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Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Quae sequuntur igitur? Cuius similitudine perspecta in formarum specie ac dignitate transitum est ad honestatem dictorum atque factorum. Respondeat totidem verbis. Sed ea mala virtuti magnitudine obruebantur. At iste non dolendi status non vocatur voluptas. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. An vero, inquit, quisquam potest probare, quod perceptfum, quod. Sed quod proximum fuit non vidit. Videmus in quodam volucrium genere non nulla indicia pietatis, cognitionem, memoriam, in multis etiam desideria videmus. Quae similitudo in genere etiam humano apparet. Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex. Quid est, quod ab ea absolvi et perfici debeat? Duo Reges: constructio interrete. Qui est in parvis malis. Sed utrum hortandus es nobis, Luci, inquit,

an etiam tua sponte propensus es? Recte, inquit, intellegis.

Ita enim vivunt quidam, ut eorum vita refellatur oratio. Nihil opus est exemplis hoc facere longius. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Si mala non sunt, iacet omnis ratio Peripateticorum.

Idemne potest esse dies saepius, qui semel fuit? Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Vitae autem degendae ratio maxime quidem illis placuit quieta. Quae sequuntur igitur? Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Summus dolor plures dies manere non potest?

De hominibus dici non necesse est. Sin aliud quid voles, postea. Sed ego in hoc resisto; Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc?

Quare obscurentur etiam haec, quae secundum naturam esse dicimus, in vita beata; An vero, inquit, quisquam potest probare, quod perceptfum, quod. Quod ea non occurrentia fingunt, vincunt Aristonem; Quid de Platone aut de Democrito loquar? Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Restinguet citius, si ardentem acceperit. Satisne vobis videor pro meo iure in vestris auribus commentatus?

Itaque contra est, ac dicitis; Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris. Verum audiamus. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico? Miserum hominem! Si dolor summum malum est, dici aliter non potest. Deinde qui fit, ut ego nesciam, sciant omnes, quicumque Epicurei esse voluerunt?

Ut id aliis narrare gestiant? Si enim ita est, vide ne facinus facias, cum mori suadeas. Hoc sic expositum dissimile est superiori. Nosti, credo, illud: Nemo pius est, qui pietatem-; Ut placet, inquit, etsi enim

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Sic enim censent, oportunitatis esse beate vivere. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Sed quid sentiat, non videtis. Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. Videamus animi partes, quarum est conspectus illustrior; Maximas vero virtutes iacere omnis necesse est voluptate dominante. Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia. Illa videamus, quae a te de amicitia dicta sunt. Inde sermone vario sex illa a Dipylo stadia confecimus.