d that hence he can only develop the
world in a predestined way, as the vital warmth evolves a seed into the
predestined form of a plant.

[Sidenote: Exoteric philosophy of the Stoics.]

The Stoics held it indecorous to offend needlessly the religious ideas
of the times, and, indeed, they admitted that there might be created
gods like those of Plato; but they disapproved of the adoration of
images and the use of temples, making amends for their offences in these
particulars by offering a semi-philosophical interpretation of the
legends, and demonstrating that the existence, and even phenomenal
display of the gods was in accordance with their principles. Perhaps to
this exoteric philosophy we must ascribe the manner in which they
expressed themselves as to final causes--expressions sometimes of
amusing quaintness--thus, that the peacock was formed for the sake of
his tail, and that a soul was given to the hog instead of salt, to
prevent his body from rotting; that the final cause of plants is to be
food for brutes, of brutes to be food for men, though they discreetly
checked their irony in its ascending career, and abstained from saying
that men are food for the gods, and the gods for all.

[Sidenote: Their opinions of the nature of the soul.]

The Stoics concluded that the soul is mere warm breath, and that it and
the body mutually interpervade one another. They thought that it might
subsist after death until the general conflagration, particularly if its
energy were great, as in the strong spirits of the virtuous and wise.
Its unity of action implies that it has a principle of identity, the I,
of which the physiological seat is the heart. Every appetite, lust, or
desire is an imperfect knowledge. Our nature and properties are forced
upon us by Fate, but it is our duty to despise all our propensities and
passions, and to live so that we may be free, intelligent, and virtuous.

[Sidenote: Their ethical rules of wisdom.]

This sentiment leads us to the great maxim of Stoical Ethics, "Live
according to Reason;" or, since the world is composed of matter and God,
who is the Reason of the world, "Live in harmony with Nature." As Reason
is supreme in Nature, it ought to be so in man. Our existence should be
intellectual, and all bodily pains and pleasures should be despised. A
harmony between the human will and universal Reason constitutes virtue.
The free-will of the sage should guide his actions in the same
irresistibl