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Duo Reges: constructio interrete. Atqui reperies, inquit, in hoc quidem pertinacem; At enim sequor utilitatem. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Vide, quaeso, rectumne sit. Traditur, inquit, ab Epicuro ratio neglegendi doloris.

Minime vero, inquit ille, consentit. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Nam, ut paulo ante docui, augendae voluptatis finis est doloris omnis amotio. Itaque in rebus minime obscuris non multus est apud eos disserendi labor. De hominibus dici non necesse est. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Atqui eorum nihil est eius generis, ut sit in fine atque extrerno bonorum. Quae cum magnifice primo dici viderentur, considerata minus probabantur. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Nondum autem explanatum satis, erat, quid maxime natura vellet. Eam stabilem appellas.

At enim, qua in vita est aliquid mali, ea beata esse non potest. Mihi enim satis est, ipsis non satis. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Si enim ita est, vide ne facinus facias, cum mori suadeas. Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Quod non faceret, si in voluptate summum bonum poneret. Efficiens dici potest.

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Hoc est non dividere, sed frangere. Res tota, Torquate, non doctorum hominum, velle post mortem epulis celebrari memoriam sui nominis. Quantum Aristoxeni ingenium consumptum videmus in musicis? Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? Ita prorsus, inquam; Sed quae tandem ista ratio est? Quamquam id quidem licebit

iis existimare, qui legerint. Quae autem natura suae primae institutionis oblita est?

Quis enim est, qui non videat haec esse in natura rerum tria? Quae duo sunt, unum facit.

Cupiditates non Epicuri divisione finiebat, sed sua satietate. Quis est, qui non oderit libidinosam, protervam adolescentiam? Ad eas enim res ab Epicuro praecepta dantur. Tollenda est atque extrahenda radicitus. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Quid autem habent admirationis, cum prope accesseris? Positum est a nostris in iis esse rebus, quae secundum naturam essent, non dolere;

Cur haec eadem Democritus? Ita multa dicunt, quae vix intellegam. Nihil opus est exemplis hoc facere longius. Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis.

Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Hic ambiguo ludimur. Quod autem magnum dolorem brevem, longinquum levem esse dicitis, id non intellego quale sit. Ut in geometria, prima si dederis, danda sunt omnia. Omnis enim est natura diligens sui. Summus dolor plures dies manere non potest?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis. Nam his libris eum malo quam reliquo ornatu villae delectari. Teneo, inquit, finem illi videri nihil dolere. Sed tu istuc dixti bene Latine, parum plane. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti?

Sin laboramus, quis est, qui alienae modum statuat industriae? Quoniam, si dis placet, ab Epicuro loqui discimus. Esse enim quam vellet iniquus iustus poterat inpune. Cur post Tarentum ad Archytam? Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Et harum quidem

rerum facilis est et expedita distinctio. Sed quia studebat laudi et dignitati, multum in virtute processerat. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria.