=264.= The doctrine that man is a representation or reflection of the universe is of unknown antiquity. It seems to be clearly implied by the teaching of Heraclitus, in so far as he lays it down that both the universe and man are vivified and controlled by the Logos[2]. The technical terms ‘macrocosm’ (μέγας κόσμος) and ‘microcosm’ (μικρὸς κόσμος), are, as we have seen, employed by Aristotle[3]. But even if we suppose that this conception is a commonplace of Greek philosophy, it is in Stoicism alone that it is of fundamental importance, and knit up with the whole framework of the system. And accordingly we find that all the Stoic masters laid stress upon this principle. The words of Zeno suggest to Cicero that ‘the universe displays all impulses of will and all corresponding actions just like ourselves when we are stirred through the mind and the senses[4].’ Cleanthes used the dogma of the soul of the universe to explain the existence of the human soul as a part of it[5]. Chrysippus found a foundation for ethics in the doctrine that man should study and imitate the universe[6]. Diogenes of Babylon says boldly that God penetrates the universe, as soul the man[7]; and Seneca that the relation of God to matter is the same as that of the soul to the body[8]. It is little wonder therefore if by Philo’s time the analogy had become a commonplace, and philosophers of more than one school were accustomed to say that ‘man is a little universe, and the universe a big man[9].’ God is therefore the soul of the universe[10]; on the other hand the soul is God within the human body[11], a self-moving force encased in relatively inert matter, providence at work within the limitations of natural necessity. [Sidenote: Soul and body.] =265.= The dualism of body and soul appears in a sharply defined shape in Persism, and upon it depends the popular dogma of the immortality of the soul, which (as we have already noticed) reached the Greco-Roman world from a Persian source[12]. It appears to be rooted in the more primitive ways of thinking termed ‘Animism’ and ‘Spiritism,’ in which men felt the presence both in natural objects and within themselves of forces which they conceived as distinct beings. According to this system a man’s soul often assumes bodily shape, and quits his body even during life, either in sleep or during a swoon; sometimes indeed it may be seen to run away and return in the shape of a mouse or a hare. At death it is seen to leave the man as a breath of air, and to enter the atmosphere. But besides his soul a man possesses a shadow, a likeness, a double, a ghost, a name; and all these in varying degrees contribute to form what we should call his personality. In the animistic system the soul survives the man, and why not? But this survival is vaguely conceived, and only credited so far as the evidence of the senses supports it. Its formulation in the doctrine of immortality belongs to a more advanced stage of human thought[13].