istic supernaturalisms are apt to play a large part among the generative agencies of naturalism.
Thus, various external influences may have contributed to the rise of philosophy among the Ionian Greeks of the sixth century. But the assimilative capacity of the Greek mind—its power of Hellenizing whatever it touched—has here worked so effectually, that so far as I can learn, no indubitable traces of such extraneous contributions are now allowed to exist by the most authoritative historians of Philosophy. Nevertheless, I think it must be admitted that the coincidences between the Heracleito-stoical doctrines and those of the older Hindu philosophy are extremely remarkable. In both, the cosmos pursues an eternal succession of cyclical changes. The great year, answering to the Kalpa, covers an entire cycle from the origin of the universe as a fluid, to its dissolution in fire—"Humor initium, ignis exitus mundi," as Seneca has it. In both systems, there is immanent in the cosmos a source of energy, Brahma, or the Logos, which works according to fixed laws. The individual soul is an efflux of this world-spirit and returns to it. Perfection is attainable only by individual effort, through ascetic discipline, and is rather a state of painlessness than of happiness; if indeed it can be said to be a state of anything, save the negation of perturbing emotion. The hatchment motto "In Cœlo Quies" would serve both Hindu and Stoic; and absolute quiet is not easily distinguishable from annihilation.
Zoroasterism, which, geographically, occupies a position intermediate between Hellenism and Hinduism, agrees with the latter in recognizing the essential evil of the cosmos; but differs from both in its intensely anthropomorphic personification of the two antagonistic principles, to the one of which it ascribes all the good; and, to the other, all the evil. In fact, it assumes the existence of two worlds, one good and one bad; the latter created by the evil power for the purpose of damaging the former. The existing cosmos is a mere mixture of the two and the 'last judgment' is a root and branch extirpation of the work of Ahriman.
