Page:Decline and Fall of the Roman Empire vol 1 (1897).djvu/104

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Of philosophers The philosophers of Greece deduced their morals from the nature of man rather than from that of God. They meditated, however, on the Divine Nature as a very curious and important speculation, and in the profound inquiry they displayed the strength and weakness of the human understanding.[1] Of the four most celebrated schools, the Stoics and the Platonists endeavoured to reconcile the jarring interests of reason and piety. They have left us the most sublime proofs of the existence and perfections of the first cause; but, as it was impossible for them to conceive the creation of matter, the workman in the Stoic philosophy was not sufficiently distinguished from the work; whilst, on the contrary, the spiritual God of Plato and his disciples resembled an idea rather than a substance. The opinions of the Academics and Epicureans were of a less religious cast; but, whilst the modest science of the former induced therto to doubt, the positive ignorance of the latter urged them to deny, the providence of a Supreme Ruler. The spirit of inquiry, prompted by emulation and supported by freedom, had divided the public teachers of philosophy into a variety of contending sects; but the ingenuous youth, who from every part resorted to Athens and the other seats of learning in the Roman empire, were alike instructed in every school to reject and to despise the religion of the multitude. How, indeed, was it possible that a philosopher should accept as divine truths the idle tales of the poets, and the incoherent traditions of antiquity; or that he should adore, as gods, those imperfect beings whom he must have despised, as men! Against such unworthy adversaries, Cicero condescended to employ the arms of reason and eloquence; but the satire of Lucian was a much more adequate as well as more efficacious weapon. We may be well assured that a writer conversant with the world would never have ventured to expose the gods of his country to public ridicule, had they not already been the objects of secret contempt among the polished and enlightened orders of society.[2]

Notwithstanding the fashionable irreligion which prevailed in the age of the Antonines, both the interests of the priests and the credulity of the people were sufficiently respected. In their writings and conversation the philosophers of antiquity asserted
  1. The admirable work of Cicero de Naturâ Deorum, is the best clue we have to guide us through the dark and profound abyss. He represents with candour, and confutes with subtlety, the opinions of the philosophers.
  2. I do not pretend to assert that, in this irreligious age, the natural terrors of superstition, dreams, omens, apparitions, &c., had lost their efficacy.