Thus while the Roman statesman found it necessary to maintain the ius divinum without troubling himself to attempt to put any new life into the details of the worship it prescribed, content to let much of it sink into oblivion as no longer essential to the good government of the State, the greatest poetical genius of the age was proclaiming in trumpet tones that if a man would make good use of his life he must abandon absolutely and without a scruple the old religious ideas of the Graeco-Roman world. But there was another school of thought which had long been occupied with these difficulties, and had reached conclusions far better suited than the dogmatism of Lucretius to the conservative character of the Roman mind, for it found a place for the deities of the State, and therefore for the ius divinum, in a philosophical system already widely accepted by educated men. This school may be described as Stoic, though its theology was often accepted by men who did not actually call themselves Stoics; for example, by Cicero himself, who, as an adherent of the New Academy, the school which repudiated dogmatism and occupied itself with dialectic and criticism, was perfectly entitled to adopt the tenets of other schools if he thought them the most convincing. Its most elaborate exponent in this period was Varro, and behind both Varro and Cicero there stands the great figure of the Rhodian Posidonius[548], of whose writings hardly anything has come down to us. It is worth while to trace briefly the history of this school at Rome, for it is in itself extremely interesting, as an attempt to reconcile the old theology--if the term may be used--with philosophical thought, and it probably had an appreciable influence on the later quasi-religious Stoicism of the Empire.