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‘21. καὶ περὶ μὲν τούτων ἱκανά: ἀποχρῆν τε γὰρ
ἀνθρώπῳ πρὸς εὐδαιμονίαν τὸ τὰ ἀρκοῦντα κεκτῆσθαι
καὶ μηδενὸς ὧν τὸ σῶμα χρῄζει προσδεῖσθαι
νομίζω, καὶ πᾶν τὸ περιττὸν καὶ φροντίδας
[2]
καὶ πράγματα καὶ φθόνους ἔχειν ἡγοῦμαι. ἐπειδὴ
δὲ ἔφησθα ὅτι οὐδεμία ἀπόλαυσις τῶν τοῦ
σώματος ἀγαθῶν ἐστιν, ἂν μὴ καὶ τὰ τῆς ψυχῆς
προσυπάρχῃ τινί, ἔστι μὲν ἀληθὴς ὁ λόγος
῾ἀδύνατον γάρ, κακῶς αὐτῆς ἐχούσης, μὴ οὐ καὶ
τοῦτ᾽ αὐτῇ συννοσεῖν᾽, ἐγὼ μέντοι πολλῷ ῥᾷον
οἴομαι εἶναι τῆς εὐεξίας τῆς γνώμης ἐπιμεληθῆναί
[3]
τινι ἢ τῆς τοῦ σώματος. τοῦτο μὲν γάρ, ἅτε καὶ
σάρκινον ὄν, πολλὰ μὲν ἄτοπα ἐν ἑαυτῷ ἔχει,
πολλῆς δὲ ἐπικουρίας παρὰ τοῦ δαιμονίου δεῖται:
ἐκείνη δὲ δή, οἷα θειοτέρας φύσεως οὖσα, καὶ
ῥυθμίζεσθαι καὶ νουθετεῖσθαι ῥᾳδίως δύναται.
οὐκοῦν κἀνταῦθα ἴδωμεν τί τέ σοι τῶν τῆς ψυχῆς
ἀγαθῶν ἀπέστη, καὶ τί τῶν κακῶν προσγενόμενον
οὐκ ἂν ἀποτριψαίμεθα.
’
Dio's Roman History. Cassius Dio Cocceianus. Earnest Cary. Herbert Baldwin Foster. William Heinemann, Harvard University Press. London; New York. 1914-. Keyboarding.
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