Note 560 — LIFE OF BRUTUS.
George Long translation
Cassius was one of the Romans who had embraced the doctrines of Epicurus, modified somewhat by the Roman character. Cicero in a letter to Cassius (Ad Diversos, xv. 16) rallies him about his opinions; and Cassius (xv. 19) in reply defends them. Cicero says to Cassius, that he hopes he will tell him whether it is in his power, as soon as he chooses to think of Cassius, to have his spectrum (εἴδωλον) present, before him, and whether, if he should begin to think of the island Britannia, the image (spectrum) of Britannia will fly to his mind.
Lucretius expounded the Epicurean doctrines in his poem De Rerum Natura. In his fourth book he treats of images (simulacra):
“Quæritur in primis quare quod quoique libido Venerit, extemplo mens cogitet ejus id ipsum. Anne voluntatem nostram simulacra tuentur, Et simulac volumus, nobis occurrit imago?”—iv. 781, &c.
The things on which the mind has been engaged in waking hours, recur as images during sleep:
“Et quo quisque fere studio defunctus adhæret, Aut quibus in rebus multum sumus ante moratei Atque in ea ratione fuit contenta magis mens, In somnis eadem plerumque videmur obire: Causidicei causas agere et componere leges, Induperatores pugnare ac proelia obire,” &c.—iv. 963.
He has observed in a previous passage, that numerous images of things wander about in all directions, that they are of a subtile nature, and are easily united when they meet; they are of a much more subtile nature than the things which affect the sight, for they penetrate through the pores of bodies, and inwardly move the subtile nature of the mind. He then adds:
“Centauros itaque et Scyllarum membra videmus, Cerbereasque canum fauceis simulacraque eorum Quorum morte obita tellus amplectitur ossa.”—iv. 734, &c.
The doctrine which Lucretius inculcated as to the deities, admitted their existence, but denied that they concerned themselves about mundane affairs; and they had nothing to do with the creation of the world. It is one of the main purposes of the poem to free men from all religious belief, and to show the misery and absurdities that it breeds.
A belief in dæmons would be inconsistent with such doctrines; and as to the gods, Cassius means to say, that though he did not believe in their existence, he almost wished that there were gods to aid their righteous cause.
As to the opinions of Cassius, compare the Life of Cæsar, c. 66.