The Epicureans arise. They place their hopes in sensual enjoyment. They despair of truth. But the world will not be abandoned to despair. The Stoics rebuke the impiety which is blended with sensualism, and place their hopes on virtue. But it is unattainable virtue, while their God is not a moral governor, but subject to necessity. Thus did those old giants grope about, for they did not know the God who was revealed unto Abraham, and Moses, and David, and Isaiah. They solved nothing, since they did not _know_, even if they speculated on, the _Great First Cause_. And yet, with all their errors, they were the greatest benefactors of the ancient world. They gave dignity to intellectual inquiries, while they set, by their lives, examples of a pure morality--not the morality of the gospel, but the severest virtue practiced by the old guides of mankind. [Sidenote: Philosophy among the Romans.] The Romans added absolutely nothing to the philosophy of the Greeks. Nor were they much interested in any speculative inquiries. It was only the ethical views of the old sages which had attraction or force to them. They were too material to love pure subjective inquiries. They had conquered the land; they disdained the empire of the air. [Sidenote: Followers of the Greeks.] There were, doubtless, students of the Greek philosophy among the Romans, perhaps as early as Cato the Censor. But there were only two persons of note who wrote philosophy, till the time of Cicero, Aurafanius and Rubinus, and these were Epicureans. [Sidenote: Cicero.] Cicero was the first to systematize the philosophy which contributed so greatly to his intellectual culture. But even he added nothing. He was only a commentator and expositor. Nor did he seek to found a system or a school, but merely to influence and instruct men of his own rank. He regarded those subjects, which had the greatest attraction for the Grecian schools, to be beyond the power of human cognition, and, therefore, looked upon the practical as the proper domain of human inquiry. Yet he held logic in great esteem, as furnishing rules for methodical investigation. He adopted the doctrine of Socrates as to the pursuit of moral good. He regarded the duties which grow out of the relations of human society preferable to the obligations of pursuing scientific researches. Although a great admirer of Plato and Aristotle, he regarded patriotic calls of duty as paramount to any study of science or philosophy, which he thought was involved in doubt. He had a great contempt for knowledge which could neither lead to the clear apprehension of certitude, nor to practical applications. He thought it impossible to arrive at a knowledge of God, or the nature of the soul, or the origin of the world. And he thus was led to look upon the sensible and the present as of more importance than inconclusive inductions, or deductions from a truth not satisfactorily established. [Sidenote: His eclecticism.]