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Non enim iam stirpis bonum quaeret, sed animalis. Quae autem natura suae primae institutionis oblita est? Nihil enim iam habes, quod ad corpus referas; Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Sed haec quidem liberius ab eo dicuntur et saepius. Haeret in salebra. Sed ego in hoc resisto; Gloriosa ostentatio in constituendo summo bono. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit;

Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere. Duo Reges: constructio interrete. Scio enim esse quosdam, qui quavis lingua philosophari possint; Qui autem esse poteris, nisi te amor ipse ceperit? Progredientibus autem aetatibus sensim tardeve potius quasi nosmet ipsos cognoscimus. Illud mihi a te nimium festinanter dictum videtur, sapientis omnis esse semper beatos;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid est, quod ab ea absolvi et perfici debeat? Nam si quae sunt aliae, falsum est omnis animi voluptates esse e corporis societate. Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Eaedem enim utilitates poterunt eas labefactare atque pervertere. Utrum igitur tibi litteram videor an totas paginas commovere?

Atqui reperies, inquit, in hoc quidem pertinacem; Quo plebiscito decreta a senatu est consuli quaestio Cn. Nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse; Eaedem enim utilitates poterunt eas labefactare atque pervertere. Quis contra in illa aetate pudorem, constantiam, etiamsi sua nihil intersit, non tamen diligat? Bork Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Sed quid sentiat, non videtis.

Sed tu istuc dixti bene Latine, parum plane. Nondum autem explanatum satis, erat, quid maxime natura vellet. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Cuius similitudine perspecta in formarum specie ac

dignitate transitum est ad honestatem dictorum atque factorum. Quis enim potest ea, quae probabilia videantur ei, non probare? Nulla profecto est, quin suam vim retineat a primo ad extremum. Sed quot homines, tot sententiae;

Duo enim genera quae erant, fecit tria. Quo plebiscito decreta a senatu est consuli quaestio Cn. Idem iste, inquam, de voluptate quid sentit? Introduci enim virtus nullo modo potest, nisi omnia, quae leget quaeque reiciet, unam referentur ad summam. Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Bork Unum est sine dolore esse, alterum cum voluptate. Quod autem satis est, eo quicquid accessit, nimium est; Quod autem ratione actum est, id officium appellamus. Nulla profecto est, quin suam vim retineat a primo ad extremum.

Num igitur eum postea censes anxio animo aut sollicito fuisse? His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. Tum Quintus: Est plane, Piso, ut dicis, inquit. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Tu quidem reddes;

Animum autem reliquis rebus ita perfecit, ut corpus; Egone quaeris, inquit, quid sentiam? Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Estne, quaeso, inquam, sitienti in bibendo voluptas? Quam illa ardentis amores excitaret sui! Cur tandem? Utrum igitur percurri omnem Epicuri disciplinam placet an de una voluptate quaeri, de qua omne certamen est?

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Tibi hoc incredibile, quod beatissimum. Qui potest igitur habitare in beata vita summi mali metus? At enim, qua in vita est aliquid mali, ea beata esse non potest. Summus dolor plures dies manere non potest? Unum nescio, quo modo possit, si

luxuriosus sit, finitas cupiditates habere. Illi enim inter se dissentiunt. Quae cum dixisset paulumque institisset, Quid est?

Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum;