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Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Age nunc isti doceant, vel tu potius quis enim ista melius? Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit?

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Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Sit sane ista voluptas. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Haec et tu ita posuisti, et verba vestra sunt. Quam illa ardentis amores excitaret sui! Cur tandem? Cave putes quicquam esse verius.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Eorum enim est haec querela, qui sibi cari

sunt seseque diligunt. Quid ergo hoc loco intellegit honestum? Deinde qui fit, ut ego nesciam, sciant omnes, quicumque Epicurei esse voluerunt? Duo Reges: constructio interrete. Beatus autem esse in maximarum rerum timore nemo potest. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Tamen aberramus a proposito, et, ne longius, prorsus, inquam, Piso, si ista mala sunt, placet. Ita est quoddam commune officium sapientis et insipientis, ex quo efficitur versari in iis, quae media dicamus.

Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Sed ego in hoc resisto; Quando enim Socrates, qui parens philosophiae iure dici potest, quicquam tale fecit? Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Aeque enim contingit omnibus fidibus, ut incontentae sint. Etsi ea quidem, quae adhuc dixisti, quamvis ad aetatem recte isto modo dicerentur. Cuius quidem, quoniam Stoicus fuit, sententia condemnata mihi videtur esse inanitas ista verborum. In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret. Ego vero isti, inquam, permitto.

Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Bonum integritas corporis: misera debilitas. Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit; Ita relinquet duas, de quibus etiam atque etiam consideret. Sed quia studebat laudi et dignitati, multum in virtute processerat. Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Eodem modo is enim tibi nemo dabit, quod, expetendum sit, id esse laudabile. Ego vero isti, inquam, permitto. Sed haec quidem liberius ab eo dicuntur et saepius. Sic enim censent, oportunitatis esse beate vivere. Quod ea non occurrentia fingunt, vincunt Aristonem; Sed residamus, inquit, si placet. Sed quanta sit alias, nunc tantum possitne esse tanta.

An quod ita callida est, ut optime possit architectari voluptates? Solum praeterea formosum,

solum liberum, solum civem, stultost; Sic enim censent, oportunitatis esse beate vivere. Hunc vos beatum; Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Et summatim quidem haec erant de corpore animoque dicenda, quibus quasi informatum est quid hominis natura postulet. Sint ista Graecorum; Quod autem principium officii quaerunt, melius quam Pyrrho; Sed quia studebat laudi et dignitati, multum in virtute processerat. Sed quae tandem ista ratio est?

Si enim, ut mihi quidem videtur, non explet bona naturae voluptas, iure praetermissa est; Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Non est igitur summum malum dolor. Quis, quaeso, illum negat et bonum virum et comem et humanum fuisse? Minime vero, inquit ille, consentit. At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? Causa autem fuit huc veniendi ut quosdam hinc libros promerem. Ait enim se, si uratur, Quam hoc suave! dicturum. Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat.

Res enim se praeclare habebat, et quidem in utraque parte. Bonum negas esse divitias, praepostum esse dicis? Tum Quintus: Est plane, Piso, ut dicis, inquit. Tamen a proposito, inquam, aberramus. Numquam facies. Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Theophrasti igitur, inquit, tibi liber ille placet de beata vita?

Nondum autem explanatum satis, erat, quid maxime natura vellet. Non modo carum sibi quemque, verum etiam vehementer carum esse? Non est ista, inquam, Piso, magna dissensio. At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Et homini, qui ceteris animantibus plurimum praestat, praecipue a natura nihil datum esse dicemus?

Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; Fortitudinis quaedam praecepta sunt ac paene leges, quae effeminari virum vetant in

dolore. Ergo hoc quidem apparet, nos ad agendum esse natos. Si enim ad populum me vocas, eum. Equidem e Cn. Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera. Sed quanta sit alias, nunc tantum possitne esse tanta. Serpere anguiculos, nare anaticulas, evolare merulas, cornibus uti videmus boves, nepas aculeis. Quicquid porro animo cernimus, id omne oritur a sensibus; Tu vero, inquam, ducas licet, si sequetur;