It seems a strange result of the moral confusion of that time to find the enthusiasm of Lucretius springing from this denial of what from the days of Plato have been regarded as the highest hopes of mankind. No writer of antiquity was more profoundly impressed by the serious import and mystery of life. Yet he appears as the unhesitating advocate of all the tenets of this philosophy, and denies the foundations of religious belief with a zeal more like religious earnestness than the spirit of any other writer of antiquity. Without conscious deviation from the teaching of his master, he reproduces the calm unimpassioned doctrines of Epicurus, in a new type,--earnest, austere, and ennobled; enforcing them not for the sake of ease or for the love of pleasure, but in the cause of truth and human dignity. Pleasure is indeed recognised by him as the universal law or condition of existence--'dux vitae dia voluptas,'--the great instrument of Nature through which all life is created and maintained. But the real object of his teaching is to obtain not active pleasure, but peace and a 'pure heart.' 'For life,' he says, 'may go on without corn or wine, but not without a pure heart-- At bene non poterat sine puro pectore vivi. All that Nature craves is that the body should be free from actual pain, and that the mind, undisturbed by fear and anxiety, should be open to the influence of natural enjoyment--' Nonne videre Nil aliud sibi naturam latrare, nisi ut, cui Corpore seiunctus dolor absit, mente fruatur Iucundo sensu cura semotu' metuque[3]? Although in different places he indicates a genuine appreciation of the charms of art,--in the form of music, paintings, statues, etc.,--yet he expresses or implies an independence of all the adventitious stimulants to enjoyment. The only needful pleasure is that which Nature herself bestows on a mind free from care, passion, violent emotion, restless discontent, and slothful apathy. Although no new principle or maxim of conduct appears in his teaching, the view of human life presented by Lucretius was really something new in the world. A strong and deep flood of serious thought and feeling was for the first time poured into the shallow channel of Epicureanism. The spirit in which Lucretius contemplated the world was different from that of any other man of antiquity; especially different from that of his master in philosophy. To the one human life was a pleasant sojourn, which should be temperately enjoyed and gracefully terminated at the appointed time: to the other it was the more sombre and tragic side of the august spectacle which all Nature presents to the contemplative mind. Moderation in enjoyment was the practical lesson of the one: fortitude and renunciation were the demands which the other made of all who would live worthily.