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. 120, N.D. I. 23, II. 160 (where there is a quaint jest on the subject), Zeller 167 sq. Necessitatem:  [Greek:  ananken], which is [Greek:  eirmos aition], 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. [Greek:  Tuche] therefore is defined as [Greek:  aitia adelos anthropinoi logismoi] (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), [Greek:  oude ti gignetai ergon epi chthoni sou dicha daimon]. Inter quasi fatalem:  a trans. of the Gk. [Greek:  katenankasmenon].  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 [Greek:  tyche] and [Greek:  to automaton], also ch. 8—­9 for [Greek:  ananke].  Plato’s doctrine of [Greek:  ananke], which is diametrically opposed to that of the Stoics, is to be found in Timaeus p. 47, 48, Grote’s Plato, III. 249—­59.