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Urgent tamen et nihil remittunt. Primum quid tu dicis breve? At negat Epicurus-hoc enim vestrum lumen estquemquam, qui honeste non vivat, iucunde posse vivere. Illis videtur, qui illud non dubitant bonum dicere -; Ut aliquid scire se gaudeant? Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis;

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Nihil sane. Quid interest, nisi quod ego res notas notis verbis appello, illi nomina nova quaerunt, quibus idem dicant? Nunc haec primum fortasse audientis servire debemus. Videamus igitur sententias eorum, tum ad verba redeamus. Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Aliter homines, aliter philosophos loqui putas oportere?

Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? In quo etsi est magnus, tamen nova pleraque et perpauca de moribus. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Graece donan, Latine voluptatem vocant. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem? Si quidem, inquit, tollerem, sed relinquo.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Animadverti, nquam, te isto modo paulo ante ponere, et scio ab Antiocho nostro dici sic solere; Peccata paria. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Sed ad haec, nisi molestum est, habeo quae velim. Duo Reges:

constructio interrete. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Quibus rebus vita consentiens virtutibusque respondens recta et honesta et constans et naturae congruens existimari potest. Ita multa dicunt, quae vix intellegam. Modo etiam paulum ad dexteram de via declinavi, ut ad Pericli sepulcrum accederem. At ille pellit, qui permulcet sensum voluptate.

Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Nisi autem rerum natura perspecta erit, nullo modo poterimus sensuum iudicia defendere. Fortasse id optimum, sed ubi illud: Plus semper voluptatis?

Claudii libidini, qui tum erat summo ne imperio, dederetur. Quia, si mala sunt, is, qui erit in iis, beatus non erit. Longum est enim ad omnia respondere, quae a te dicta sunt. Philosophi autem in suis lectulis plerumque moriuntur. Quid est, quod ab ea absolvi et perfici debeat? Propter nos enim illam, non propter eam nosmet ipsos diligimus.

Dat enim intervalla et relaxat. Quid censes in Latino fore? Innumerabilia dici possunt in hanc sententiam, sed non necesse est. Nam quid possumus facere melius? Nonne odio multos dignos putamus, qui quodam motu aut statu videntur naturae legem et modum contempsisse? At enim hic etiam dolore. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Conferam tecum, quam cuique verso rem subicias; Omnia contraria, quos etiam insanos esse vultis. Bork

Iam doloris medicamenta illa Epicurea tamquam de narthecio proment: Si gravis, brevis; Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Ac ne plura complectar-sunt enim innumerabilia-, bene laudata virtus voluptatis aditus intercludat necesse est. Non enim iam stirpis bonum quaeret, sed animalis. Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius.

Tum Triarius: Posthac quidem, inquit, audacius. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Si stante, hoc natura videlicet vult, salvam esse

se, quod concedimus; Sic vester sapiens magno aliquo emolumento commotus cicuta, si opus erit, dimicabit. Quam ob rem tandem, inquit, non satisfacit? Ut scias me intellegere, primum idem esse dico voluptatem, quod ille don.

Ita graviter et severe voluptatem secrevit a bono. Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Traditur, inquit, ab Epicuro ratio neglegendi doloris. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Sine ea igitur iucunde negat posse se vivere? Quo modo autem philosophus loquitur?