30. As might be expected, there is the same difficulty about the “innumerable worlds” ascribed to Anaximenes as about those of Anaximander, and most of the arguments given above (§ 18) apply here also. The evidence, however, is far less satisfactory. Cicero says that Anaximenes regarded air as a god, and adds that it came into being.[164] That there is some confusion here is obvious. Air, as the primary substance, is certainly eternal, and it is quite likely that Anaximenes called it “divine,” as Anaximander did the Boundless; but it is certain that he also spoke of gods who came into being and passed away. These arose, he said, from the air. This is expressly stated by Hippolytos,[165] and also by St. Augustine.[166] These gods are probably to be explained like Anaximander’s. Simplicius, indeed, takes another view;[167] but he may have been misled by a Stoic authority. Footnote 164: Cic. _de nat. D._ i. 26 (R. P. 28 b). On what follows see Krische, _Forschungen_, pp. 52 sqq. Footnote 165: Hipp. _Ref._ i. 7, 1 (R. P. 28). Footnote 166: Aug. _de civ. D._ viii. 2: “Anaximenes omnes rerum causas infinito aëri dedit: nec deos negavit aut tacuit; non tamen ab ipsis aërem factum, sed ipsos ex aëre ortos credidit” (R. P. 28 b). Footnote 167: Simpl. _Phys._ p. 1121, 12 (R. P. 28 a). The passage from the _Placita_ is of higher authority than this from Simplicius. Note, further, that it is only to Anaximenes, Herakleitos, and Diogenes that successive worlds are ascribed even here. With regard to Anaximander, Simplicius is quite clear. For the Stoic view of Herakleitos, see Chap. III. § 78; and for Diogenes, Chap. X. § 188. That Simplicius is following a Stoic authority is suggested by the words καὶ ὕστερον οἱ ἀπὸ τῆς Στοᾶς. Cf. also Simpl. _de Caelo_, p. 202, 13. [Sidenote: Influence of Anaximenes.]