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Sed tempus est, si videtur, et recta quidem ad me. Sit enim idem caecus, debilis. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Animi enim quoque dolores percipiet omnibus partibus maiores quam corporis. Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex. Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Quid ergo hoc loco intellegit honestum? Quid, si etiam iucunda memoria est praeteritorum malorum? Tum Lucius: Mihi vero ista valde probata sunt, quod item fratri puto. Bonum incolumis acies: misera caecitas.

De quibus cupio scire quid sentias. Quantum Aristoxeni ingenium consumptum videmus in musicis? Quis negat? Quae contraria sunt his, malane? Stuprata per vim Lucretia a regis filio testata civis se ipsa interemit. Vitae autem degendae ratio maxime quidem illis placuit quieta. Quid loquor de nobis, qui ad laudem et ad decus nati, suscepti, instituti sumus? Neque solum ea communia, verum etiam paria esse dixerunt. Qui autem diffidet perpetuitati bonorum suorum, timeat necesse est, ne aliquando amissis illis sit miser.

Miserum hominem! Si dolor summum malum est, dici aliter non potest. Qua ex cognitione facilior facta est investigatio rerum

occultissimarum. Videsne ut, quibus summa est in voluptate, perspicuum sit quid iis faciendum sit aut non faciendum? Eadem nunc mea adversum te oratio est. Satis est ad hoc responsum. Quis est tam dissimile homini. Quamquam te quidem video minime esse deterritum. Cur id non ita fit? Aliter homines, aliter philosophos loqui putas oportere?

Quantum Aristoxeni ingenium consumptum videmus in musicis? At cum de plurimis eadem dicit, tum certe de maximis. Et nemo nimium beatus est; Aliud igitur esse censet gaudere, aliud non dolere. Non est igitur voluptas bonum. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Res enim fortasse verae, certe graves, non ita tractantur, ut debent, sed aliquanto minutius. Summum enm bonum exposuit vacuitatem doloris;

Quae cum magnifice primo dici viderentur, considerata minus probabantur. Et homini, qui ceteris animantibus plurimum praestat, praecipue a natura nihil datum esse dicemus? Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Huius, Lyco, oratione locuples, rebus ipsis ielunior. Huius ego nunc auctoritatem sequens idem faciam. Graccho, eius fere, aequal? Eorum enim omnium multa praetermittentium, dum eligant aliquid, quod sequantur, quasi curta sententia; Cum id quoque, ut cupiebat, audivisset, evelli iussit eam, qua erat transfixus, hastam.

Proclivi currit oratio. Et si turpitudinem fugimus in statu et motu corporis, quid est cur pulchritudinem non sequamur? Si quicquam extra virtutem habeatur in bonis. Haec igitur Epicuri non probo, inquam. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Quae cum dixisset paulumque institisset, Quid est? Sed quid minus probandum quam esse aliquem beatum nec satis beatum?

Teneo, inquit, finem illi videri nihil dolere. Si verbum

sequimur, primum longius verbum praepositum quam bonum. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Atqui reperies, inquit, in hoc quidem pertinacem; Profectus in exilium Tubulus statim nec respondere ausus;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. At iam decimum annum in spelunca iacet. At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Quippe: habes enim a rhetoribus; Duo Reges: constructio interrete.

Eadem nunc mea adversum te oratio est. Quam tu ponis in verbis, ego positam in re putabam. Beatus sibi videtur esse moriens. Simus igitur contenti his. Nec mihi illud dixeris: Haec enim ipsa mihi sunt voluptati, et erant illa Torquatis. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Quam tu ponis in verbis, ego positam in re putabam. Conferam tecum, quam cuique verso rem subicias;

Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Itaque hoc frequenter dici solet a vobis, non intellegere nos, quam dicat Epicurus voluptatem. Quia, si mala sunt, is, qui erit in iis, beatus non erit. Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam. Quid ergo attinet gloriose loqui, nisi constanter loquare? Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit. Nemo nostrum istius generis asotos iucunde putat vivere. Bonum negas esse divitias, praepostum esse dicis?