Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit. Summum ením bonum exposuit vacuitatem doloris; Tu autem inter haec tantam multitudinem hominum interiectam non vides nec laetantium nec dolentium? Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Minime vero, inquit ille, consentit. Quae sequuntur igitur? Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Haec quo modo conveniant, non sane intellego. Quis enim potest istis, quae te, ut ais, delectant, brevibus et acutis auditis de sententia decedere? Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Verum esto: verbum ipsum voluptatis non habet dignitatem, nec nos fortasse intellegimus.

Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Et quidem Arcesilas tuus, etsi fuit in disserendo pertinacior, tamen noster fuit; An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Ut alios omittam, hunc appello, quem ille unum secutus est. Videamus animi partes, quarum est conspectus illustrior; ALIO MODO. Quae quidem vel cum periculo est quaerenda vobis; Nos paucis ad haec additis finem faciamus aliquando; Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Quid est enim aliud esse versutum?

Quicquid porro animo cernimus, id omne oritur a sensibus; Animadverti, ínquam, te isto modo paulo ante ponere, et scio ab Antiocho nostro dici sic solere; Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Si sapiens, ne tum quidem miser, cum ab Oroete, praetore Darei, in crucem actus est. Si enim ad populum me vocas, eum. Post enim Chrysippum eum non sane est disputatum. Non enim, si malum est dolor, carere eo malo satis est ad bene vivendum. Quae similitudo in genere etiam humano apparet. Graccho, eius fere, aequalí? Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed

suavitatem ipsam neglegebat;

Iam in altera philosophiae parte. Morbo gravissimo affectus, exul, orbus, egens, torqueatur eculeo: quem hunc appellas, Zeno? Placet igitur tibi, Cato, cum res sumpseris non concessas, ex illis efficere, quod velis? Quamquam te quidem video minime esse deterritum. Nihil acciderat ei, quod nollet, nisi quod anulum, quo delectabatur, in mari abiecerat. Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit.

Esse enim, nisi eris, non potes. Mihi enim erit isdem istis fortasse iam utendum.

Voluptatem cum summum bonum diceret, primum in eo ipso parum vidit, deinde hoc quoque alienum; Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis; Quantum Aristoxeni ingenium consumptum videmus in musicis? Aliter homines, aliter philosophos loqui putas oportere? Qui est in parvis malis. Eadem nunc mea adversum te oratio est. Multoque hoc melius nos veriusque quam Stoici.

Et non ex maxima parte de tota iudicabis? Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. Hoc Hieronymus summum bonum esse dixit. Et ego: Piso, inquam, si est quisquam, qui acute in causis videre soleat quae res agatur. Dolere malum est: in crucem qui agitur, beatus esse non potest. Prioris generis est docilitas, memoria; Pauca mutat vel plura sane; Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Etenim nec iustitia nec amicitia esse omnino poterunt, nisi ipsae per se expetuntur. Quod cum dixissent, ille contra. Laboro autem non sine causa; Hoc tu nunc in illo probas. Duo Reges: constructio interrete. At, si voluptas esset bonum, desideraret. Cum id fugiunt, re eadem

defendunt, quae Peripatetici, verba. Et quod est munus, quod opus sapientiae?

Deprehensus omnem poenam contemnet. Huius ego nunc auctoritatem sequens idem faciam. Nam diligi et carum esse iucundum est propterea, quia tutiorem vitam et voluptatem pleniorem efficit. Quo studio Aristophanem putamus aetatem in litteris duxisse? Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret.

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Quod dicit Epicurus etiam de voluptate, quae minime sint voluptates, eas obscurari saepe et obrui. Quod ea non occurrentia fingunt, vincunt Aristonem; Nos paucis ad haec additis finem faciamus aliquando; At hoc in eo M. Id et fieri posse et saepe esse factum et ad voluptates percipiendas maxime pertinere. Et hunc idem dico, inquieta sed ad

virtutes et ad vitia nihil interesse.