ence.

Lucretius resolutely puts away from him the whole pageant of fictitious
religion. He scouts its terrors, and scorns to depend on unreal
consolation. He addresses himself to the intellectual problem of the
universe, and decides that all is ruled by material laws.

In Epictetus man reverts from the problem of the universe to the problem
of the soul. The beauty of the Greek world has faded, the stern Roman
world has trained its best spirits to live with resolute self-mastery.
The mythologic gods are no longer worth talking about for serious men.
But here is the great actual business of living,--it can be met in manly
temper, and be made a scene of lofty satisfaction and serene tranquillity.

Epictetus was the consummate expression of that Stoic philosophy in which
were blended the clearness of Greek thought and the austerity of the best
Roman life. Stoicism reverted from all universe-schemes, spiritual or
materialist, to the conduct of human life which Socrates had propounded
as the essential theme. The Stoic affirmed that all good and evil reside
for man in his own will, and that simply in always choosing the right
rather than the wrong he may find supreme satisfaction. Epictetus
expresses this in the constant tone of heroism and victory. In the more
feminine nature of Marcus Aurelius the same ideas yield a beautiful
fidelity along with a habitual sadness.

Stoicism was the noblest attainment of the Greek-Roman world. It was a
clear and fearless application of reason to human life, with little
attempt to solve the mystery of the universe. It gave an ideal and rule
to thoughtful, robust, and masculine natures. It made small provision
for the ignorant, the weak, or the feminine. Its watchwords were Reason,
Nature, Will.

The distinction of the Hebrew development was that the higher minds took
up the popular mythology, elevated and purified it. The Hebrew genius
was not intellectual but ethical and emotional. The typical Hebrew guide
was not a philosopher but a prophet. Through a development of many
centuries the popular religion from polytheistic became monotheistic, and
from worshiping the sun and fire came to worship an embodiment of
righteousness and of supreme power. An ideal of character grew up--in
close association with religious worship and ceremonial--in which the
central virtues were justice, benevolence, and chastity. The sentiments
of the family, the nation, and the church were fused