The Stoics held it indecorous to offend needlessly the religious ideas of the times, and, indeed, they admitted that there might be created gods like those of Plato; but they disapproved of the adoration of images and the use of temples, making amends for their offences in these particulars by offering a semi-philosophical interpretation of the legends, and demonstrating that the existence, and even phenomenal display of the gods was in accordance with their principles. Perhaps to this exoteric philosophy we must ascribe the manner in which they expressed themselves as to final causes--expressions sometimes of amusing quaintness--thus, that the peacock was formed for the sake of his tail, and that a soul was given to the hog instead of salt, to prevent his body from rotting; that the final cause of plants is to be food for brutes, of brutes to be food for men, though they discreetly checked their irony in its ascending career, and abstained from saying that men are food for the gods, and the gods for all. [Sidenote: Their opinions of the nature of the soul.] The Stoics concluded that the soul is mere warm breath, and that it and the body mutually interpervade one another. They thought that it might subsist after death until the general conflagration, particularly if its energy were great, as in the strong spirits of the virtuous and wise. Its unity of action implies that it has a principle of identity, the I, of which the physiological seat is the heart. Every appetite, lust, or desire is an imperfect knowledge. Our nature and properties are forced upon us by Fate, but it is our duty to despise all our propensities and passions, and to live so that we may be free, intelligent, and virtuous. [Sidenote: Their ethical rules of wisdom.]