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Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Omnia contraria, quos etiam insanos esse vultis. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos. Quae autem natura suae primae institutionis oblita est? Non igitur bene.

Dolere malum est: in crucem qui agitur, beatus esse non potest. Sed fac ista esse non inportuna; Quonam, inquit, modo? Consequens enim est et post oritur, ut dixi. Nihil opus est exemplis hoc facere longius. Vestri haec verecundius, illi fortasse constantius.

Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. Itaque in rebus minime obscuris non multus est apud eos disserendi labor. At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? Si autem id non concedatur, non continuo vita beata tollitur. Qua tu etiam inprudens utebare non numquam. Claudii libidini, qui tum erat summo ne imperio, dederetur. Quare attendo te studiose et, quaecumque rebus iis, de quibus hic sermo est, nomina inponis, memoriae mando; Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Dolere malum est: in crucem qui agitur, beatus esse non potest. Bork

Et si in ipsa gubernatione neglegentia est navis eversa, maius est peccatum in auro quam in palea. Sin autem est in ea, quod quidam volunt, nihil impedit hanc nostram comprehensionem summi boni. Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum? Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Polycratem Samium felicem appellabant.

Neque enim civitas in seditione beata esse potest nec in discordia

dominorum domus; Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret?

Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Quae quidem sapientes sequuntur duce natura tamquam videntes;

At ille pellit, qui permulcet sensum voluptate. Sapiens autem semper beatus est et est aliquando in dolore; De quibus cupio scire quid sentias. Inde sermone vario sex illa a Dipylo stadia confecimus. Indicant pueri, in quibus ut in speculis natura cernitur. Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Ut proverbia non nulla veriora sint quam vestra dogmata. Quo modo autem philosophus loquitur? Theophrasti igitur, inquit, tibi liber ille placet de beata vita? Itaque haec cum illis est dissensio, cum Peripateticis nulla sane. Ergo hoc quidem apparet, nos ad agendum esse natos.

Sed haec quidem liberius ab eo dicuntur et saepius. Quae iam oratio non a philosopho aliquo, sed a censore opprimenda est. Illud mihi a te nimium festinanter dictum videtur, sapientis omnis esse semper beatos; Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. Summum enm bonum exposuit vacuitatem doloris; Si enim non fuit eorum iudicii, nihilo magis hoc non addito illud est iudicatum-.

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Aliter homines, aliter philosophos loqui putas oportere? Res enim se praeclare habebat, et quidem in utraque parte. Quodsi ipsam

honestatem undique pertectam atque absolutam. Sed ea mala virtuti magnitudine obruebantur. Istic sum, inquit. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Pauca mutat vel plura sane; Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Quod cum dixissent, ille contra. Quia nec honesto quic quam honestius nec turpi turpius. In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret. Duo Reges: constructio interrete. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest.