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 Rh he was making a retrogressive step. The scientific heritage of Heracleitus passed into the hands neither of Plato nor of Aristotle, but into those of Democritus. But the world was not yet ready to receive the great conceptions of the philosopher of Abdera. It was reserved for the Stoics to return to the track marked out by the earlier philosophers; and, professing themselves disciples of Heracleitus, to develope the idea of evolution systematically. In doing this, they not only omitted some characteristic features of their master's teaching, but they made additions altogether foreign to it. One of the most influential of these importations was the transcendental theism which had come into vogue. The restless, fiery energy, operating according to law, out of which all things emerge and into which they return, in the endless successive cycles of the great year; which creates and destroys worlds as a wanton child builds up, and anon levels, sand castles on the seashore; was metamorphosed into a material world-soul and decked out with all the attributes of ideal Divinity; not merely with infinite power and transcendent wisdom, but with absolute goodness.

The consequences of this step were momentous. For if the cosmos is the effect of an immanent, omnipotent and infinitely beneficent cause, the existence in it of real evil, still less of necessarily inherent evil, is plainly inadmissible. (13) Yet the universal experience of mankind testified then, as now, that, whether we look within us or without us, evil stares us in the face on all sides; that if