ably did not occur to Lucretius and Vergil to ask whether this new
philosophy encouraged a higher or a lower ethical standard. Cicero, as
statesman, does; but the question had doubtless come to him first out of
the literature of the Academy which he was wont to read. Despite their
creed, Lucretius and Vergil are indeed Rome's foremost apostles of
Righteousness; and if anyone had pressed home the charge of possible
moral weakness in their system they might well have pointed to the
exemplary life of Epicurus and many of his followers. To the Romans this
philosophy brought a creed of wide sympathies with none of the "lust
for sensation" that accompanied its return in the days of Rousseau and
"Werther." Had not the old Roman stock, sound in marrow and clear of
eye, been shattered by wars and thinned out by emigration, only to be
displaced by a more nervous and impulsive people that had come in by
the slave trade, Roman civilization would hardly have suffered from the
application of the doctrines of Epicurus.

Whether or not Vergil remained an Epicurean to the end, we must, to be
fair, give credit to that philosophy for much that is most poetical in
his later work,--a romantic charm in the treatment of nature, a deep
comprehension of man's temper, a broader sympathy with humanity and a
clearer understanding of the difference between social virtue and mere
ritualistic correctness than was to be expected of a Roman at this time.

It is, however, very probable that Vergil remained on the whole faithful
to this creed[3] to the very end. He was forty years of age and only
eleven years from his death when he published the _Georgics_, which are
permeated with the Epicurean view of nature; and the restatement of this
creed in the first book of the _Aeneid_ ought to warn us that his faith
in it did not die.

[Footnote 3: This is, of course, not the view of Sellar, Conington,
Glover, and Norden,--to mention but a few of those who hold that Vergil
became a Stoic. See chapter XV for a development of this view.]

X

RECUBANS SUB TEGMINE FAGI

The visitor to Arcadia should perhaps be urged to leave his microscope at
home. Happiest, at any rate, is the reader of Vergil's pastorals who can
take an unannotated pocket edition to his vacation retreat, forgetting
what every inquisitive Donatus has conjectured about the possible
hidden meanings that lie in them. But the biographer may not share that
pleasure. The _Eclogues_ were so