=241.= The theoretic teaching of the Stoics upon theology follows a very definite programme. Four dogmas need to be established: (i) that gods exist; (ii) that they are living, benevolent, and immortal; (iii) that they govern the universe; and (iv) that they seek the good of men. To each of these dogmas is attached a series of ‘proofs,’ such as are still in vogue as ‘evidences of natural religion[2].’ The whole of this body of teaching may be treated by us as an exposition in popular language of the central dogma that ‘the universe is ordered by providence.’ We have therefore first to consider whether the language used is really appropriate to the philosophic position, or whether it concedes too much to accepted beliefs. Secondly we have to consider whether the ‘proofs’ employed really correspond to the monistic point of view as understood by the Stoics, or whether dualisms abandoned in principle are regaining their old position in connexion with practical problems. Now the third and fourth dogmas, so far as they add to the first two, import nothing more than the general doctrine of providence. The first two dogmas, taken together, substitute for the abstract term ‘providence’ the more concrete, and (as we should phrase it) the more personal conception of a ‘god’ or ‘gods.’ The supreme question of the Stoic religion is therefore whether these terms are rightly used; and it falls into two parts, the use of the singular ‘god,’ carrying with it associations derived from Persism and Judaism; and the use of the plural ‘gods,’ which carries with it a qualified approval of the polytheism of the Greek and Roman pantheons. In accordance with the general principles of our philosophy, the wider question must be first determined. [Sidenote: The ‘nature’ of gods.]