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And here the scholiast naïvely remarks: Videtur his ostendisse aliud esse fata, aliud Jovem. MacInnis, Class. Again, contrary to the Stoic creed, the poet conceives of his human characters as capable of initiating action and even of thwarting fate. The Stoic hypothesis seems to break down completely in such passages. Can we assume an Epicurean creed with better success?
Wrenn had had great difficulty in getting an English-speaking man to set up a field at this point for their flyers, and it was only after considerable telegraphing that a Scotch trader named MacInnis, situated at Lagos, the nearest coast-port of any size, had agreed to get a supply of gasoline and oil to Kuka and meet the airplanes when they arrived.
From the fact that this person was attired in European costume, they judged he must be Mr. MacInnis, the Scotch trader who had been appointed to look after their fuel interests at this point. It was a novel experience to be able to make a landing unhampered by throngs of curious inhabitants, as they now did.
"How is that?" cried Tom, his usually smiling countenance growing sober for once, while his companions felt a vague uneasiness. "It's this way," stated MacInnis. "About eight o'clock this morning the airplane that is racing you came in.
We will hurry matters up, and three of us will fill while the other stands guard with a rifle." Mr. MacInnis then helped John, Tom, and Paul carry the big square tins of British petrol, which is the same as American gasoline, from the field shelter to the Sky-Bird, where, in the course of a half-hour, two hundred gallons were poured into the tanks, also ten gallons of oil.
The field was quite level, though sandy, as might be expected so close to the big desert, and they had to dodge several clumps of small growths, presumably juju trees, before they could taxi to a stop. The man in linen now rushed up to them, and introduced himself as Mr. MacInnis.
On the other hand, Vergil's master, while he affirms the causal nexus for the governance of the universe: nec sanctum numen fati protollere fines posse neque adversus naturae foedera niti See especially Heinze, Vergils Epische Technik, 290 ff., who interprets Zeus as fate; Matthaei, Class. Quart. 1917, pp. 11-26, who denies the identity; Drachmann, Guderne kos Vergil, 1887; MacInnis, Class.
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