Et homini, qui ceteris animantibus plurimum praestat, praecipue a natura nihil datum esse dicemus? Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Egone non intellego, quid sit don Graece, Latine voluptas?

Istam voluptatem perpetuam quis potest praestare sapienti? Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Facile est hoc cernere in primis puerorum aetatulis. Tu enim ista lenius, hic Stoicorum more nos vexat. Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis; An potest, inquit ille, quicquam esse suavius quam nihil dolere?

Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. Quis istud possit, inquit, negare? Idemque diviserunt naturam hominis in animum et corpus. Ita multo sanguine profuso in laetitia et in victoria est mortuus. Quo modo autem optimum, si bonum praeterea nullum est?

Si longus, levis. At ille pellit, qui permulcet sensum voluptate. Isto modo, ne si avia quidem eius nata non esset. Cum id quoque, ut cupiebat, audivisset, evelli iussit eam, qua erat transfixus, hastam.

Omnium enim rerum principia parva sunt, sed suis progressionibus usa augentur nec sine causa; Nullum inveniri verbum potest quod magis idem declaret Latine, quod Graece, quam declarat voluptas. Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos. Ita prorsus, inquam; Summus dolor plures dies manere non potest? Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Beatus sibi videtur esse moriens. Nulla profecto est, quin suam vim retineat a primo ad extremum.

Dat enim intervalla et relaxat. Claudii libidini, qui tum erat summo ne imperio, dederetur. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Huic mori optimum esse propter desperationem sapientiae, illi propter

spem vivere. Si qua in iis corrigere voluit, deteriora fecit. Ita enim vivunt quidam, ut eorum vita refellatur oratio. An potest cupiditas finiri? At Zeno eum non beatum modo, sed etiam divitem dicere ausus est. Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis. Quis, quaeso, illum negat et bonum virum et comem et humanum fuisse?

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Conclusum est enim contra Cyrenaicos satis acute, nihil ad Epicurum. Tantum dico, magis fuisse vestrum agere Epicuri diem natalem, quam illius testamento cavere ut ageretur. Iis igitur est difficilius satis facere, qui se Latina scripta dicunt contemnere. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Sed ego in hoc resisto; In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret. Aperiendum est igitur, quid sit voluptas; Et harum quidem rerum facilis est et expedita distinctio.

Nondum autem explanatum satis, erat, quid maxime natura vellet. Qui ita affectus, beatum esse numquam probabis; Estne, quaeso, inquam, sitienti in bibendo voluptas? Summum a vobis bonum voluptas dicitur. Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Expressa vero in iis aetatibus, quae iam confirmatae

sunt.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Bork Si quae forte-possumus. Duo Reges: constructio interrete. Addidisti ad extremum etiam indoctum fuisse. Nunc haec primum fortasse audientis servire debemus. Ita cum ea volunt retinere, quae superiori sententiae conveniunt, in Aristonem incidunt; Quod quidem iam fit etiam in Academia. Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt;

Haec quo modo conveniant, non sane intellego. Graecis hoc modicum est: Leonidas, Epaminondas, tres aliqui aut quattuor; Quia nec honesto quic quam honestius nec turpi turpius. Egone quaeris, inquit, quid sentiam? Est enim effectrix multarum et magnarum voluptatum.