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Sed in rebus apertissimis nimium longi sumus. Fortitudinis quaedam praecepta sunt ac paene leges, quae effeminari virum vetant in dolore. Tum Torquatus: Prorsus, inquit, assentior;

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Duo Reges: constructio interrete. Mihi, inquam, qui te id ipsum rogavi? Quae cum dixisset paulumque institisset, Quid est? Ille enim occurrentia nescio quae comminiscebatur; Quod cum dixissent, ille contra. Nam ista vestra: Si gravis, brevis; Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae.

Obsecro, inquit, Torquate, haec dicit Epicurus? Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Morbo gravissimo affectus, exul, orbus, egens, torqueatur eculeo: quem hunc appellas, Zeno? Nam his libris eum malo quam reliquo ornatu villae delectari. Quo plebiscito decreta a senatu est consuli quaestio Cn. Tum Triarius: Posthac quidem, inquit, audacius. Vulgo enim dicitur: Iucundi acti labores, nec male Euripidesconcludam, si potero, Latine; Iam id ipsum absurdum, maximum malum neglegi.

Nos paucis ad haec additis finem faciamus aliquando; Eodem modo is enim tibi nemo dabit, quod, expetendum sit, id esse laudabile. Quis enim est, qui non videat haec esse in natura rerum tria? Inde sermone vario sex illa a Dipylo stadia confecimus. Apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; Hoc ipsum elegantius poni meliusque potuit. Verum hoc loco sumo verbis his eandem certe vim voluptatis Epicurum nosse quam ceteros. Quid enim de amicitia statueris utilitatis causa expetenda vides. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Sed quid attinet de rebus tam apertis plura requirere? Tibi hoc incredibile, quod beatissimum. Videamus igitur sententias

eorum, tum ad verba redeamus.

Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum. Consequens enim est et post oritur, ut dixi. Quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Sed haec omittamus; Ratio quidem vestra sic cogit.

Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Quis Pullum Numitorium Fregellanum, proditorem, quamquam rei publicae nostrae profuit, non odit? Et quod est munus, quod opus sapientiae? Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Sed vos squalidius, illorum vides quam niteat oratio. Summus dolor plures dies manere non potest? Sed tamen est aliquid, quod nobis non liceat, liceat illis. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Ut scias me intellegere, primum idem esse dico voluptatem, quod ille don.

Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Tollenda est atque extrahenda radicitus. Sed in rebus apertissimis nimium longi sumus. Inde igitur, inquit, ordiendum est.

Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. Sed quod proximum fuit non vidit. Ergo id est convenienter naturae vivere, a natura discedere. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Non risu potius quam oratione eiciendum? Bork Nihil sane. Idem iste, inquam, de voluptate quid sentit?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Obsecro, inquit, Torquate, haec dicit Epicurus? De quibus cupio scire quid sentias. An quod ita callida est, ut optime possit architectari voluptates? Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam

sint, fruentem vivere. Quid, si etiam iucunda memoria est praeteritorum malorum?

Nec enim, omnes avaritias si aeque avaritias esse dixerimus, sequetur ut etiam aequas esse dicamus. Vitae autem degendae ratio maxime quidem illis placuit quieta. Utrum igitur tibi litteram videor an totas paginas commovere? Si autem id non concedatur, non continuo vita beata tollitur. Quodsi ipsam honestatem undique pertectam atque absolutam. Ergo ita: non posse honeste vivi, nisi honeste vivatur?