=101.= To Cleanthes also it fell to explain more fully the government both of the universe and of the individual. Zeno indeed is said to have used the term ἡγεμονικόν (_principale_, _principatus_)[80], which we may translate by ‘ruling power,’ or shortly (following the Latin) by ‘principate[81],’ for the highest power of the human soul; Cleanthes sought a similar principle in the universe also, and is said to have found it in the sun[82]. By thus using the term in a double sense he implies the analogy which is expressed by the correlative terms ‘macrocosm’ and ‘microcosm,’ and which leads up to the definition of God as the ‘soul of the universe[83].’ Cleanthes further speaks of the universe itself as god[84]; but before describing him as a pantheist it is well to consider that this is only one form out of many in which he expresses his creed. He was also the first to give the four proofs of the existence of the deity upon which all discussions of the ‘evidences of Natural Religion’ have been based down to the present day, and which we shall further discuss in a later chapter[85]. The pious zeal of Cleanthes was not without a touch of bigotry, destined to have serious consequences in the final developments of Stoicism, and to reappear in the history of the middle ages with distressing intensity; he was bitterly opposed to the novel heliocentric theory of the universe as an impiety[86]. [Sidenote: Weakness of Stoicism.] =102.= Thus even though we can no longer discriminate sharply between the teaching of Zeno and that of Cleanthes, we have every reason to suppose that the latter was possessed of originality of thought and vigour and copiousness of expression. We cannot easily believe that a man of such powers failed to attract hearers or to retain a hold upon them. But in his extreme old age it seems that the majority were drawn aside either to the ingenious arguments of Arcesilaus the Academic, or to the more independent teaching of Aristo of Chios. The continued existence of Stoicism seemed threatened; its critics were not to be contented with rhetoric or poetry, but insistently demanded proofs. In this crisis it was saved and established by a younger man, CHRYSIPPUS of Soli (280-206 B.C.), who was far inferior in original power, but equally zealous and more in harmony with the tastes and demands of the younger generation. [Sidenote: Chrysippus.]