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Updated: May 13, 2025
The High Priest of the Epicureans came meantime to have something akin to tender feeling for his intended victim. He indulged many florid dreams of when she should grace his bower in the Imperial Cistern; and as the time of her detention might peradventure extend into months, he vowed to enrich the bower until the most wilful spirit would settle into contentment.
Hence the predictions of Daniel are the best refutation of the Epicureans, who cast Providence out of life, and do not believe that God has care of human affairs, but say that things move of their own accord, without a ruler and guide. It is clear that he based his paraphrase on the Greek text.
The Epicureans were the patrons of the circus, and the theatre, and the banquet, and, indeed, of all those vanities and follies which disgraced the latter days of Rome. Their influence tended to enervate and corrupt.
They thought that the King would do well to carve a round number of handsome military commanderies out of the abbey lands, whose possessors should be bound to military service after the ancient manner of fiefs, so that a splendid cavalry, headed by the gentlemen of the country, should be ever ready to mount and ride at the royal pleasure, in place of a horde of lazy epicureans, telling beads and indulging themselves in luxurious vice.
From these philosophical mysteries, he mildly excludes the sceptics who refuse to believe, and the epicureans who are unwilling to act. The latter disdain the care of the republic: he advises them to slumber in their shady gardens. But he humbly entreats that the new academy would be silent, since her bold objections would too soon destroy the fair and well ordered structure of his lofty system.
Caesar had been friendly to the school; his father-in-law, Piso, had been Philodemus' life-long friend and patron, and, if we may believe Cicero, even at times a boon companion. Several of Caesar's nearest friends were Epicureans of the Neapolitan bay. Their future depended wholly upon Caesar.
Of these opinions there were three which from their definiteness were well calculated to lay hold on the Roman mind. The first was that of the Stoics, that virtue is the only good; the second that of the Epicureans, that pleasure is the end of man; the third that of the Academy, that nothing can be known.
I do not, indeed, consider the Epicureans to have been by any means faultless in drawing out their scheme of consequences from the utilitarian principle. To do this in any sufficient manner, many Stoic, as well as Christian elements require to be included.
Human conceptions of the Deity are for ever at fault in imputing to him the errors and deficiencies which belong to our own limited faculties and dependent condition. Hence the idea of the Epicureans, that sublime indifference and unbroken repose are the only states of being worthy of the gods.
Paul; it was rather the attitude of the average devout pagan. At this time the defence of popular superstition was no longer a matter of mere policy but of heartfelt need. Marcus Aurelius was a great immolator of white cows. The Christians were disliked, not as superstitious, but as impious. Alexander of Abunoteichos expelled 'Christians and Epicureans' by name from his séances.
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