arrangement of the heavenly bodies in Itself as such ; and (3) in the third place to that whole of which these two are parts. Again, the cosmos is defined as the individual being qualifying the whole of substance, or, in the words of Posidonius in his elementary treatise on Celestial Phenomena, a system made up of heaven and earth and the natures in them, or, again, as a system constituted by gods and men and all things created for their sake. By heaven is meant the extreme circumference or ring in which the deity has his seat. The world," in their view, is ordered by reason and providence : so says Chrysippus in the fifth book of his treatise On Providence and Posidonius in his work On the Gods, book iii. — inasmuch as reason pervades every part of it, just as does the soul in us. Only there is a difference of degree ; in some parts there is more of it, in others less. For through some parts it passes as a hold " or containing force, as is the case with our bones and sinews ; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle : so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether ; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all