etween the infinite
worlds, where they passed a life undisturbed by aught, and enjoyed a
happiness which does not admit of augmentation. These inactive gods play
a strange part in the system of Epicurus; and it is asserted by many
that these extraordinary conceptions of Deity were put forward by the
philosopher to screen him from the consequences attaching to a charge of
Atheism. Dr. Heinrich Ritter, who does not seem very friendly disposed
towards Epicurus, or his philosophy, repudiates this notion, and argues
Epicurus was not in truth an Atheist, and alleges that it was a mere
pretence on his part; and that from his very theory of knowledge the
existence of gods could be deduced. This has been much litigated, (vide
Electric Review for 1806, p. 606.) It is quite evident that Epicurus
neither regarded "the gods" in the capacity of Creators, controllers, or
rulers, so that his Theism (if it be Theism) twas not of a very
superstitious character. The God who neither created man, nor exercised
any influence whatever over his actions or thinkings, could have but
little to do with man at all.

If we attempt to review the whole of the teachings of Epicurus, we and
they are defective and imperfect in many respects, and necessarily so.
We say necessarily so, because the imperfect science of the day limited
the array of facts presented to the philosopher, and narrowed the base
upon which he was to erect his system. We must expect, therefore, to
find the structure weak in many points, because it was too large for
the foundation; but we are not, therefore, to pass it on one side, and
without further notice; it should rather be our task to lay good, wide,
and sure foundations, On which to build up a system, and develope a
method, really having, for its end, the happiness of mankind. We live
2000 years later than the Athenian philosopher.--In those 2000 years
many facts have been dragged out of "the circle of the unknown and
unused." Astronomy, geology, physiology, psychology--all except theology
are belter understood. Men pretend they are searching after happiness,
and where do they try to find it? Not here amongst the known, but in the
possible hereafter amongst the unknowable. How do they try to find it?
Not by the aid of the known, not by the light of facts, gathered in
years of toil, and sanctified by the blood of some of the noblest
of truth's noble martyrs; no--but in the darkness of the unknown and
unknowable; in the next wor