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At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? Esse enim quam vellet iniquus iustus poterat inpune. Quacumque enim ingredimur, in aliqua historia vestigium ponimus. Consequentia exquirere, quoad sit id, quod volumus, effectum. Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Istam voluptatem perpetuam quis potest praestare sapienti? Primum quid tu dicis breve? Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Illum mallem levares, quo optimum atque humanissimum virum, Cn.

At ego quem huic anteponam non audeo dicere; Duo Reges: constructio interrete. Sed quid attinet de rebus tam apertis plura requirere? Non risu potius quam oratione eiciendum? Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Apparet statim, quae sint officia, quae actiones. Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Hosne igitur laudas et hanc eorum, inquam, sententiam sequi nos censes oportere?

Aliud igitur esse censet gaudere, aliud non dolere. Sin autem eos non probabat, quid attinuit cum iis, quibuscum re concinebat, verbis discrepare? Sin autem ad animum, falsum est, quod negas animi ullum esse gaudium, quod non

referatur ad corpus. Id enim natura desiderat. Dolere malum est: in crucem qui agitur, beatus esse non potest. Facete M. Bork

An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Nemo igitur esse beatus potest. Negat esse eam, inquit, propter se expetendam. Illa tamen simplicia, vestra versuta. Deinde qui fit, ut ego nesciam, sciant omnes, quicumque Epicurei esse voluerunt? Tu enim ista lenius, hic Stoicorum more nos vexat. Qui ita affectus, beatum esse numquam probabis; Eiuro, inquit adridens, iniquum, hac quidem de re;

An hoc usque quaque, aliter in vita? Praeteritis, inquit, gaudeo. Cum audissem Antiochum, Brute, ut solebam, cum M. Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem.

Immo vero, inquit, ad beatissime vivendum parum est, ad beate vero satis. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Ut aliquid scire se gaudeant? Idemque diviserunt naturam hominis in animum et corpus. Modo etiam paulum ad dexteram de via declinavi, ut ad Pericli sepulcrum accederem. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Claudii libidini, qui tum erat summo ne imperio, dederetur. Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia. At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem;

Mihi enim satis est, ipsis non satis. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Quod autem principium officii quaerunt, melius quam Pyrrho; Minime vero, inquit ille, consentit. Ergo, si semel tristior effectus est, hilara vita amissa est? Post enim Chrysippum eum non sane est disputatum. Quid enim possumus hoc agere divinius?

An nisi populari fama? Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Illis videtur, qui illud non dubitant bonum dicere -; Vitae autem

degendae ratio maxime quidem illis placuit quieta. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Si enim non fuit eorum iudicii, nihilo magis hoc non addito illud est iudicatum-. Dolere malum est: in crucem qui agitur, beatus esse non potest.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quonam modo? Prodest, inquit, mihi eo esse animo. Unum est sine dolore esse, alterum cum voluptate. Sed quid sentiat, non videtis.

Si longus, levis. Isto modo, ne si avia quidem eius nata non esset. Perge porro; Summum enm bonum exposuit vacuitatem doloris; Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Hoc est non dividere, sed frangere. Equidem soleo etiam quod uno Graeci, si aliter non possum, idem pluribus verbis exponere. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt.