110 EVOLUTION AND ETHICS n 



things are changed into fire and fire into all things, 

 as gold into goods and goods into gold. 



Note 13 (p. 71). 

 Popes lines in the Essay on Man (Ep. i. 267-8), 



' ' All are but parts of one stupendous whole, 

 Whose body Nature is, and God the soul," 



simply paraphrase Seneca's "quern in hoc mimdo 

 locum deus obtinet, hunc in homine animus : quod 

 est illic materia, id nobis corpus est." — (Ep. Ixv. 21) ; 

 which again is a Latin version of the old Stoical 

 doctrine, ets airav tov koct/xov jxepo^ Sl7]K€l 6 vovs, 

 KaOoLTrep dc}> rj/xoyv rj ^v^rj. 



So far as the testimony for the universality of what 

 ordinary people call ' evil ' goes, there is nothing 

 better than the writings of the Stoics themselves. 

 They might serve as a storehouse for the epigrams of 

 the ultra-pessimists. Heracleitus {circa 500 B.C.) 

 says just as hard things about ordinary humanity 

 as his disciples centuries later ; and there really 

 seems no need to seek for the causes of this dark 

 view of life in the circumstances of the time of 

 Alexander's successors or of the early Emperors of 

 Home. To the man with an ethical ideal, the world, 

 including himself, will always seem full of evil. 



Note 14 (p. 73). 



I use the well-known phrase, but decline respon- 

 sibility for the libel upon Epicurus, whose doctrines 

 were far less compatible with existence in a stye 



