st Protagoras. It was also held
by Aristippus (companion of Sokrates along with Plato) and by his
followers after him, called the Cyrenaics. Lastly, it was maintained by
Eudoxus, one of the most estimable philosophers contemporary with
Aristotle. Epicurus was thus in no way the originator of the theory:
but he had his own way of conceiving it--his own body of doctrine
physical, cosmological, and theological, with which it was
implicated--and his own comparative valuation of pleasures and pains.]

[Footnote 13: The soul, according to Epicurus, was a subtle but
energetic compound (of air, vapour, heat, and another nameless
ingredient), with its best parts concentrated in the chest, yet
pervading and sustaining the whole body; still, however, depending for
its support on the body, and incapable of separate or disembodied
continuance.]

[Footnote 14: Aristot. De Coelo. II.a.12, p. 292, 22, 6, _5_. In the
Ethics, Aristotle assigns theorizing contemplation to the gods, as the
only process worthy of their exalted dignity and supreme felicity.]

[Footnote 15: Xenophon Memor. I. 1--10; IV. 3--12.]

[Footnote 16: These exhortations to active friendship were not
unfruitful. We know, even by the admission of witnesses adverse to the
Epicurean doctrines, that the harmony among the members of the sect,
with common veneration for the founder, was more marked and more
enduring than that exhibited by any of the other philosophical sects.
Epicurus himself was a man of amiable personal qualities: his
testament, still remaining, shows an affectionate regard, both for his
surviving friends, and for the permanent attachment of each, to the
others, as well as of all to the school. Diogenes Laertius tells
us--nearly 200 years after Christ, and 450 years after the death of
Epicurus--that the Epicurean sect still continued its numbers and
dignity, having outlasted its contemporaries and rivals. The harmony
among the Epicureans may be explained, not merely from the temper of
the master, but partly from the doctrines and plan of life that he
recommended. Ambition and love of power were discouraged: rivalry among
the members for success, either political or rhetorical, was at any
rate a rare exception: all were taught to confine themselves to that
privacy of life and love of philosophical communion, which alike
required and nourished the mutual sympathies of the brotherhood.]

[Footnote 17: Consistently with this view of happiness, Epicurus
a