teaching which he hopes to find useful in inculcating that ideal of conduct which he believes most likely to work out into virtue and happiness; and though his most revered teacher is Plato, the ideal of conduct which he inculcates is one which Epicurus would have wished his friend Metrodorus to appropriate and exemplify.[1] This ideal Plutarch thought worth preservation; it is the last intelligible and practicable ideal presented to us by Paganism; and the attempts which Plutarch made to preserve it are interesting as those of a man who stood at a crisis in the world's history, and endeavoured to find, in the wisdom and strength and splendour of the Past, a sanction for purity and goodness, when a sanction for purity and goodness was being mysteriously formed, in comparison with which the wisdom and strength and splendour of the Past were to be regarded but as weakness and darkness and folly. The experiment was not without success for a considerable time; and had Paganism been defended
- ↑ Thiersch, who regards Plutarch as the inaugurator of that moral reformation which, as we attempt to show in the next chapter, was operating before he was born, asserts that at the time when Plutarch began his work, the prevailing manner of life was based upon an Epicurean ideal. (Der Epikureismus war die Popularphilosophie des Tages, denn in ihr fand die herrschende Lebensweise ihren begrifflichen Ausdruck.—Thiersch: Politik und Philosophie in ihrem Verhältniss, etc., Marburg, 1853.) If this be so, and we willingly make the admission, there was little need for reform here, although, as Seneca found (Ad Lucilium, xxi. 9), it may have been necessary to explain to a misunderstanding world what Epicureanism really was. Whatever Plutarch, as nominal Platonist, may polemically advance against Epicureanism, the ideal of Epicurus and Metrodorus is realized in the conduct of the group of people whose manner of life is represented in the Symposiacs.
