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Quia dolori non voluptas contraria est, sed doloris privatio. Primum in nostrane potestate est, quid meminerimus? Tantum dico, magis fuisse vestrum agere Epicuri diem natalem, quam illius testamento cavere ut ageretur. Deinde disputat, quod cuiusque generis animantium statui deceat extremum. An vero, inquit, quisquam potest probare, quod perceptfum, quod.

Primum in nostrane potestate est, quid meminerimus? Idem iste, inquam, de voluptate quid sentit? Quasi ego id curem, quid ille aiat aut neget.

Quamquam haec quidem praeposita recte et reiecta dicere licebit. Quo modo autem philosophus loquitur? Conferam avum tuum Drusum cum C. Stulti autem malorum memoria torquentur, sapientes bona praeterita grata recordatione renovata delectant. Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Animum autem reliquis rebus ita perfecit, ut corpus; Mihi enim erit isdem istis fortasse iam utendum.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Aliter homines, aliter philosophos loqui putas oportere? Ita multo sanguine profuso in laetitia et in victoria est mortuus. Et quidem Arcesilas tuus, etsi fuit in disserendo pertinacior, tamen noster fuit; Hanc quoque iucunditatem, si vis, transfer in animum;

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Ea possunt paria non esse. Quare ad ea primum, si videtur; Hoc est dicere: Non reprehenderem asotos, si non essent asoti. Est autem officium, quod ita factum est, ut eius facti probabilis ratio reddi possit. At, si voluptas esset bonum, desideraret. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Respondent extrema primis, media utrisque, omnia omnibus. Si longus, levis.

Quae ista amicitia est? Ut optime, secundum naturam affectum esse possit. Etsi ea quidem, quae adhuc dixisti, quamvis ad aetatem recte isto modo dicerentur. Nihil minus, contraque illa hereditate dives

ob eamque rem laetus. Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere. Haec dicuntur fortasse ieiunius; Non est igitur voluptas bonum. Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret?

Quod autem ratione actum est, id officium appellamus. Sin laboramus, quis est, qui alienae modum statuat industriae? At modo dixeras nihil in istis rebus esse, quod interesset. Ex ea difficultate illae fallaciloquae, ut ait Accius, malitiae natae sunt. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Et nemo nimium beatus est; Negabat igitur ullam esse artem, quae ipsa a se proficisceretur; Quasi ego id curem, quid ille aiat aut neget. Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt. Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Primum divisit ineleganter;

Expressa vero in iis aetatibus, quae iam confirmatae sunt. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. Duo Reges: constructio interrete. Dicam, inquam, et quidem discendi causa magis, quam quo te aut Epicurum reprehensum velim. Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit. Qui autem esse poteris, nisi te amor ipse ceperit? Summum enm bonum exposuit vacuitatem doloris; Iubet igitur nos Pythius Apollo noscere nosmet ipsos.

Quid, si non sensus modo ei sit datus, verum etiam animus hominis? Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; Quis istud, quaeso, nesciebat? Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi faciendi Zenonis exponere. Idemque diviserunt naturam hominis in animum et corpus. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Ut necesse sit omnium rerum, quae natura vigeant, similem esse

finem, non eundem.

Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Quis enim potest ea, quae probabilia videantur ei, non probare? Iam in altera philosophiae parte.