of indifference.(422) These all sought to cure those whom the fables of the popular religion were insufficient to satisfy, those who felt the evils and trials of life and knew not whither to turn in their need. But the Stoic and the Epicurean cures stood in the strongest contrast to each other. Zeno(423) of Cittium in Cyprus, after listening for twenty years to the teaching of various Socratic masters in Athens, founded a school himself, and wished it to be a school of virtuous men rather than of speculative philosophers. It was a system of complete materialism rigorously carried out. He admitted only corporeal causes, and two principles, matter, and a force eternally indwelling in it and shaping it. These two principles, matter and force, were in fact to the stoic mind only one eternal being viewed in a twofold aspect. Matter for its subsistence needs a principle of unity to form and hold it together: and this, the active element, is inconceivable without matter as the subject in which it dwells, works, and moves. Thus the positive element is matter viewed as being as yet without qualities, while the active element which runs through and quickens everything is God in matter. In real truth God and matter are one thing, or, in other words, the stoic doctrine is a pantheism which views matter as instinct with life.(424) God is the unity of that force which embraces and interpenetrates the universe, assuming all forms, and as such is a subtle fluid, fire, ether, or breath, in which are contained all forms of existence belonging to the world-body which it animates, and from which they develop themselves in order: it lives and moves in all, and is the common source of all effect and all desire. God, then, is the world-soul, and the world itself no aggregate of independent elements, but a being, organised, living, filled and animated by a single soul, that is to say, by one original fire manifesting itself in various degrees of tension and heat. If in Aristotle’s theory the world is a total of single beings, which are only bound together unto a higher aim by a community of effort, in the stoic system on the contrary these beings all viewed together are members of a surpassingly perfect organisation, and as such, so bound in one, that nothing can happen to the individual being, which does not by sympathy extend its operation to all others. Thus on his physical side, God is the world-fire, the vital all-interpenetrating heat, the sole cause of all life and motion, and the necessity which rules the world: while on his moral side, inasmuch as the first general cause can only be a soul full of reason and wisdom, he is the world-reason, a blessed being, the originator of the moral law, ever occupied with the government of the world, being in fact himself the world. Thus everything is subject to the law of absolute necessity; everything eternally determined through an endless series of preceding causes, since nothing happens without a cause,