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Beatus sibi videtur esse moriens. Idem iste, inquam, de voluptate quid sentit? Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Haec quo modo conveniant, non sane intellego. Tu vero, inquam, ducas licet, si sequetur; Non pugnem cum homine, cur tantum habeat in natura boni;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Tollenda est atque extrahenda radicitus. At modo dixeras nihil in istis rebus esse, quod interesset. Ut alios omittam, hunc appello, quem ille unum secutus est. Cave putes quicquam esse verius.

Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Obsecro, inquit, Torquate, haec dicit Epicurus? In schola desinis. Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere. Hoc est non modo cor non habere, sed ne palatum quidem. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Idem adhuc; Quod autem principium officii quaerunt, melius quam Pyrrho; Zenonis est, inquam, hoc Stoici. Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum.

Quid, de quo nulla dissensio est? Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Claudii libidini, qui tum erat summo ne imperio, dederetur. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Sed ad bona praeterita redeamus.

Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Etenim semper illud extra est, quod arte comprehenditur. Idem iste, inquam, de voluptate quid sentit? Dolere malum est: in crucem qui agitur, beatus

esse non potest.

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Apparet statim, quae sint officia, quae actiones. Nulla erit controversia. Et quidem, Cato, hanc totam copiam iam Lucullo nostro notam esse oportebit; Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur. Quod autem satis est, eo quicquid accessit, nimium est; Igitur neque stultorum quisquam beatus neque sapientium non beatus. At cum de plurimis eadem dicit, tum certe de maximis.

Itaque fecimus. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris? Duo Reges: constructio interrete. Quae quidem vel cum periculo est quaerenda vobis; Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Graece donan, Latine voluptatem vocant. Beatus autem esse in maximarum rerum timore nemo potest.

Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. Quod autem ratione actum est, id officium appellamus. Hinc ceteri particulas arripere

conati suam quisque videro voluit afferre sententiam. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio?

Non dolere, inquam, istud quam vim habeat postea videro; Cur post Tarentum ad Archytam? Quid iudicant sensus? Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Sequitur disserendi ratio cognitioque naturae; Atque ab isto capite fluere necesse est omnem rationem bonorum et malorum. Hoc est non modo cor non habere, sed ne palatum quidem. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Cupit enim dcere nihil posse ad beatam vitam deesse sapienti.

Quid est, quod ab ea absolvi et perfici debeat? Nihilne te delectat umquam -video, quicum loquar-, te igitur, Torquate, ipsum per se nihil delectat? Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Quo modo autem philosophus loquitur? Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. Itaque e contrario moderati aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur. Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia.