It would seem, also, that the Stoic materialism was betraying its fundamental incompatibility with a hope originally borrowed from the idealism of Plato. Nor was this renunciation inconsistent with the ethical dualism which drew a sharp line of distinction between flesh and spirit in the constitution of man, for the superiority of the spirit arose from its identity with the divine substance into which it was destined to be reabsorbed after death.[379] If, in the philosophy of Epictêtus, physics and morality become entirely identified with religion, religion, on the other hand, remains entirely natural and moral. It is an offering not of prayer but of praise, a service less of ceremonies and sacrifices than of virtuous deeds, a study of conscience rather than of prophecy, a faith not so much in supernatural portents as in providential law.[380] But in arriving at Marcus Aurelius, we have overstepped the line which divides rational religion from superstition. Instances of the good emperor’s astonishing credulity have already been given and need not be repeated. They are enough to show that his lavish expenditure on public worship was dictated by something more than a regard for established customs. We know, indeed, that the hecatombs with which his victories were celebrated gave occasion to profane merriment even in the society of that period. On one occasion, a petition was passed from hand to hand, purporting to be addressed to the emperor by the white oxen, and deprecating his success on the ground that if he won they were lost.[381] Yet the same Marcus Aurelius, in speaking of his predecessor Antoninus, expressly specifies piety without superstition as one of the traits in his character which were most deserving of imitation.[382] And, undoubtedly, the mental condition of those who were continually in an agony of fear lest they should incur the divine displeasure by some purely arbitrary act or omission, or who supposed that the gods might be bribed into furthering their iniquitous enterprises, was beyond all comparison further removed from true wisdom than the condition of those who believed themselves to be favoured by particular manifestations of the divine beneficence, perhaps as a recompense for their earnest attempts to lead a just and holy life. We may conclude, then, that philosophy, while injuriously affected by the supernaturalist movement, still protected its disciples against the more virulent forms of superstition, and by entering into combination with the popular belief, raised it to a higher level of feeling and of thought. It was not, however, by Stoicism that the final reconciliation of ancient religion with philosophy could be accomplished, but by certain older forms of speculation which we now proceed to study.