Note 150 — Chapter XII · THE LAY AUTHORS

συνεκρίθη καὶ διεκρίθη, κἀπῆλθεν ὅθεν ἦλθεν πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμ’ ἄνω· τί τῶνδε χάλεπόν; οὒδὲ ἕν, Epich. ap. Plu., Cons. ad Apoll. 15, 110 A; Epich., fr. 8 [245 Kaib.]. πνεῦμα as a general name for the ψυχή occurs also in Epich., fr. 7 [265]. No earlier authority is to be found for this usage that became so common later (under Stoic influence) than Xenophanes who πρῶτος ἀπεφήνατο ὅτι ἡ ψυχὴ πνεῦμα (D.L. ix, 19). Epicharm. may have been actually following Xenophanes (whose writings he knew: Arist., Meta. iii, 5, 1010a, 6) in this use of the word. Eurip. then did the same, Suppl. 533. πνεῦμα is the name given to the ἀήρ in so far as it is in motion. (ὑποληπτέον, εἶναι σῶμα τὸν ἀέρα) γίνεται δὲ πνεῦμα κινηθείς. οὐθὲν γὰρ ἕτερόν ἐστι πνεῦμα ἢ κινούμενος ἀήρ: Hero, μηχαν. σύστ., p. 121 (ed. Diels = i, p. 6. ed. Schmidt) after Straton. The soul is called a πνεῦμα just because the soul is that which has continual movement from its very nature (and is the principle of movement); as such it had already been regarded by Alkmaion (and later by Plato), and even before that by Pythagoras (see above, chap. xi, n. 40); in a different way by Herakleitos and Demokritos also. The universal ἀήρ and the Soul-πνεῦμα, if we give the terms their proper meaning, are to be thought of as being of the same nature, so that the ἀήρ, too (still more the αἰθήρ as a higher ἀήρ), is psychical and animated by soul. That at least was how Diogenes of Apollonia regarded it. (ἀήρ = the outer air, πνεῦμα the air which is inside men’s bodies: [Hp.] de Flatib. 3 [vi, 94 L.], a section taken from Diog. Ap.)