Ratio quidem vestra sic cogit.
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ex quo intellegitur idem illud, solum bonum esse, quod honestum sit, idque esse beate vivere: honeste, id est cum virtute, vivere. Stoici restant, ei quidem non unam aliquam aut alteram rem a nobis, sed totam ad se nostram philosophiam transtulerunt.
Qui mos cum a posterioribus non esset retentus, Arcesilas eum revocavit instituitque ut ii, qui se audire vellent, non de se quaererent, sed ipsi dicerent, quid sentirent; Praeclare hoc quidem. Duo Reges: constructio interrete. Haec mirabilia videri intellego, sed cum certe superiora firma ac vera sint, his autem ea consentanea et consequentia, ne de horum quidem est veritate dubitandum. Aut etiam, ut vestitum, sic sententiam habeas aliam domesticam, aliam forensem, ut in fronte ostentatio sit, intus veritas occultetur? Quoniamque in iis rebus, quae neque in virtutibus sunt neque in vitiis, est tamen quiddam, quod usui possit esse, tollendum id non est. Ut aliquid scire se gaudeant? Nam voluptatis causa facere omnia, cum, etiamsi nihil consequamur, tamen ipsum illud consilium ita faciendi per se expetendum et honestum et solum bonum sit, nemo dixit. Esto, fecerit, si ita vis, Torquatus propter suas utilitatesmalo enim dicere quam voluptates, in tanto praesertim viro-, num etiam eius collega P. Quae contraria sunt his, malane? An quae de prudentia, de cognitione rerum, de coniunctione generis humani, quaeque ab eisdem de temperantia, de modestia, de magnitudine animi, de omni honestate dicuntur?
Epicurei num desistunt de isdem, de quibus et ab Epicuro scriptum est et ab antiquis, ad arbitrium suum scribere? Qui autem esse poteris, nisi te amor ipse ceperit?
Ad eos igitur converte te, quaeso. Quae tamen a te agetur non melior, quam illae sunt, quas interdum optines. An obliviscimur, quantopere in audiendo in legendoque moveamur, cum pie, cum amice, cum magno animo aliquid factum cognoscimus? Tubulo putas dicere? Sed et illum, quem nominavi, et ceteros sophistas, ut e Platone intellegi potest, lusos videmus a Socrate. Quos ille, di inmortales, cum omnes artus ardere viderentur, cruciatus perferebat! nec tamen miser esse, quia summum id malum non erat, tantum modo laboriosus videbatur; Dolere malum est: in crucem qui agitur, beatus esse non potest. Quae in controversiam veniunt, de iis, si placet, disseramus. Et homini, qui ceteris animantibus plurimum praestat, praecipue a natura nihil datum esse dicemus? Non dolere, inquam, istud quam vim habeat postea videro; Possumusne hic scire qualis sit, nisi contulerimus inter nos, cum finem bonorum dixerimus, quid finis, quid etiam sit ipsum bonum? Ut enim, inquit, gubernator aeque peccat, si palearum navem evertit et si auri, item aeque peccat, qui parentem et qui servum iniuria verberat.
Me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec loca requirentis species quaedam commovit, inaniter scilicet, sed commovit tamen. Illa tamen simplicia, vestra versuta. Immo alio genere; Itaque non discedit ab eorum curatione, quibus praeposita vitam omnem debet gubernare, ut mirari satis istorum inconstantiam non possim. Perfecto enim et concluso neque virtutibus neque amicitiis usquam locum esse, si ad voluptatem omnia referantur, nihil praeterea est magnopere dicendum. Huc et illuc, Torquate, vos versetis licet, nihil in hac praeclara epistula scriptum ab Epicuro congruens et conveniens decretis eius reperietis. Quoniam enim natura suis omnibus expleri partibus vult, hunc statum corporis per se ipsum expetit, qui est maxime e natura, quae tota perturbatur, si aut aegrum corpus est aut dolet aut, caret viribus. Aut, si nihil malum, nisi quod turpe, inhonestum, indecorum, pravum, flagitiosum, foedum-ut hoc quoque pluribus nominibus insigne faciamus-, quid praeterea dices esse fugiendum?
Nam si quae sunt aliae, falsum est omnis animi voluptates esse e corporis societate. Est enim natura sic generata vis hominis, ut ad omnem virtutem percipiendam facta videatur, ob eamque causam parvi virtutum simulacris, quarum in se habent semina, sine doctrina moventur; In quibus hoc primum est in quo admirer, cur in gravissimis rebus non delectet eos sermo patrius, cum idem fabellas Latinas ad verbum e Graecis expressas non inviti legant. Et si turpitudinem fugimus in statu et motu corporis, quid est cur pulchritudinem non sequamur? Id enim natura desiderat. Poterat autem inpune; Cumque eorum utrumque per se expetendum esse dixissent, virtutes quoque utriusque eorum per se expetendas esse dicebant, et cum animum infinita quadam laude anteponerent corpori, virtutes quoque animi bonis corporis anteponebant.
Nam interdum nimis etiam novit, quippe qui testificetur ne intellegere quidem se posse ubi sit aut quod sit ullum bonum praeter illud, quod cibo et potione et aurium delectatione et obscena voluptate capiatur.
Easdemne res? Si in ipso corpore multa voluptati praeponenda sunt, ut vires, valitudo, velocitas, pulchritudo, quid tandem in animis censes? In motu et in statu corporis nihil inest, quod animadvertendum esse ipsa natura iudicet? Nos beatam vitam non depulsione mali, sed adeptione boni iudicemus, nec eam cessando, sive gaudentem, ut Aristippus, sive non dolentem, ut hic, sed agendo aliquid considerandove quaeramus. In schola desinis. Iure igitur gravissimi philosophi initium summi boni a natura petiverunt et illum appetitum rerum ad naturam accommodatarum ingeneratum putaverunt omnibus, quia continentur ea commendatione naturae, qua se ipsi diligunt. Effluit igitur voluptas corporis et prima quaeque avolat saepiusque relinquit causam paenitendi quam recordandi. Reperiam multos, vel innumerabilis potius, non tam curiosos nec tam molestos, quam vos estis, quibus, quid velim, facile persuadeam. Aut etiam, ut vestitum, sic sententiam habeas aliam domesticam, aliam forensem, ut in fronte ostentatio sit, intus veritas occultetur? Hoc loco tenere se Triarius non potuit. Quem quidem locum comit multa venustate et omni sale idem Lucilius, apud quem praeclare Scaevola: Graecum te, Albuci, quam Romanum atque Sabinum, municipem Ponti, Tritani, centurionum, praeclarorum hominum ac primorum signiferumque, maluisti dici. Tum ille: Finem, inquit, interrogandi, si videtur, quod quidem ego a principio ita me malle dixeram hoc ipsum providens, dialecticas captiones. Equidem, sed audistine modo de Carneade? Esse tantam vim virtutis tantamque, ut ita dicam, auctoritatem honestatis, ut reliqua non illa quidem nulla, sed ita parva sint, ut nulla esse videantur. Sed ad bona praeterita redeamus.
- An eiusdem modi?
- Huius ego nunc auctoritatem sequens idem faciam.
- Si longus, levis.
- Itaque e contrario moderati aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur.
- Erat enim Polemonis.
- Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis.
- Primum divisit ineleganter;
- Ita fit beatae vitae domina fortuna, quam Epicurus ait exiguam intervenire sapienti.
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