The last three passages show how the poet’s mind was filled with the philosophic thought of the day. In identifying divinity with the ether he was apparently giving poetic expression to the views of his contemporary, the philosopher Diogenes of Apollonia, whom he must have known at Athens. Diogenes followed Anaximenes in making “Air” (or the “Ether”) the basic element of the world, but advanced beyond his predecessor in attributing to “Air” intelligence and movement—indeed he held that it could only be conceived as intelligent; and he further said that this intelligent “Air,” which was the cause and, by virtue of its intelligence, the director of all things, seemed to him to be god. In the mind of man therefore the divine principle shows itself as intellect, in nature it is law. But in Hecuba’s prayer there is a higher conception of god than even this—the divine reason is also world-ruling Justice: Justice and God are one. This identification in a sense is as old as Hesiod, but Euripides conceives of Justice not as the daughter of Zeus but as identical with the cosmic reason, immanent in all things, forming and directing all things. When the poet speaks of Justice in ways more natural to the ordinary man, he combats the current notion that Justice dwells in heaven where men’s sins are recorded in a book; rather, he says, she is here on earth with men, unseen but seeing all.[183] Yet he never carried out this idea and reconciled it with the actual moral condition of the world and the undeserved sufferings of mankind. The problem of evil and doubt constantly vexed him; neither faith nor reason gave him rest: When faith overfloweth my mind, God’s providence all-embracing Banisheth griefs: but when doubt whispereth ‘Ah but to _know_!’ No clue through the tangle I find of fate and of life for my tracing: There is ever a change and many a change, And the mutable fortune of men evermore sways to and fro Over limitless range.[184] On death and the possibility of a future life Euripides again gives us no consistent views. He thought that men fear the great transition from inexperience with it; but he found some comfort in the fact that death comes in obedience to nature’s universal law, and therefore should cause no alarm.[185] Still he felt that the possibility of life beyond the grave gave no certainty of joy, for many, like Macaria in the Heraclidae, might say: If in the grave aught be: But ah that naught might be!—for if there too We mortals who must die shall yet have cares, I know not whither one shall turn; since death For sorrow is accounted chiefest balm.[186]