=291.= We are thus brought to the critically important question of the existence of the soul after death. On this point we shall not expect to find that all Stoic teachers agree in their language. In Zeno himself we shall be sure to find that variety of suggestion which is accounted for by his eagerness to learn from all sources; and later writers will also differ according to their respective inclinations either to draw strictly logical conclusions from the Stoic physics, or to respect the common opinion of mankind and to draw from it conclusions which may be a support to morality[131]. These variations need not discourage us from the attempt to trace in general outline the common teaching of the school. We have already seen that the various parts of the Stoic system are not bound together by strictly logical processes; where two conclusions appear contradictory, and yet both recommend themselves to the judgment, the Stoics are not prepared to sacrifice either the one or the other, but always seek to lessen, if they cannot altogether remove, the difficulties which stand in the way of accepting both. On the other hand, we need not too readily admit the charge of insincerity, whether it is found in the candid admission of its temptations by Stoic teachers[132], or in the less sympathetic criticisms of ancient or modern exponents of the system[133]. [Sidenote: The Stoic standpoint.] =292.= On certain points all Stoic teachers seem to be agreed; first that the soul is, as regards its substance, imperishable; secondly, that the individual soul cannot survive the general conflagration[134]; lastly, that it does not of necessity perish with the body[135]. The first two dogmas follow immediately from the fundamental principles of the Stoic physics, and point out that every soul will find its last home by being absorbed in the divine being. The third dogma leaves play for ethical principles; subject to the monistic principle of an ultimate reconciliation, there is room for some sharp distinction between the destiny of good and bad souls, such as stands out in the Persian doctrine of rewards and punishments after death. And so we find it generally held that the souls of the good survive till the conflagration, whilst those of the wicked have but a short separate existence, and those of the lower and non-rational animals perish with their bodies[136]. If this difference in duration will satisfy the moral sense, the nature of the further existence of the soul may be determined on physical principles. [Sidenote: The released soul.]