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they be got at second hand through Antiochus. Cf. Zeller 137, Stob. I. 22, 3. The partes mundi are
spoken of in most of the passages just quoted, also in N.D. II. 22, 28, 30, 32, 75, 86, 115, 116, all
from Stoic sources. Effectum esse mundum: Halm adds unum from his favourite MS. (G). Natura
sentiente: a clumsy trans. of a?s??t? ??s?a = substance which can affect the senses. The same
expression is in N.D. II. 75. It should not be forgotten, however, that to the Stoics the universe
was itself sentient, cf. N.D. II. 22, 47, 87. Teneantur: for contineantur; cf. N.D. II. 29 with II. 31 In
qua ratio perfecta insit: this is thorough going Stoicism. Reason, God, Matter, Universe, are
interchangeable terms with the Stoics. See Zeller 145—150 By an inevitable inconsistency, while
believing that Reason is the Universe, they sometimes speak of it as being in the Universe, as
here (cf. Diog. Laert. VII. 138, N.D. II. 34) In a curious passage (N.D. I. 33), Cic. charges
Aristotle with the same inconsistency. For the Pantheistic idea cf. Pope "lives through all life,
extends through 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 e?p???s??.
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. a?ast??a?, e?p?pte?? ??p? t????.
§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 p?????a 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:
a?a????, which is e??µ?? a?t???, 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. ???? therefore is defined as
a?t?a ad???? a????p???? ????sµ?? (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), ??de
t? ????eta? e???? ep? ????? s?? d??a da?µ??. Inter quasi fatalem: a trans. of the Gk. ?at??a??
asµe???. 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. given above, the student might with advantage read Aristotle's Physica II. ch. 4—6, with M.
Saint Hilaire's explanation, for the views of Aristotle about t??? and t? a?t?µat??, also ch. 8—9
for a?a???. Plato's doctrine of a?a???, which is diametrically opposed to that of the Stoics, is to
be found in Timaeus p. 47, 48, Grote's Plato, III. 249—59.
§§30—32. Part iv. of Varro's Exposition: Antiochus' Ethics. Summary. Although the
old Academics and Peripatetics based knowledge on the senses, they did not make
the senses the criterion of truth, but the mind, because it alone saw the permanently
real and true (30). The senses they thought heavy and clogged and unable to gain
knowledge of such things as were either too small to come into the domain of sense,
or so changing and fleeting that no part of their being remained constant or even the
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