indeed, we
often have to seek for a Latin word equivalent to, and exactly equipollent
to a Greek one; but here we had nothing to seek for: for no word can be
found which will more exactly express in Latin what {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~} does in Greek,
than _voluptas_. Now every man in the world who understands Latin,
comprehends under this word two things,--joy in the mind, and an agreeable
emotion of pleasantness in the body. For when the man in Trabea(26) calls
an excessive pleasure of the mind joy, (_laetitia_,) he says much the same
as the other character in Caecilius's play, who says that he is joyful with
every sort of joy.

However, there is this difference, that pleasure is also spoken of as
affecting the mind; which is wrong, as the Stoics think, who define it
thus: "An elation of the mind without reason, when the mind has an idea
that it is enjoying some great good." But the words _laetitia_ (gladness),
and _gaudium_ (joy), do not properly apply to the body. But the word
_voluptas_ (pleasure) is applied to the body by the usage of all people
who speak Latin, whenever that pleasantness is felt which moves any one of
the senses. Now transfer this pleasantness, if you please, to the mind;
for the verb _juvo_ (to please) is applied both to body and mind, and the
word _jucundus_ is derived from it; provided you understand that between
the man who says,

I am transported with gladness now
That I am scarce myself....

and him who says,

Now then at length my mind's on fire, ...

one of whom is beside himself with joy, and the other is being tormented
with anguish, there is this intermediate person, whose language is,

Although this our acquaintance is so new,

who feels neither gladness nor anguish. And, in the same manner, between
the man who is in the enjoyment of the pleasures of the body, which he has
been wishing for, and him who is being tormented with extreme anguish,
there is a third man, who is free alike from pleasure and from pain.

V. Do I not, then, seem to you sufficiently to understand the meaning of
words, or must I at this time of life be taught how to speak Greek, and
even Latin? And yet I would have you consider, whether if I, who, as I
think, understand Greek very fairly, do still not understand what Epicurus
means, it it may not be