae consulatum? Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Duo Reges: constructio interrete. Quo studio Aristophanem putamus aetatem in litteris duxisse? Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter.

Duarum enim vitarum nobis erunt instituta capienda. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Sic, et

quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. At iam decimum annum in spelunca iacet. Sit hoc ultimum bonorum, quod nunc a me defenditur; Negat esse eam, inquit, propter se expetendam. Tanta vis admonitionis inest in locis; Hoc est dicere: Non reprehenderem asotos, si non essent asoti. Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii.

Contemnit enim disserendi elegantiam, confuse loquitur. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Huius ego nunc auctoritatem sequens idem faciam. Quid ad utilitatem tantae pecuniae? Si enim ad populum me vocas, eum. Quod quidem iam fit etiam in Academia. Quis non odit sordidos, vanos, leves, futtiles?