death he
of course acted with Cicero against Antony, and in the spring of
43, making always for peace and good-will, he gave his life for his
country in a way that claims our admiration more really than the
suicide of Cato the professional Stoic; he headed an embassy to
Antony, though dangerously ill at the time, and died in this last
effort to obtain a hearing for the voice of justice. He has a
_monumentum aere perennius_ in the speech of his old friend urging the
senate to vote him a public funeral and a statue, as one who had laid
down his life for his country.

We must now turn to consider how the mischievous side of the new Greek
culture, in combination with other tendencies of the time, found its
way into weak points in the armour of the Roman aristocracy.

The pursuit of ease and pleasure, to which the attainment of wealth
and political power were too often merely subordinated, is a leading
characteristic of the time. It is seen in many different forms, in
many different types of character; but at the root of the whole
corruption is the spirit of the coarser side of Epicureanism. As with
Roman Stoicism, so too with Roman Epicureanism, it is not so much the
professed holding of philosophical tenets that affected life; in the
case of the latter system, it was the coincidence of its popularity
with the decay of the old Roman faith and morality, and with the
abnormal opportunities of self-indulgence. Cato as a professed Stoic,
Lucretius as an enthusiastic Epicurean, stand quite apart from
the mass of men who were actuated one way or the other by these
philosophical creeds. The majority simply played with the philosophy,
while following the natural bent of their individual character; but
such dilettanteism was often quite enough to affect that character
permanently for good or evil.

"Epicureanism popularised inevitably turns to vice." Was it really
popular at Rome? Cicero tells us in a valuable passage[181] that one
Amafinius had written on it, and that a great number of copies of his
book were sold, partly because the arguments were easy to follow,
partly because the doctrine was pleasant, and partly too because men
failed to get hold of anything better. The date of this Amafinius is
uncertain, but it is probable that Cicero is here speaking of the
latter part of the second century B.C.; and he goes on to say that
other writers took up the same line of teaching, and established it
over the whole of Italy (Italia