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Si longus, levis dictata sunt. Cupit enim dcere nihil posse ad beatam vitam deesse sapienti. Nemo igitur esse beatus potest. Quae in controversiam veniunt, de iis, si placet, disseramus. Beatus autem esse in maximarum rerum timore nemo potest. Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Serpere anguiculos, nare anaticulas, evolare merulas, cornibus uti videmus boves, nepas aculeis. Idemne potest esse dies saepius, qui semel fuit?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Primum in nostrane potestate est, quid meminerimus? Duo enim genera quae erant, fecit tria. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Nam his libris eum malo quam reliquo ornatu villae delectari. Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Expectoque quid ad id, quod quaerebam, respondeas. Duo Reges: constructio interrete. Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia.

Sed ne, dum huic obsequor, vobis molestus sim. Proclivi currit oratio. Quo modo autem optimum, si bonum praeterea nullum est? At cum de plurimis eadem dicit, tum certe de maximis. Sin eam, quam Hieronymus, ne fecisset idem, ut voluptatem illam Aristippi in prima commendatione poneret. Cupiditates non Epicuri divisione finiebat, sed sua satietate. Iam in altera philosophiae parte. Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere.

Terram, mihi crede, ea lanx et maria deprimet. Aliena dixit in physicis nec ea ipsa, quae tibi probarentur; Certe non potest. Cave putes quicquam esse verius. Quid dubitas igitur mutare principia naturae? Atqui reperies, inquit, in hoc quidem pertinacem; Ex quo illud efficitur,

qui bene cenent omnis libenter cenare, qui libenter, non continuo bene.

Eadem nunc mea adversum te oratio est. Ut proverbia non nulla veriora sint quam vestra dogmata. Atque adhuc ea dixi, causa cur Zenoni non fuisset, quam ob rem a superiorum auctoritate discederet. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Quod ea non occurrentia fingunt, vincunt Aristonem; Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem.

Quis enim redargueret? At enim hic etiam dolore. Si enim ita est, vide ne facinus facias, cum mori suadeas. Omnes enim iucundum motum, quo sensus hilaretur. Quas enim kakaw Graeci appellant, vitia malo quam malitias nominare. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Sed quod proximum fuit non vidit. Atqui reperies, inquit, in hoc quidem pertinacem;

Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Tuo vero id quidem, inquam, arbitratu. Illa tamen simplicia, vestra versuta. Ita graviter et severe voluptatem secrevit a bono. Quod autem in homine praestantissimum atque optimum est, id deseruit.

Quamvis enim depravatae non sint, pravae tamen esse possunt. Deinde dolorem quem maximum? Totum autem id externum est, et quod externum, id in casu est.

Quod iam a me expectare noli. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Tecum optime, deinde etiam cum mediocri amico. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Sextilio Rufo, cum is rem ad amicos ita deferret, se esse heredem Q. Claudii libidini, qui tum erat summo ne imperio, dederetur. Quod autem ratione actum est, id officium appellamus. Quid enim de amicitia statueris utilitatis causa expetenda vides.

Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Atque hoc loco

similitudines eas, quibus illi uti solent, dissimillimas proferebas. Ita multa dicunt, quae vix intellegam. Verum hoc loco sumo verbis his eandem certe vim voluptatis Epicurum nosse quam ceteros. Hanc ergo intuens debet institutum illud quasi signum absolvere. Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Sed vos squalidius, illorum vides quam niteat oratio. Sed tamen intellego quid velit. Bork