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Hoc est non modo cor non habere, sed ne palatum quidem. Vadem te ad mortem tyranno dabis pro amico, ut Pythagoreus ille Siculo fecit tyranno? Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Quasi ego id curem, quid ille aiat aut neget. Dolere malum est: in crucem qui agitur, beatus esse non potest.

Apparet statim, quae sint officia, quae actiones. Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex.

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Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Ut scias me intellegere, primum idem esse dico voluptatem, quod ille don. Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Et quidem, inquit, vehementer errat; Stulti autem malorum memoria torquentur, sapientes bona praeterita grata recordatione renovata delectant. Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. Scrupulum, inquam, abeunti; Terram, mihi crede, ea lanx et maria deprimet. Verum hoc loco sumo verbis his eandem certe vim voluptatis Epicurum nosse quam ceteros. Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter.

Qui enim existimabit posse se miserum esse beatus non erit. Ego vero isti, inquam, permitto. Scrupulum, inquam, abeunti; Bona autem corporis huic sunt, quod posterius posui, similiora. Progredientibus autem aetatibus sensim tardeve potius quasi nosmet ipsos cognoscimus. Dolere malum est: in crucem qui agitur, beatus esse non potest. Compensabatur, inquit, cum summis

doloribus laetitia. Facile est hoc cernere in primis puerorum aetatulis.

Ut pulsi recurrant? Quorum sine causa fieri nihil putandum est. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Bork Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen; Graece donan, Latine voluptatem vocant. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit.

Eaedem res maneant alio modo. Suam denique cuique naturam esse ad vivendum ducem. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Bonum negas esse divitias, praepostum esse dicis? Tenesne igitur, inquam, Hieronymus Rhodius quid dicat esse summum bonum, quo putet omnia referri oportere?

Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Hic, qui utrumque probat, ambobus debuit uti, sicut facit re, neque tamen dividit verbis. Non semper, inquam; Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Quod si ita sit, cur opera philosophiae sit danda nescio. Sin dicit obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus;

An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Duae sunt enim res quoque, ne tu verba solum putes. Ampulla enim sit necne sit, quis non iure optimo irrideatur, si laboret? Minime vero, inquit ille, consentit. Bork

Sin eam, quam Hieronymus, ne fecisset idem, ut voluptatem illam Aristippi in prima commendatione poneret. Quod ea non occurrentia fingunt, vincunt Aristonem; Istic sum, inquit. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; Quid igitur dubitamus in tota eius natura quaerere quid

sit effectum? Ergo, inquit, tibi Q. Sic enim maiores nostri labores non fugiendos tristissimo tamen verbo aerumnas etiam in deo nominaverunt. Nos cum te, M.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Estne, quaeso, inquam, sitienti in bibendo voluptas? Nemo nostrum istius generis asotos iucunde putat vivere. Duo Reges: constructio interrete. Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est.