all extent". _Sempiterna_: Aristotle held this: see II. 119 and _N.D._ II. 118, Stob. I. 21, 6. The Stoics while believing that our world would be destroyed by fire (Diog. Laert. VII. 141, R. and P. 378, Stob. I. 20, 1) regarded the destruction as merely an absorption into the Universal World God, who will recreate the world out of himself, since he is beyond the reach of harm (Diog. Laert. VII. 147, R. and P. 386, Zeller 159) Some Stoics however denied the εκπυρωσις. _Nihil enim valentius_: this is an argument often urged, as in _N.D._ II. 31 (_quid potest esse mundo valentius?_), Boethus quoted in Zeller 159. _A quo intereat_: _interire_ here replaces the passive of _perdere_ cf. αναστηναι, εκπιπτειν ‛υπο τινος. §29. _Quam vim animum_: there is no need to read _animam_, as some edd. do. The Stoics give their World God, according to his different attributes, the names God, Soul, Reason, Providence, Fate, Fortune, Universal Substance, Fire, Ether, All pervading Air-Current, etc. See Zeller, ch. VI. _passim_. Nearly all these names occur in _N.D._ II. The whole of this section is undilutedly Stoic, one can only marvel how Antiochus contrived to fit it all in with the known opinions of old Academics and Peripatetics. _Sapientiam_: cf. _N.D._ II. 36 with III. 23, in which latter passage the Stoic opinion is severely criticised. _Deum_: Cic. in _N.D._ I. 30 remarks that Plato in his _Timaeus_ had already made the _mundus_ a God. _Quasi prudentium quandam_: the Greek προνοια is translated both by _prudentia_ and _providentia_ in the same passage, _N.D._ II. 58, also in _N.D._ II. 77--80. _Procurantem ... quae pertinent ad homines_: the World God is perfectly beneficent, see _Ac._ II. 120, _N.D._ I. 23, II. 160 (where there is a quaint jest on the subject), Zeller 167 sq. _Necessitatem_: αναγκην, which is ειρμος αιτιων, _causarum series sempiterna_ (_De Fato_ 20, cf. _N.D._ I. 55, _De Div._ I. 125, 127, Diog. VII. 149, and Zeller as before). This is merely the World God apprehended as regulating the orderly sequence of cause upon cause. When the World God is called Fortune, all that is expressed is human inability to see this orderly sequence. Τυχη therefore is defined as αιτια αδηλος ανθρωπινωι λογισμωι (Stob. I. 7, 9, where the same definition is ascribed to Anaxagoras--see also _Topica_, 58--66). This identification of Fate with Fortune (which sadly puzzles Faber and excites his wrath) seems to have first been brought prominently forward by Heraclitus, if we may trust Stob. I. 5, 15. _Nihil aliter possit_: on _posse_ for _posse fieri_ see _M.D.F._ IV. 48, also _Ac._ II. 121. For the sense of Cleanthes' hymn to Zeus (i.e. the Stoic World-God), ουδε τι γιγνεται εργον επι χθονι σου διχα δαιμον. _Inter quasi fatalem_: a trans. of the Gk. κατηναγκασμενον. I see no reason for suspecting _inter_, as Halm does. _Ignorationemque causarum_: the same words in _De Div._ II. 49; cf. also August. _Contra Academicos_ I. 1. In addition to studying the reff.