e thirsts, insensible of shame;
Now sloth unnerves them in voluptuous ease,
And the sweet pleasures of the body please.
With eager haste they rush the gulf within,
And their whole souls are centred in their sin.
But, oh, great Jove! by whom all good is given!
Dweller with lightnings and the clouds of heaven!
Save from their dreadful error lost mankind!
Father! disperse these shadows of the mind!
Give them thy pure and righteous law to know;
Wherewith thy justice governs all below.
Thus honored by the knowledge of thy way,
Shall men that honor to thyself repay;
And bid thy mighty works in praises ring,
As well befits a mortal's lips to sing:
More blest, nor men, nor heavenly powers can be,
Than when their songs are of thy law and thee.[839]

[Footnote 839: Sir C. A. Elton's version, published in "Specimens of
Ancient Poets," edited by William Peters, A. M., Christ Church, Oxford.]

PSYCHOLOGY.

As in the world there are two principles, the passive and the active, so
in the understanding there are two elements: a passive
element--_sensation_, and an active element--_reason_.

All knowledge commences with the phenomena of sensation (aisthesis).
This produces in the soul an image (phantasia), which corresponds to the
exterior object, and which Chrysippus regarded as a modification of the
mind (alloiosis).[840]

Associate with sensibility is thought--the faculty of general ideas--the
orthos logos, or right reason, as the supreme power and the guiding
light of humanity. This active principle is of divine origin, "a part or
shred of the Divinity."

[Footnote 840: Diogenes Laertius, "Lives of the Philosophers," bk. vii.
ch. xxxiv.]

This "right reason," or "common reason," is the source and criterion of
all truth; "for our individual natures are all parts of the universal
nature," and, therefore, all the dictates of "common reason" are
"identical with that right reason which pervades every thing, being the
same with Jupiter, who is the regulator and chief manager of all
things."

The fundamental canon of the logic of the Stoics, therefore, was that
"what appears to all, that is to be believed, for it is apprehended by
the reason, which is common and Divine."

It is needless to remark that the Stoics were compelled by their
physiological theory to deny the proper immortality of the soul. Some of
them seem to have supposed that it migh