connection of their tenets, and the motives which gave rise to them, can only be known by conjecture. Had the writings of Zeno and Chrysippus come down to us in their entirety, we should have had a much surer foundation on which to build, and far less would have been left to conjecture. An opportunity, too, would then have been afforded of tracing the inward growth of the Stoic teaching, and of deciding how much of that teaching was due to Zeno, and how much to Chrysippus. That this work of discrimination can now only be done very imperfectly, is the second difficulty, and it arises from the nature of the authorities. It may be ascertained without difficulty what the teaching of the Stoics was since the time of Chrysippus, but only on a few points are the differences between Chrysippus and his predecessors known. For the most part, the authorities do not hesitate to attribute to the founder of the School all that was known to them as belonging to its later members, just as everything Pythagorean was directly attributed to Pythagoras, and everything Platonic to Plato. Still, there can be no doubt that the Stoic teaching was very considerably expanded by Chrysippus, and altered in many ways. But how considerable the alterations were, and in what they consisted, are questions upon which there is little direct evidence. [(2) Use to be made of authorities.] The path is thus marked out, which must be followed in giving an exposition of the Stoic philosophy. If full information were forthcoming respecting the rise of the Stoic system and the form it assumed under each one of its representatives, it would be most natural to begin by reviewing the motives which led Zeno to his peculiar teaching, and by describing the system as it grew up. Next it would be right to trace step by step the changes and expansions which it received at the hands of each succeeding teacher. In default of the necessary information for such a treatment of the subject, it will be better to pursue another course. The Stoic teaching will have to be treated as a whole, in which the contributions of individuals can no longer be distinguished. It will have to be set forth in the form which it assumed after the time of Chrysippus. The share of individuals in constructing the system, and their deviations from the general type, cannot be considered, except in cases where they are placed beyond doubt by the statements of the ancients, or by well-founded historical surmises. Stoicism will have to be described in the first place as it is traditionally known, without having its principles explained or resolved into their component factors; without even considering how they grew out of previous systems. Not till this has been done will it be possible to analyse the purport and structure of the system, so as to fathom its leading motives, to understand the connection of its various parts, and thus to ascertain its true position in history. [B. Problem proposed to the Stoic philosophy.]