[292] Cic. N. D. ii. 9, 23 (conf. iii. 14, 35), gives it apparently as the view of Cleanthes, who alone is mentioned, 9, 24. All living things, plants, and animals, exist by heat: nam omne quod est calidum et igneum cietur et agitur motu suo. Digestion and circulation are the result of heat: ex quo intelligi debet, eam caloris naturam vim habere in se vitalem per omnem mundum pertinentem. Moreover: omnes partes mundi ... calore fultæ sustinentur. There must be fire in earth and stones, else it could not be extracted therefrom. Water, especially fresh spring water, is warm, more particularly in winter, and as motion warms us, so the roll of the waves does the sea. From water likewise as it evaporates, air derives its heat.... Jam vero reliqua quarta pars mundi, ea et ipsa tota natura fervida est, et cæteris naturis omnibus salutarem impertit et vitalem calorem. Ex quo concluditur, cum omnes mundi partes sustineantur calore, mundum etiam ipsum simili parique natura in tanta diuturnitate servari: eoque magis quod intelligi debet, calidum illum atque igneum ita in omni fusum esse natura, ut in eo insit procreandi vis, &c. [293] On the argument, ex consensu gentium, consult Plut. Sto. Rep. 38. 3; Com. Not. 32, 1; Cic. N. D. ii. 2, 5; Seneca, Benef. iv. 4; Sext. Math. ix. 123 and 131, where different varieties of it are given, even a particular one from Zeno. [294] Sext. Math. ix. 75. [295] Cic. N. D. iii. 9, 22: Zeno enim ita concludit: quod ratione utitur, melius est, quam id, quod ratione non utitur. Nihil autem mundo melius. Ratione igitur mundus utitur. The same, ibid. ii. 8, 21, and 12, 34. Sext. Math. ix. 104: εἰ τὸ λογικὸν τοῦ μὴ λογικοῦ κρεῖττόν ἐστιν, οὐδὲν δέ γε κόσμου κρεῖττόν ἐστι, λογικὸν ἄρα ὁ κόσμος ... τὸ γὰρ νοερὸν τοῦ μὴ νοεροῦ καὶ ἔμψυχον τοῦ μὴ ἐμψύχου κρεῖττόν ἐστιν· οὐδὲν δέ γε κόσμου κρεῖττον· νοερὸς ἄρα καὶ ἔμψυχός ἐστιν ὁ κόσμος. Likewise Diog. 142, says that Chrysippus, Apollodorus, and Posidonius agree that the world is ζῷον καὶ λογικὸν καὶ ἔμψυχον καὶ νοερόν· τὸ γὰρ ζῷον τοῦ μὴ ζῷον κρεῖττον· οὐδὲν δὲ τοῦ κόσμου κρεῖττον· ζῷον ἄρα ὁ κόσμος. [296] Cic. N. D. ii. 8, 22: Zeno affirms: Nullius sensu carentis pars aliqua potest esse sentiens. Mundi autem partes sentientes sunt. Non igitur caret sensu mundus. [297] Diog. 143: ἔμψυχον δὲ [τὸν κόσμον], ὡς δῆλον ἐκ τῆς ἡμετέρας ψυχῆς ἐκεῖθεν οὔσης ἀποσπάσματος. Sext. Math. ix. 101: Ζήνων δὲ ὁ Κιττιεὺς ἀπὸ Ξενοφῶντος τὴν ἀφορμὴν λαβὼν οὑτωσὶ συνερωτᾷ· τὸ προϊέμενον σπέρμα λογικοῦ καὶ αὐτὸ λογικόν ἐστιν· ὁ δὲ κόσμος προΐεται σπέρμα λογικοῦ, λογικὸν ἄρα ἐστὶν ὁ κόσμος. The same proof in Sext. Math. ix. 77 and 84; Cic. l.c. Conf. ibid. ii. 31, 79; 6, 18, where also the passage in Xenophon, Mem. i. 4, 8, quoted by Sext. ix. 94, is referred to.