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Habent enim et bene longam et satis litigiosam disputationem. Quia nec honesto quic quam honestius nec turpi turpius. Polycratem Samium felicem appellabant. Ratio enim nostra consentit, pugnat oratio. Multoque hoc melius nos veriusque quam Stoici. Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Eorum enim est haec querela, qui sibi cari sunt seseque diligunt.

Nihil enim iam habes, quod ad corpus referas; Quod ea non occurrentia fingunt, vincunt Aristonem; Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Sed tamen intellego quid velit.

Igitur neque stultorum quisquam beatus neque sapientium non beatus. Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur. A quibus propter discendi cupiditatem videmus ultimas terras esse peragratas.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Facit igitur Lucius noster prudenter, qui audire de summo bono potissimum velit; Explanetur igitur. Scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse cariorem. Duo Reges: constructio interrete. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Fortitudinis quaedam praecepta sunt ac paene leges, quae effeminari virum vetant in dolore.

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Aperiendum est igitur, quid sit voluptas; Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Istam voluptatem, inquit, Epicurus ignorat? Aliter autem vobis placet. Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Quoniam, si dis placet, ab Epicuro loqui discimus. Videamus animi partes, quarum

est conspectus illustrior;

Atque his de rebus et splendida est eorum et illustris oratio. Si longus, levis dictata sunt. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. At quanta conantur! Mundum hunc omnem oppidum esse nostrum! Incendi igitur eos, qui audiunt, vides. Quo modo? Quorum sine causa fieri nihil putandum est. Illis videtur, qui illud non dubitant bonum dicere -; Quodsi ipsam honestatem undique pertectam atque absolutam.

Cum praesertim illa perdiscere ludus esset. Primum in nostrane potestate est, quid meminerimus? Quis enim confidit semper sibi illud stabile et firmum permansurum, quod fragile et caducum sit? Quia nec honesto quic quam honestius nec turpi turpius. Nobis aliter videtur, recte secusne, postea; His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. At iam decimum annum in spelunca iacet. Nam his libris eum malo quam reliquo ornatu villae delectari. Tubulo putas dicere? Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Ita est quoddam commune officium sapientis et insipientis, ex quo efficitur versari in iis, quae media dicamus.

Quod ea non occurrentia fingunt, vincunt Aristonem; Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Quod, inquit, quamquam voluptatibus quibusdam est saepe iucundius, tamen expetitur propter voluptatem. Age, inquies, ista parva sunt. Ita ne hoc quidem modo paria peccata sunt. Erat enim Polemonis. Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Graecis hoc modicum est: Leonidas, Epaminondas, tres aliqui aut quattuor; Quorum sine causa fieri nihil putandum est.

Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest; Inde igitur, inquit, ordiendum est. Duae sunt enim res quoque, ne tu verba solum putes. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; Non

est igitur summum malum dolor. Quid autem habent admirationis, cum prope accesseris? Satis est ad hoc responsum. Quae cum magnifice primo dici viderentur, considerata minus probabantur.

Qui potest igitur habitare in beata vita summi mali metus? Beatum, inquit. Quid enim de amicitia statueris utilitatis causa expetenda vides. Sed quid minus probandum quam esse aliquem beatum nec satis beatum?