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Sin laboramus, quis est, qui alienae modum statuat industriae? Illa videamus, quae a te de amicitia dicta sunt. Tu vero, inquam, ducas licet, si sequetur; Nos paucis ad haec additis finem faciamus aliquando; At iam decimum annum in spelunca iacet. Mene ergo et Triarium dignos existimas, apud quos turpiter loquare? Bork Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio?

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Non quam nostram quidem, inquit Pomponius iocans; Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Duo Reges: constructio interrete. Apparet statim, quae sint officia, quae actiones. Ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris?

Quis contra in illa aetate pudorem, constantiam, etiamsi sua nihil intersit, non tamen diligat? Sed plane dicit quod intellegit. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Non risu potius

quam oratione eiciendum? An obliviscimur, quantopere in audiendo in legendoque moveamur, cum pie, cum amice, cum magno animo aliquid factum cognoscimus? Non laboro, inquit, de nomine. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum.

Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Ne vitationem quidem doloris ipsam per se quisquam in rebus expetendis putavit, nisi etiam evitare posset. Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Quia, si mala sunt, is, qui erit in iis, beatus non erit. An haec ab eo non dicuntur? Satis est ad hoc responsum. Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant.

Ergo illi intellegunt quid Epicurus dicat, ego non intellego?

Quid enim possumus hoc agere divinius? Nunc vides, quid faciat. Quod quidem iam fit etiam in Academia. Quia dolori non voluptas contraria est, sed doloris privatio. Scio enim esse quosdam, qui quavis lingua philosophari possint; Nam si quae sunt aliae, falsum est omnis animi voluptates esse e corporis societate. Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Quia nec honesto quic quam honestius nec turpi turpius.

Collatio igitur ista te nihil iuvat. Atque ita re simpliciter primo collocata reliqua subtilius persequentes corporis bona facilem quandam rationem habere censebant; Illud non continuo, ut aeque incontentae. Gerendus est mos, modo recte sentiat.

Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare; Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur?

Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Recte, inquit, intellegis. Omnis enim est natura diligens sui. Tecum optime, deinde etiam cum mediocri amico. Partim cursu et peragratione laetantur, congregatione aliae coetum quodam modo civitatis imitantur;

Hic ambiguo ludimur. Ergo adhuc, quantum

equidem intellego, causa non videtur fuisse mutandi nominis. Collatio igitur ista te nihil iuvat. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Non quam nostram quidem, inquit Pomponius iocans; Itaque haec cum illis est dissensio, cum Peripateticis nulla sane. Dolere malum est: in crucem qui agitur, beatus esse non potest.