It is hardly necessary to notice here how the distinctive features of the Epicurean morals were developed out of their theory of happiness, in contrast to the Stoic teaching. The happiness of Epicurus, however, does not depend upon sensual gratification as such, but upon repose of mind and cheerfulness of disposition. His theory of morals, therefore, notwithstanding its foundation in pleasure, bears a nobler character, which is seen in its language as to the wise man’s relations to the pains and passions of the body, to poverty and riches, to life and death, quite as much as in the mild humanity and the warm and hearty appreciation of friendship by the Epicurean School. The rationalising spirit of that School was undoubtedly opposed to any religious belief which supposed an intervention of God in the course of the world, or the world’s influence on man for weal or woe; but its appeal to the senses without criticism placed no objection in the way of admitting divine beings, from whom no such intervention need be feared. Nay, more, this belief seemed the most natural ground for explaining the popular belief in Gods. It satisfied an inborn and apparently keenly felt want by supplying an appropriate object of devotion, and a standard by which to test the accuracy of moral ideas. Hence, notwithstanding scientific defects and contradictions, the whole system of Epicurus bears a definite stamp. All the essential parts of that system are subservient to one and the same end. The consistent working out of a scientific view of nature is looked for in vain; but there is no lack of consistency arising from an undeniable reference of the individual to a definite and practical standard. [B. Historical position of Epicureanism.] [(1) Relation to Stoicism.] Looking to the wider historical relations of the Epicurean system, the first point which calls for remark is the relation of that system to Stoicism. The contrast between the two Schools is obvious; attention having been already drawn to it on all the more important points. It is likewise well known that a constant rivalry existed between the two Schools during their whole careers, that the Stoics looked down on the Epicureans, and circulated many calumnies with respect to their morals. For these statements proofs may be found in the preceding pages. Nevertheless, the two Schools are related in so many respects, that they can only be regarded as parallel links connected in one chain, their differences being varieties where the same main tendency [(a) Points of agreement.]