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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sed mehercule pergrata mihi oratio tua. Non modo carum sibi quemque, verum etiam vehementer carum esse? Duo Reges: constructio interrete. Itaque contra est, ac dicitis;

Graece donan, Latine voluptatem vocant. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Ut in geometria, prima si dederis, danda sunt omnia. Quae enim adhuc protulisti, popularia sunt, ego autem a te elegantiora desidero.

Si quidem, inquit, tollerem, sed relinquo. Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Est enim effectrix multarum et magnarum voluptatum. Qualem igitur hominem natura inchoavit?

Velut ego nunc moveor. Aliter enim nosmet ipsos nosse non possumus. Et non ex maxima parte de tota iudicabis? Unum est sine dolore esse, alterum cum voluptate. Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Mihi quidem Antiochum, quem audis, satis belle videris attendere. At negat Epicurus-hoc enim vestrum lumen estquemquam, qui honeste non vivat, iucunde posse vivere. Sed quoniam et advesperascit et mihi ad villam revertendum est, nunc quidem hactenus;

Dicimus aliquem hilare vivere; Neque solum ea communia, verum etiam paria esse dixerunt. Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Illud mihi a te nimium festinanter dictum videtur, sapientis omnis esse

semper beatos; Quod quidem iam fit etiam in Academia. Atqui haec patefactio quasi rerum opertarum, cum quid quidque sit aperitur, definitio est. Qui autem esse poteris, nisi te amor ipse ceperit?

Aufert enim sensus actionemque tollit omnem. Sed haec ab Antiocho, familiari nostro, dicuntur multo melius et fortius, quam a Stasea dicebantur. Vulgo enim dicitur: Iucundi acti labores, nec male Euripidesconcludam, si potero, Latine; Quamquam in hac divisione rem ipsam prorsus probo, elegantiam desidero. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Sic enim censent, oportunitatis esse beate vivere. Num igitur eum postea censes anxio animo aut sollicito fuisse? Aut haec tibi, Torquate, sunt vituperanda aut patrocinium voluptatis repudiandum. Quia nec honesto quic quam honestius nec turpi turpius.

Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur?

Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Itaque hic ipse iam pridem est reiectus; Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum. An tu me de L. Miserum hominem! Si dolor summum malum est, dici aliter non potest. Istam voluptatem perpetuam quis potest praestare sapienti? Quid enim de amicitia statueris utilitatis causa expetenda vides. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Isto modo ne improbos quidem, si essent boni viri.

Audeo dicere, inquit. Quorum altera prosunt, nocent altera. Eadem nunc mea adversum te oratio est. Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. Hominum non spinas vellentium, ut Stoici, nec ossa nudantium, sed eorum, qui grandia ornate vellent, enucleate minora dicere. Quod autem ratione actum est, id

officium appellamus. Quis non odit sordidos, vanos, leves, futtiles? Quis contra in illa aetate pudorem, constantiam, etiamsi sua nihil intersit, non tamen diligat? Haec quo modo conveniant, non sane intellego.

Ut proverbia non nulla veriora sint quam vestra dogmata. Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Non autem hoc: igitur ne illud quidem. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Et quidem, inquit, vehementer errat; In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt.