Need I pass on to Aristotle, and show in detail how his philosophy so dominated mediæval learning that it was adopted and protected by the Church, and that it became one of the efforts of the spirit of reform in logic and in psychology to break the shackles which this great thinker had, as the modern spirits often complained, forged to keep the human intellect from its advance? Need I tell you that this was owing to a travesty of the great man, learned not from his own pregnant words but through translations and commentaries? I will conclude with a reference to the two great systems that dominated the Roman world after Plato and Aristotle had turned philosophy into an ethical channel--I mean those of the Stoics and of the Epicureans, who mapped out human character with a clearness that makes them our teachers to the present day. Not that they avoided speculating on the nature of the universe. The physics of Epicurus, borrowed from Democritus, are among the most difficult of studies, and the Stoics embraced in their view as the motive of action of their wise man all the harmony of the universe. These speculations may now be antiquated, but as the teachers of ethical types, as the expounders of what the highest human wisdom finds in its search for happiness, these two schools have fixed the types of civilised men for all time. Every man in this audience is born either a Stoic or an Epicurean, or what is perhaps far more common, alternates from one to the other according to circumstances. In its simplest form the great question is: Are we to live for duty, or live for pleasure--not of course mere vulgar pleasure of the senses, but that refined balance of intellectual and moral pleasure which you will find best explained in my old friend Walter Pater’s _Marius the Epicurean_; or else are we to seek for our standard outside ourselves, in the laws which the Moral Governor of the world has established for its welfare, and co-operate with Him in the promotion of His great ends? Such is the ideal wise man of the Stoics, who despised all earthly delights, all physical pleasures, for the sake of the great law of duty, and the great mission of living for some nobler purpose than mere animal or social comforts. We have its best expression in the peroration of Cicero’s account of the system[47]; or if you will have it in a more familiar shape, in the loud clarion of Saint Paul: “As deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things.”[48] For he too was bred a Stoic, and was not afraid in his addresses to cultivated men of his day to preach Stoic theology, akin to Pantheism.