=202.= But in the Stoic system this doctrine is overshadowed by the paradox that the universe itself is a rational animal, possessed of free-will and divine. This is the teaching of all the masters of the school, beginning with Zeno himself. It appeared to him to follow logically from two principles, the first that the universe possesses a unity, the second that the whole is greater than its parts. ‘There cannot be a sentient part of a non-sentient whole. But the parts of the universe are sentient; therefore the universe is sentient[74].’ ‘The rational is better than the non-rational. But nothing is better than the universe; therefore the universe is rational[75].’ ‘The universe is one[76]’; we must not therefore think of it as of an army or a family, which comes into a kind of existence merely through the juxtaposition of its members. By the same reasoning the universe possesses divinity[77]. Upon this favourite Stoic text is based the frequent assertion of modern commentators that the philosophy is pantheistic[78]; but the more central position of Stoicism is that the deity bears the same relation to the universe as a man’s soul to his body[79], and the universe is therefore no more all divine than a man is all soul. This view is expressed with great clearness by Varro, who says: ‘As a man is called wise, being wise in mind, though he consists of mind and body; so the world is called God from its soul, though it consists of soul and body[80].’ The Stoics are however in strong conflict with the Epicureans and all philosophers who hold that the world is fundamentally all matter, and that soul and mind are developments from matter. ‘Nothing that is without mind can generate that which possesses mind,’ says Cicero’s Stoic[81], in full opposition to modern popular theories of evolution. Further, just as it may be questioned in the case of man whether the soul is situated in the head or in the heart, so in the case of the universe we may doubt whether its soul, or rather its ‘principate,’ is in the sun, as Cleanthes held[82], or in the sky generally, as Chrysippus and Posidonius maintain[83], or in the aether, as Antipater of Tyre taught[84]. [Sidenote: The earth’s inhabitants.]