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Sed ille, ut dixi, vitiose. Quid de Pythagora? An vero, inquit, quisquam potest probare, quod perceptfum, quod. At certe gravius. In schola desinis. Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit.

Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis. Cur deinde Metrodori liberos commendas? Quae quidem vel cum periculo est quaerenda vobis; Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Quae cum essent dicta, discessimus.

An dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? Et quidem, inquit, vehementer errat; Quippe: habes enim a rhetoribus; Duarum enim vitarum nobis erunt instituta capienda. De malis autem et bonis ab iis animalibus, quae nondum depravata sint, ait optime iudicari. Atque his de rebus et splendida est eorum et illustris oratio. Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. Quamvis enim depravatae non sint, pravae tamen esse possunt. Quo studio Aristophanem putamus aetatem in litteris duxisse? Oculorum, inquit Plato, est in nobis sensus acerrimus, quibus sapientiam non cernimus. Idem iste, inquam, de voluptate quid sentit? Ex ea difficultate illae fallaciloquae, ut ait Accius, malitiae natae sunt.

Quod si ita est, sequitur id ipsum, quod te velle video, omnes semper beatos esse sapientes. Hoc est non modo cor

non habere, sed ne palatum quidem.

Ergo id est convenienter naturae vivere, a natura discedere. Non est enim vitium in oratione solum, sed etiam in moribus. Quem quidem vos, cum improbis poenam proponitis, inpetibilem facitis, cum sapientem semper boni plus habere vultis, tolerabilem. Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Duo enim genera quae erant, fecit tria. Nemo nostrum istius generis asotos iucunde putat vivere. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Bonum patria: miserum exilium. Quid enim ab antiquis ex eo genere, quod ad disserendum valet, praetermissum est? An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat?

Etiam beatissimum? Contineo me ab exemplis. Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. Sed quid sentiat, non videtis. De quibus cupio scire quid sentias. Nulla erit controversia. Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit;

Si verbum sequimur, primum longius verbum praepositum quam bonum. At modo dixeras nihil in istis rebus esse, quod interesset. Quid enim tanto opus est instrumento in optimis artibus comparandis? Ita relinquet duas, de quibus etiam atque etiam consideret. Sic enim censent, oportunitatis esse beate vivere. Quid enim possumus hoc agere divinius?

Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Nondum autem explanatum satis, erat, quid maxime natura vellet. Quae iam oratio non a philosopho aliquo, sed a censore opprimenda est.

Si de re disceptari oportet, nulla mihi tecum, Cato, potest esse dissensio. Quid enim tanto opus est instrumento in optimis artibus comparandis? Quid me istud rogas? Restinguet citius, si ardentem acceperit. At coluit ipse amicitias. Cum sciret confestim esse moriendum eamque mortem ardentiore

studio peteret, quam Epicurus voluptatem petendam putat. Videsne quam sit magna dissensio? Minime vero istorum quidem, inquit.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut aliquid scire se gaudeant? Quamquam te quidem video minime esse deterritum. Audeo dicere, inquit. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Duo Reges: constructio interrete. Hoc est non dividere, sed frangere. Inde sermone vario sex illa a Dipylo stadia confecimus. An quod ita callida est, ut optime possit architectari voluptates? Aliter homines, aliter philosophos loqui putas oportere? Istam voluptatem, inquit, Epicurus ignorat?