So much for the result in superstitious minds of the denial, or rather the removal, of the Olympian Gods. It landed men in the worship of Fortune or of Fate. Next, let us consider what happened when, instead of merely rejecting the Gods _en masse_, people tried carefully to collect what remained of religion after the Olympian system fell. Aristotle himself gives us a fairly clear answer. He held that the origins of man's idea (ἔννοια) of the Divine were twofold,[136:1] the phenomena of the sky and the phenomena of the human soul. It is very much what Kant found two thousand years later. The spectacle of the vast and ordered movements of the heavenly bodies are compared by him in a famous fragment with the marching forth of Homer's armies before Troy. Behind such various order and strength there must surely be a conscious mind capable Κοσμῆσαι ἵρρους τε καὶ ἀνέρας ἀσπιδιώτας, To order steeds of war and mailèd men. It is only a step from this to regarding the sun, moon, and stars as themselves divine, and it is a step which both Plato and Aristotle, following Pythagoras and followed by the Stoics, take with confidence. Chrysippus gives practically the same list of gods: 'the Sun, Moon, and Stars; and Law: and men who have become Gods.'[136:2] Both the wandering stars and the fixed stars are 'animate beings, divine and eternal', self-acting subordinate gods. As to the divinity of the soul or the mind of man, the earlier generations are shy about it. But in the later Stoics it is itself a portion of the divine life. It shows this ordinarily by its power of reason, and more conspicuously by becoming ἔνθεος, or 'filled with God', in its exalted moments of prevision, ecstasy, and prophetic dreams. If reason itself is divine, there is something else in the soul which is even higher than reason or at least more surprisingly divine. Let us follow the history of both these remaining substitutes for the Olympian gods. First for the Heavenly bodies. If they are to be made divine, we can hardly stop there. The Earth is also a divine being. Old tradition has always said so, and Plato has repeated it. And if Earth is divine, so surely are the other elements, the _Stoicheia_, Water, Air, and above all, Fire. For the Gods themselves are said by Plato to be made of fire, and the Stars visibly are so. Though perhaps the heavenly Fire is really not our Fire at all, but a πέμπτον σῶμα, a 'Fifth Body', seeing that it seems not to burn nor the Stars to be consumed.