s," bk. vii.
ch. vii.]

None of the writings of the early Stoics, save a "Hymn to Jupiter," by
Cleanthes, have survived. We are chiefly indebted to Diogenes
Laertius[822] and Cicero[823] for an insight into their system. The Hymn
of Cleanthes sheds some light on their Theology, and their moral
principles are exhibited in "The Fragments" of Epictetus, and "The Life
and Meditations" of Marcus Aurelius.

[Footnote 822: "Lives of the Philosophers," bk. vii.]

[Footnote 823: "De Fm.," and "De Natura Deorum."]

The philosophy of the Stoics, like that of the Epicureans, was mainly a
philosophy of life--that is, a _moral_ philosophy. The manner in which
they approached the study of morals, and the principles upon which they
grounded morality, were, however, essentially different.

The grand object of Epicurus was to make the current of life flow on as
comfortably as possible, without any distracting thoughts of the past or
any disturbing visions of the future. He therefore starts with this
fundamental principle, that the true philosophy of life is to enjoy
one's self--the aim of existence is to be happy. Whatever in a man's
beliefs or conduct tends to secure happiness is _right_; whatever
awakens uneasiness, apprehension, or fear, is _wrong_. And inasmuch as
the idea of a Divine Creator and Governor of the universe, and the
belief in a future life and retribution, are uncomfortable thoughts,
exciting superstitious fears, they ought to be rejected. The Physics and
the Psychology of Epicurus are thus the natural outgrowth of his
Morality.

Zeno was evidently a more earnest, serious, and thoughtful man. He
cherished a nobler ideal of life than to suppose "man must do
voluntarily, what the brute does instinctively--eschew pain, and seek
pleasure." He therefore seeks to ascertain whether there be not some
"principle of nature," or some law of nature, which determines what is
right in human action--whether there be not some light under which, on
contemplating an action, we may at once pronounce upon its intrinsic
_rightness_, or otherwise. This he believes he has found in the
_universal reason_ which fashioned, and permeates, and vivifies the
universe, and is the light and life of the human soul. The chief good
is, confessedly, to live according to nature; which is to live according
to virtue, for nature leads us to that point.... For our individual
natures are all part of the universal nature; on which account, the
chief goo