THREE:The Epicurean philosophy of life and mind is completed by a sketch of human progress from its earliest beginnings to the complete establishment of civilisation. Here our principal authority is Lucretius; and no part of his great poem has attracted so much attention and admiration in recent times as that in which he so vividly places before us the condition of primitive men with all its miseries, and the slow steps whereby family life, civil society, religion, industry, and science arose out of the original chaos and war of all against each. But it seems likely that here, as elsewhere, Lucretius did no more than copy and colour the outlines already traced by his masters hand.189 How far Epicurus himself is to be credited with this brilliant forecast of modern researches into the history of civilisation, is a more difficult question. When we99 consider that the most important parts of his philosophy were compiled from older systems, and that the additions made by himself do not indicate any great capacity for original research, we are forced to conclude that, here also, he is indebted to some authority whose name has not been preserved. The development of civilisation out of barbarism seems, indeed, to have been a standing doctrine of Greek Humanism, just as the opposite doctrine of degeneracy was characteristic of the naturalistic school. It is implied in the discourse of Protagoras reported by Plato, and also, although less fully, in the introduction to the History of Thucydides. Plato and Aristotle trace back the intellectual and social progress of mankind to very rude beginnings; while both writers assume that it was effected without any supernatural aida point marked to the exclusive credit of Epicurus by M. Guyau.190 The old notion of a golden age, accepted as it was by so powerful a school as Stoicism, must have been the chief obstacle to a belief in progress; but the Prometheus of Aeschylus, with its vivid picture of the miseries suffered by primitive men through their ignorance of the useful arts, shows that a truer conception had already gained ground quite independently of philosophic theories. That the primitive state was one of lawless violence was declared by another dramatic poet, Critias, who has also much to say about the civilising function of religion;191 and shortly before the time of Epicurus the same view was put forward by Euphorion, in a passage of which, as it will probably be new to many of our readers, we subjoin a translation:A new design should be based upon one of two suppositionseither that existing mechanism is imperfect in its construction, or that it lacks functions which a new design may supply; and if those who spend their time in making plans for novel machinery would stop to consider this from the beginning, it would save no little of the time wasted in what may be called scheming without a purpose.
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