out these devils, which a little plain fare, hard work, outdoor exercise, vigorous play, and unworried rest would exorcise forever. It bids us put in place of these banished sighs and groans and tears, the laughter, song, and shout that "spin the great wheel of earth about." We may sum it all up in the picture of a worthy Epicurean's day.

After a night of sleep too sound to harbour an unpleasant dream, he greets the hour of rising with a shout and bound, plunges into the bath, meets with gusto the shock it gives, and rejoices in the glow of exhilaration a vigorous rubbing brings; greets the household "with morning face and morning heart," eager to share with the family the meal, the news, the outlook on the day, resolved like Pippa to "waste no wavelet of his twelve-hours' treasure"; then, whether work calls him forth immediately or not, takes a few minutes of brisk walking and deep breathing in the open air until he feels the great forces of earth, air, and sunshine pulsing in his veins ; then greets the work of kitchen or factory, office or field, schoolroom or counter, bench or desk with an inward cheer, as something to put forth his surplus energy upon; and through the swift, precious forenoon hours delights in the mastery

over difficulty his stored-up power imparts; takes the noon-day meal gayly and leisurely with congenial people; through the early afternoon hours does the lighter portion of the day's work if he must; gets out for an hour or two in the open air if he may, with horse, or wheel, or automobile, or boat, or racket, or golf clubs, or skates, or rod, or gun, or at least a friend and two stout walking shoes; comes to the evening meal in the family circle widened to include a few welcome guests, or at the home of some hospitable host, in garments from which all trace of stain or hint of strain has been removed, to share the best things market and purse afford, served in such wise as to prolong the opportunity for the interchange of wit and banter, cursory discussion and kindly compliment; spends the evening in quiet reading or public entertaiment, games with his children or visiting with friends; and then returns again to sleep with such a sense of gratitude for the dear joys of the day as sends an echo of "All's well" down through even the shadowy substance of his unconscious dreams. Surely there are some features of this Epicurean day which we, in our bustling, restless, overelaborated lives, might introduce with great profit to ourselves, and great advantage to the people with whom

we are intimately thrown. A series of such days, varied by even happier holidays and Sundays, broken once or twice a year at least by considerable vacations, added together, will make a life which Epicurus says a man may live with satisfaction, and after which he may pass away content.

If there be no other life, let us by all means make the most of this. And if, both here and hereafter, there be a larger life than that perceivable by sense, as, on deeper grounds than the Epicurean psychology recognises, most of us believe there is, this healthy, hearty, wholesome determination to live intensely and exclusively in the present is a much more sincere and effective way to develop it than the foolish attempt of a false other-worldliness to anticipate or discount the future, by a half-hearted, far-away affectation of superiority to the simple homely pleasures of to-day.

IV

THE DEFECTS OF EPICUREANISM

Thus far we have pointed out certain valuable elements of truth which Epicureanism contains. Only incidentally have we encountered certain deep defects. Epicurus's "free laugh" at those

who attempt to fulfil their political duties, his quiet ignoring of all interests that lie outside his little circle, or reach beyond the grave, his naïve remark about the intrinsic harmlessness of wrongdoing, provided only the wrong-doer could escape the fear of being caught, must have made us aware that there are heights of nobleness, depths of devotion, lengths of endurance, breadths of sympathy altogether foreign to this easy-going, pleasure-seeking view of life. Justice requires us to dwell more explicitly on these Epicurean shortcomings. Much that has been charged against the school in the form of swinish sensuality is the grossest slander. Still there are defects in this view of life which are both logically deducible from its premises, and practically visible in the lives of its consistent disciples.

The fundamental defect of Epicureanism is its false definition of personality. According to Epicurus the person is merely a bundle of appetites and passions; and the gratification of these is made synonymous with the satisfaction of himself. But gratifications are short; while appetites are long. The result is that which Schopenhauer has so conclusively pointed out. During the long periods when desire burns unsatisfied, the balance of pleasure is against us. In the comparatively

brief and rare intervals when passions are in process of gratification, the balance can never be more than even. Therefore our account with the world at the end of any period, whether a week or a year or a lifetime, is bound to stand as follows: credit, a few rare, brief moments-moments, too, which have long since vanished into nothingness-when appetites and passions were in process of satisfaction. Debit, the vast majority of moments, amounting in the aggregate to almost the total period considered, when appetites and passions were clamouring for a satisfaction that was not forthcoming. The obvious conclusion from the frequent examination of the Epicurean account-book is that which Schopenhauer so triumphantly demonstrates, pessimism. The sooner we cease doing business on those terms, the less will be the balance of pain, or unsatisfied desire, against us. To be entirely frank, the devotees of Omar Khayyam would have to confess that it is this note of pessimism, despair, and self-pity, at the sorry contrast of the vast unattainable and the petty attained, which is the secret of his unquestionably fascinating lines. Here the blasé amusement-seeker finds consolation in the fact that a host of other people are also yielding to the temptation to bury the unwelcome consciousness of a self they cannot satisfy in wine,