[82] Cf. MARTINEAU: “Types of Ethical Theory”: _Plato_, p. 97, vol. i.—“For the soul in its own essence, and for great and good souls among mankind, Plato certainly had the deepest reverence; but he had no share in the religious sentiment of democracy which dignifies man _as man_, and regards with indifference the highest personal qualities in comparison with the essential attributes of common humanity.—He rated so high the difficulty of attaining genuine insight and goodness that he thought it much if they could be realized even in a few; and had no hope that the mass of men, overborne by the pressure of material necessity and unchastened desires, could be brought, under the actual conditions of this world, to more than the mere beginnings of wisdom.” [83] ARISTOTLE: _Ethics_, i. cap. 3. Cf. i. 6 and i. 8. [84] _Ethics_, i. 3, 4, where also the verse from the _Works and Days_ is quoted; cf. sec. 6. [85] _Ethics_, i. 8. [86] GRANT’S _Aristotle_, vol. i. p. 155. [87] See RITTER and PRELLER, sec. 392, for the authorities on this head. [88] _A Voice from the Nile_, by JAMES THOMSON. An Epicurean would have heartily responded to the verse following those quoted in the text from this fine poem—“And therefore Gods and Demons, Heaven and Hell.” [89] DIOGENES LAERTIUS (RITTER and PRELLER, 380. Cf. CIC.: _De Finibus_, i. 7). [90] Cf. PSEUDO-PLUTARCH: _De Placitis Philosophorum_. 877 D. [91] DIOGENES LAERTIUS, x. 142. Cf. CIC.: _De Finibus_, i. 19.—“Denique etiam _morati melius erimus_ quum didicerimus _quid natura desideret_.” (RITTER and PRELLER, p. 343). [92] Cf. the statement of SENECA (_Epist._, 89, 9).—“Epicurei duas partes philosophiæ putaverunt esse, naturalem atque moralem: rationalem removerunt.” [93] “Through the great weight which, both in theory and in their actual life with each other, was laid by the Epicureans on Friendship (a social development which only became possible after the dissolution of the bond which had so closely united each individual citizen to the Civil Community), Epicureanism aided in softening down the asperity and exclusiveness of ancient manners, and in cultivating the social virtues of companionableness, compatibility, friendliness, gentleness, beneficence, and gratitude, and so performed a work whose merit we should be careful not to under-estimate.”—UEBERWEG: _Grundriss_. Cf. HORACE: _Sat._, I. iv. 135—“dulcis amicis.” The other elements of the Epicurean ideal are also realized in Horace’s character, as his writings have left it to us.