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Verum audiamus. Collatio igitur ista te nihil iuvat. Quod autem meum munus dicis non equidem recuso, sed te adiungo socium. Tuo vero id quidem, inquam, arbitratu. Qui ita affectus, beatum esse numquam probabis; Quicquid porro animo cernimus, id omne oritur a sensibus;

Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Vide igitur ne non debeas verbis nostris uti, sententiis tuis. Dici enim nihil potest verius. Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris.

Immo vero, inquit, ad beatissime vivendum parum est, ad beate vero satis. An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Inde igitur, inquit, ordiendum est. Quid iudicant sensus? Ita multa dicunt, quae vix intellegam.

Efficiens dici potest. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Illum mallem levares, quo optimum atque humanissimum virum, Cn. Post enim Chrysippum eum non sane est disputatum. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant.

Restinguet citius, si ardentem acceperit. Idem iste, inquam, de voluptate quid sentit? Quam ob rem tandem, inquit, non satisfacit? Qui ita affectus, beatum esse numquam probabis; Itaque vides, quo modo loquantur, nova verba fingunt, deserunt usitata. Vide ne ista sint Manliana vestra aut maiora etiam, si imperes quod facere non possim. Vulgo enim dicitur: Iucundi acti labores, nec male Euripidesconcludam, si potero, Latine; Re mihi non aeque satisfacit, et quidem locis pluribus. Apud imperitos tum illa dicta sunt, aliquid etiam coronae datum;

Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Et hercule-fatendum est enim, quod sentio -mirabilis est apud illos contextus rerum. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus? Quaero igitur, quo modo hae tantae

commendationes a natura profectae subito a sapientia relictae sint. Quodsi ipsam honestatem undique pertectam atque absolutam.

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Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. Quo tandem modo? Quae diligentissime contra Aristonem dicuntur a Chryippo. Non enim, si malum est dolor, carere eo malo satis est ad bene vivendum. Quid, si reviviscant Platonis illi et deinceps qui eorum auditores fuerunt, et tecum ita loquantur? De quibus cupio scire quid sentias. Quo modo autem philosophus loquitur? Sed ille, ut dixi, vitiose. At iam decimum annum in spelunca iacet. Certe nihil nisi quod possit ipsum propter se iure laudari. Quae in controversiam veniunt, de iis, si placet, disseramus. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur?

Quid de Platone aut de Democrito loquar? Eadem nunc mea adversum te oratio est. Itaque his sapiens semper vacabit. Hoc sic expositum dissimile est superiori. Restinguet citius, si ardentem acceperit. Paulum, cum regem Persem captum adduceret, eodem flumine invectio?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nemo nostrum istius generis asotos iucunde putat vivere. An vero, inquit, quisquam potest probare, quod perceptfum, quod. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Ita relinquet duas, de quibus etiam atque etiam consideret. Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus; Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Duo Reges: constructio interrete. At iste non dolendi status non vocatur voluptas. Dicam, inquam, et quidem discendi

causa magis, quam quo te aut Epicurum reprehensum velim.

Cur deinde Metrodori liberos commendas? Quorum sine causa fieri nihil putandum est. Nam si amitti vita beata potest, beata esse non potest. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; Huius, Lyco, oratione locuples, rebus ipsis ielunior. Sed quid sentiat, non videtis.