e 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 [Greek: ekpyrosis]. _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. [Greek:
anastenai, ekpiptein hypo tinos].

Sec.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 [Greek: pronoia] 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.