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Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Quae ista amicitia est? Et quidem saepe quaerimus verbum Latinum par Graeco et quod idem valeat; Beatus sibi videtur esse moriens. Si enim ad populum me vocas, eum.

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An tu me de L. Ne in odium veniam, si amicum destitero tueri. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Cupiditates non Epicuri divisione finiebat, sed sua satietate. Ut aliquid scire se gaudeant? Istam voluptatem, inquit, Epicurus ignorat? At ego quem huic anteponam non audeo dicere; Qui autem de summo bono dissentit de tota philosophiae ratione dissentit.

Negat esse eam, inquit, propter se expetendam. Verum hoc loco sumo verbis his eandem certe vim voluptatis Epicurum nosse quam ceteros. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Ad eas enim res ab Epicuro praecepta dantur. Quae ista amicitia est? Num quid tale Democritus? Sapiens autem semper beatus est et est aliquando in dolore; Maximas vero virtutes iacere omnis necesse est voluptate dominante.

Illa tamen simplicia, vestra versuta. Quid de Platone aut de Democrito loquar? Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Sed haec quidem liberius ab eo dicuntur et saepius. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit.

Si quidem, inquit, tollerem,

sed relinquo. Respondent extrema primis, media utrisque, omnia omnibus. Tecum optime, deinde etiam cum mediocri amico. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt. Atqui reperies, inquit, in hoc quidem pertinacem; Est autem etiam actio quaedam corporis, quae motus et status naturae congruentis tenet;

Quae duo sunt, unum facit. Aliter enim explicari, quod quaeritur, non potest. Quod cum dixissent, ille contra. Idem iste, inquam, de voluptate quid sentit? Teneo, inquit, finem illi videri nihil dolere. At enim hic etiam dolore.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Facillimum id quidem est, inquam. Confecta res esset. Duo Reges: constructio interrete. Sint ista Graecorum; Quod autem satis est, eo quicquid accessit, nimium est; Non risu potius quam oratione eiciendum? Quia dolori non voluptas contraria est, sed doloris privatio. Quod non faceret, si in voluptate summum bonum poneret. Est tamen ea secundum naturam multoque nos ad se expetendam magis hortatur quam superiora omnia. Eorum enim omnium multa praetermittentium, dum eligant aliquid, quod sequantur, quasi curta sententia; Ratio enim nostra consentit, pugnat oratio.

Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Non autem hoc: igitur ne illud quidem. Nunc omni virtuti vitium contrario nomine opponitur. Ut proverbia non nulla veriora sint quam vestra dogmata. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Quae tamen a te agetur non melior, quam illae sunt, quas interdum optines. Et

non ex maxima parte de tota iudicabis? Satisne ergo pudori consulat, si quis sine teste libidini pareat?

Non est igitur summum malum dolor. Fortemne possumus dicere eundem illum Torquatum? Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Quis enim potest ea, quae probabilia videantur ei, non probare? Refert tamen, quo modo. Ita nemo beato beatior.

Tibi hoc incredibile, quod beatissimum. Cyrenaici quidem non recusant; Ad eas enim res ab Epicuro praecepta dantur. Post enim Chrysippum eum non sane est disputatum. Quis enim confidit semper sibi illud stabile et firmum permansurum, quod fragile et caducum sit? Iam illud quale tandem est, bona praeterita non effluere sapienti, mala meminisse non oportere?