given the deity his other titles, fastening, as best they can. on some one or other of his peculiar attributes. The substance of God is declared by Zeno to be the whole world and the heaven, as well as by Chrysippus in his first book Of the Gods, and by Posidonius in his first book with the same title. Again, Antipater in the seventh book of his work 0?i the Cosmos says that the substance of God is akin to air, while Boeilms in his work On Nature s peaks of the sphere of the fixed stars as the substance of God. Now the term Natur e is used by them to mean sometimes that which holds the world together, sometimes that which causes terrestrial things to spring up. Nature is defined as a force moving of itself, producing and preserving in being its offspring in accordance with seminal principles a within definite periods, and effecting results homogeneous with their sources. Nature, they hold, aims both at utility and at pleasure, as is clear from the analogy of human craftsmanship. That all things happen by fate or destiny is maintained by Chrysippus in his treatise De fato, by Posidonius in his De fato, book ii., by Zeno and by Boethus in his De fato, book i. Fate is defined as an endless chain of causation, whereby things are, or as the reason or formula by which the world goes on. What is more, they say that divination in all its forms is a real and substantial fact, if there is really Providence. And they prove it to be actually a science on the evidence of certain results : so Zeno, Chrysippus in the second book of his De clii'inatione, Athenodorus, and Posidonius in the second book of his Physical Discourse and the fifth book of his De divinatio?ie. But Panaetius denies that divination has any real existence.