EPICU'RUS AND ZE'NO.

What is known as the Epicure'an school of philosophy was founded by Epicurus, a native of Samos, born in 342, who went to Athens in early youth, and, at the age of thirty, established himself as a philosophical teacher. He met with great success. He did not believe in the soul's immortality, and taught the pursuit of mental pleasure and happiness as the highest good. While his learning was not great, he was a man of unsullied morality, respected and loved by his followers to a wonderful degree. Although he wrote books in advocacy of piety, and the reverence due to the gods on account of the excellence of their nature, he maintained that they had no concern in human affairs. Hence the Roman poet LUCRETIUS, who lived when the old belief in the gods and goddesses of the heathen world had nearly faded away, attributes to the teachings of Epicurus the triumph of philosophy over superstition.

On earth in bondage base existence lay,
Bent down by Superstition's iron sway.
She from the heavens disclosed her monstrous head,
And dark with grisly aspect, scowling dread,
Hung o'er the sons of men; but toward the skies
A man of Greece dared lift his mortal eyes,
And first resisting stood. Not him the fame
Of deities, the lightning's forky flame,
Or muttering murmurs of the threat'ning sky
Repressed; but roused his soul's great energy
To break the bars that interposing lay,
And through the gates of nature burst his way.

That vivid force of soul a passage found;
The flaming walls that close the world around
He far o'erleaped; his spirit soared on high
Through the vast whole, the one infinity.
Victor, he brought the tidings from the skies
What things in nature may, or may not, rise;
What stated laws a power finite assign,
And still with bounds impassable confine.
Thus trod beneath our feet the phantom lies;
We mount o'er Superstition to the skies.
—Trans. By ELTON.

The school of the Stoics was founded by Zeno, a native of Cyprus, who went to Athens about 299 B.C., and opened a school in the Poi'ki-le Sto'a, or painted porch, whence the name of his sect arose. As is well known, the chief tenets of the Stoics were temperance and self-denial, which Zeno himself practiced by living on uncooked food, wearing very thin garments in winter, and refusing the comforts of life generally. To the Stoics pleasure was irrational, and pain a visitation to be borne with ease. Both Stoicism and Epicureanism flourished among the Romans. The teachings of Epictetus, the Roman Stoic philosopher, are summed up in the formula, "Bear and forbear;" and he is said to have observed that "Man is but a pilot; observe the star, hold the rudder, and be not distracted on thy way." Both these schools of philosophy, however, passed into skepticism. Epicureanism became a material fatalism and a search for pleasure; while Stoicism ended in spiritual fatalism. But when the Gospel awakened the human heart to life, it was the Greek mind which gave mankind a Christian theology.

IV. HISTORY

XENOPHON.

The most distinguished Greek historian of this period was Xenophon, of whom we have already seen something as the leader of the famous "Retreat of the Ten Thousand," and as the author of a delightful and instructive account of that achievement. He was born in Athens about 443 B.C., and at an early age became the pupil of Socrates, to whose principles he strictly adhered through life, in practice as well as in theory. Seemingly on account of his philosophical views he was banished by the Athenians, before his return from the expedition into Asia; but the Spartans, with whom he fought against Athens at Coronea, gave him an estate at Scil'lus, in Elis, and here he lived, engaging in literary pursuits, that were diversified by domestic enjoyments and active field-sports. He died either at Scillus or at Corinth—to which latter place some authorities think he removed in the later years of his life—in the ninetieth year of his age.

Among the works of Xenophon is the Anab'asis, considered his best, descriptive of the advance into Persia and the masterly retreat; the Hellen'ica, a history of Greece, in seven books, from the time of Thucydides to the battle of Mantine'a, in 362 B.C.; the Cyropoedi'a, a political romance, based on the history of Cyrus the Great; a treatise on the horse, and the duties of a cavalry commander; a treatise on hunting; a picture of an Athenian banquet, and of the amusement and conversation with which it was diversified; and, the most pleasing of all, the Memorabil'ia, devoted to the defence of the life and principles of Socrates. Concerning the remarkable miscellany of Xenophon, MR. MITCHELL says: "The writer who has thrown equal interest into an account of a retreating army and the description of a scene of coursing; who has described with the same fidelity a common groom and a perfect pattern of conjugal faithfulness—such a man had seen life under aspects which taught him to know that there were things of infinitely more importance than the turn of a phrase, the music of a cadence, and the other niceties which are wanted by a luxurious and opulent metropolis. The virtuous feelings that were necessary in a mind constituted as his was, took into their comprehensive bosom the welfare of the world."

Although the genius of Xenophon was not of the highest order, his writings have afforded, to all succeeding ages, one of the best models of purity, simplicity, and harmony of language: By some of his contemporaries he has been styled "The Attic Muse;" by others, "The Athenian Bee;" while his manners and personal appearance have been described by Diog'enes Laer'tius, in his Lives of the Philosophers, in the following brief but comprehensive sentence: "Modest in deportment, and beautiful in person to a remarkable degree."