There were, however, other veins of thought exhibited in stoicism which greatly modified and sometimes positively contradicted this view of the relations of man to the Deity. The theology of the Stoics was an ill-defined, uncertain, and somewhat inconsistent Pantheism; the Divinity was especially worshipped under the two aspects of Providence and moral goodness, and the soul of man was regarded as “a detached fragment of the Deity,”(257) or as at least pervaded and accompanied by a divine energy. “There never,” said Cicero, “was a great man, without an inspiration from on high.”(258) “Nothing,” said Seneca, “is closed to God. He is present in our conscience. He intervenes in our thoughts.”(259) “I tell thee, Lucilius,” he elsewhere writes, “a sacred spirit dwells within us, the observer and the guardian of our good and evil deeds.... No man is good without God. Who, save by His assistance, can rise above fortune? He gives noble and lofty counsels. A God (what God I know not) dwells in every good man.”(260) “Offer to the God that is in thee,” said Marcus Aurelius, “a manly being, a citizen, a soldier at his post ready to depart from life as soon as the trumpet sounds.”(261) “It is sufficient to believe in the Genius who is within us, and to honour him by a pure worship.”(262) Passages of this kind are not unfrequent in Stoical writings. More commonly, however, virtue is represented as a human act imitating God. This was the meaning of the Platonic maxim, “follow God,” which the Stoics continually repeated, which they developed in many passages of the most touching and beautiful piety, and to which they added the duty of the most absolute and unquestioning submission to the decrees of Providence. Their doctrine on this latter point harmonised well with their antipathy to the emotional side of our being. “To weep, to complain, to groan, is to rebel;”(263) “to fear, to grieve, to be angry, is to be a deserter.”(264) “Remember that you are but an actor, acting whatever part the Master has ordained. It may be short, or it may be long. If He wishes you to represent a poor man, do so heartily; if a cripple, or a magistrate, or a private man, in each case act your part with honour.”(265) “Never say of anything that you have lost it, but that you have restored it; your wife and child die—you have restored them; your farm is taken from you—that also is restored. It is seized by an impious man. What is it to you by whose instrumentality He who gave it reclaims it?”(266) “God does not keep a good man in prosperity; He tries, He strengthens him, He prepares him for Himself.”(267) “Those whom God approves, whom He loves, He hardens, He proves, He exercises; but those whom He seems to indulge and spare, He preserves for future ills.”(268) With a beautiful outburst of submissive gratitude, Marcus Aurelius exclaims, “Some have said, Oh, dear city of Cecrops!—but thou, canst thou say, Oh, dear city of Jupiter?... All that