Seneca is not a sectarian dogmatist, although he lays so much stress on the necessity of dogma to virtuous conduct. He boldly declares that he does not follow absolutely any of the Stoic doctors. He defends Epicurus against the vulgar misunderstanding of his theory of pleasure, and the more vulgar practical deductions from it. He often quotes his maxims with admiration to Lucilius.(1656) In his views of the nature of God and His relation to the external world and to the human soul, Seneca often seems to follow the old Stoic tradition. There are other passages where he seems to waver between different conceptions of God, the Creator of the universe, the incorporeal Reason, the divine breath diffused through all things, great and small, Fate, or the immutable chain of interlinked causation.(1657) It is also clear that, from the tone of his mind, and the fact that the centre of philosophical interest for him is the moral life of man, he tends towards a more ethical conception of the Deity, as the Being who loves and cares for man. All this may be admitted and will be further noticed on a later page. Yet Seneca, in strict theory, probably never became a dissenter from the physical or ontological creed of his school. He adhered, in the last resort, to the Stoic pantheism, which represented God and the universe, force and formless matter, as ultimately issuing from the one substratum of the ethereal fire of Heraclitus, and in the great cataclysm, returning again to their source.(1658) He also held theoretically the Stoic materialism, and the Stoic principle, that only corporeal natures can act on one another.(1659) The force which moulds indeterminate matter into concrete form is spirit, breath, in the literal sense, interfused in rude matter, and by its tension, outward and again inward upon itself, producing form and quality and energy. Mere matter could never mould itself, or develop from within a power of movement and action. But this material force which shapes the universe from within is also rational, and the universe is a rational being, guided by the indwelling reason to predestined ends, and obedient to a universal law. The God of the Stoics is thus a very elastic or comprehensive conception. He may be viewed as the ubiquitous, impalpable force, which may, in the lack of more accurate expression, be called air, ether, fire. He is the soul, the breath, the Anima Mundi. He is also the universal law, the rational principle, underlying all the apparently casual and fitful phenomena of physical nature and human life. God may also surely be regarded as the eternal Fate, the power in the ruthless, yet merciful sequence of inevitable causation.(1660) And, in milder and more optimistic moods, we may view Him as a watchful Providence, caring for men more than they seem to care for themselves, saving them from the consequences of their own errors and misdeeds. In Seneca, He develops into a moral and