With many marked differences, which distinguish a man of active, social, and national sympathies from a student of Nature and a thinker on human life, there is a certain affinity of character and genius between Ennius and Lucretius. Enthusiastic admiration of personal greatness is one prominent feature in which they resemble one another. But while Lucretius is the ardent admirer of contemplative and imaginative greatness, it is greatness in action and character which moves the admiration of Ennius. They resemble each other also in their strong consciousness of genius and their high estimate of its function and value. Cicero mentions that Ennius applied the epithet _sanctus_ to poets. Lucretius applies the same epithet to the old philosophic poets, as in the lines of strong affection and reverence which he dedicates to Empedocles, Nil tamen hoc habuisse viro praeclarius in se, Nec _sanctum_ magis, et mirum carumque videtur[17]. The inscription which Ennius composed for his own bust directly expresses his sense of the greatness of his work, and his confident assurance of fame, and of the lasting sympathy of his countrymen-- Aspicite, O cives, senis Enni imagini' formam, Hic vestrum panxit maxima facta patrum. Nemo me lacrimis decoret nec funera fletu Faxit. Cur? Volito vivu' per ora virum[18]. Two lines from one of his satires-- Enni poeta salve qui mortalibus Versus propinas flammeos medullitus[19], indicate in still stronger terms his burning consciousness of power. Some of the greatest of modern poets, such as Dante, Milton, and Wordsworth, have manifested a feeling similar to that expressed by Ennius and Lucretius. Although appearing in strange contrast with the self-suppression of the highest creative art (as seen in Homer, in Sophocles, and in Shakspeare), this proud self-confidence, 'disdainful of help or hindrance,' is the usual accompaniment of an intense nature and of a genius exercised with some serious moral, religious, or political purpose. The least pleasing side of the feeling, even in men of generous nature, is the scorn,--not of envy, but of imperfect sympathy,--which they are apt to entertain towards rival genius or antagonistic convictions. Something of this spirit appears in the disparaging allusion of Ennius to his predecessor Naevius:-- Scripsere alii rem Versibu', quos olim Fauni vatesque canebant, Quum neque Musarum scopulos quisquam superarat Nec dicti studiosus erat[20]. The contempt here expressed for the metre employed by the older poet seems to be the counterpart of his own exultation in being the first to introduce what he called 'the long verses' into Latin literature.