classes
of a belief in the supernatural, accompanied as it was by an increase of
superstition among the masses, prepared the way for the acceptance of a
purely mechanical explanation of the universe. But of this subject,
interesting and important as it is in itself, and neglected though it has
been, I can treat no farther.

These Roman Epicureans are continually reproached by Cicero for their
uncouth style of writing[116]. He indeed confesses that he had not read
them, but his estimate of them was probably correct. A curious question
arises, which I cannot here discuss, as to the reasons Cicero had for
omitting all mention of Lucretius when speaking of these Roman Epicureans.
The most probable elucidation is, that he found it impossible to include
the great poet in his sweeping condemnation, and being unwilling to allow
that anything good could come from the school of Epicurus, preferred to
keep silence, which nothing compelled him to break, since Lucretius was an
obscure man and only slowly won his way to favour with the public.

In addition to his desire to undermine Epicureanism in Italy, Cicero had a
patriotic wish to remove from the literature of his country the reproach
that it was completely destitute where Greek was richest. He often tries by
the most far-fetched arguments to show that philosophy had left its mark on
the early Italian peoples[117]. To those who objected that philosophy was
best left to the Greek language, he replies with indignation, accusing them
of being untrue to their country[118]. It would be a glorious thing, he
thinks, if Romans were no longer absolutely compelled to resort to
Greeks[119]. He will not even concede that the Greek is a richer tongue
than the Latin[120]. As for the alleged incapacity of the Roman intellect
to deal with philosophical enquiries, he will not hear of it. It is only,
he says, because the energy of the nation has been diverted into other
channels that so little progress has been made. The history of Roman
oratory is referred to in support of this opinion[121]. If only an impulse
were given at Rome to the pursuit of philosophy, already on the wane in
Greece, Cicero thought it would flourish and take the place of oratory,
which he believed to be expiring amid the din of civil war[122].

There can be no doubt that Cicero was penetrated by the belief that he
could thus do his country a real service. In his enforced political
inaction, and amid the disorganisation of