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Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Quam ob rem tandem, inquit, non satisfacit? Duo Reges: constructio interrete. An potest, inquit ille, quicquam esse suavius quam nihil dolere? Si autem id non concedatur, non continuo vita beata tollitur.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ne in odium veniam, si amicum destitero tueri. Nullus est igitur cuiusquam dies natalis. Quis istud possit, inquit, negare?

Quod si ita sit, cur opera philosophiae sit danda nescio. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Maximas vero virtutes iacere omnis necesse est voluptate dominante. Vide igitur ne non debeas verbis nostris uti, sententiis tuis. Quare hoc videndum est, possitne nobis hoc ratio philosophorum dare. Res enim se praeclare habebat, et quidem in utraque parte.

Mihi quidem Antiochum, quem audis, satis belle videris attendere. Sed tamen est aliquid, quod nobis non liceat, liceat illis. Tenesne igitur, inquam, Hieronymus Rhodius quid dicat esse summum bonum, quo putet omnia referri oportere? Teneo, inquit, finem illi videri nihil dolere. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Quis istud, quaeso, nesciebat? Nihilne est in his rebus, quod dignum libero aut

indignum esse ducamus?

Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Cur fortior sit, si illud, quod tute concedis, asperum et vix ferendum putabit? Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. Quae est igitur causa istarum angustiarum? Non dolere, inquam, istud quam vim habeat postea videro; Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Quamquam haec quidem praeposita recte et reiecta dicere licebit.

Vides igitur te aut ea sumere, quae non concedantur, aut ea, quae etiam concessa te nihil iuvent. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Ac tamen hic mallet non dolere. Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Si enim ita est, vide ne facinus facias, cum mori suadeas. Haec dicuntur inconstantissime.

Ille incendat? Ita cum ea volunt retinere, quae superiori sententiae conveniunt, in Aristonem incidunt; Sed nunc, quod agimus;

Neque solum ea communia, verum etiam paria esse dixerunt. Res enim se praeclare habebat, et quidem in utraque parte. Quis non odit sordidos, vanos, leves, futtiles? An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Si quidem, inquit, tollerem, sed relinquo. Nullus est igitur cuiusquam dies natalis. Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem? Non enim solum Torquatus dixit quid sentiret, sed etiam cur. Pauca mutat vel plura sane; At cum de plurimis eadem dicit, tum certe de maximis.

Ergo, inquit, tibi Q. Sit hoc ultimum bonorum, quod nunc a me defenditur; Nam prius a se poterit quisque discedere quam appetitum earum rerum, quae sibi conducant, amittere. A villa enim, credo, et: Si ibi te esse scissem, ad te ipse venissem. Nos autem non solum beatae vitae istam esse oblectationem videmus, sed etiam

levamentum miseriarum. Prodest, inquit, mihi eo esse animo. Hoc sic expositum dissimile est superiori. Sin autem eos non probabat, quid attinuit cum iis, quibuscum re concinebat, verbis discrepare?

Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit. Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum; De ingenio eius in his disputationibus, non de moribus quaeritur. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Serpere anguiculos, nare anaticulas, evolare merulas, cornibus uti videmus boves, nepas aculeis. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit.