Note 8 — Chapter V · LOGIC OF THE STOICS.

This is the meaning of the Stoic distinction between λόγος ἐνδιάθετος and προφορικὸς, a distinction subsequently employed by Philo and the Fathers, and really identical with that of Aristotle (Anal. Post i. 10, 76 b, 24): οὐ πρὸς τὸν ἔξω λόγον, ἀλλὰ πρὸς τὸν ἐν τῇ ψυχῇ. On this distinction see Heraclit. Alleg. Hom. c. 72, p. 142: διπλοῦς ὁ λόγος· τούτων δ’ οἱ φιλόσοφοι (the Stoics are meant) τὸν μὲν ἐνδιάθετον καλοῦσι, τὸν δὲ προφορικόν. ὁ μὲν οὖν τῶν ἔνδον λογισμῶν ἐστιν ἐξάγγελος, ὁ δ’ ὑπὸ τοῖς στέρνοις καθεῖρκται. φασὶ δὲ τούτῳ χρῆσθαι καὶ τὸ θεῖον. Sext. Math. viii. 275 (conf. Pyrrh. i. 76): οἱ δὲ Δογματικοὶ … φασὶν ὅτι ἄνθρωπος οὐχὶ τῷ προφορικῷ λόγῳ διαφέρει τῶν ἀλόγων ζῴων … ἀλλὰ τῷ ἐνδιαθέτῳ. The Stoics alone can be meant by the νεώτεροι in Theo. Smyrn. Mus. c. 18, who are contrasted with the Peripatetics for using the terms λόγος ἐνδιάθετος and προφορικός. They are also referred to by Plut. C. Prin. Phil. 2, 1, p. 777: τὸ δὲ λέγειν, ὅτι δύο λόγοι εἰσὶν, ὁ μὲν ἐνδιάθετος, ἡγεμόνος Ἑρμοῦ δῶρον, ὁ δ’ ἐν προφορᾷ, διάκτορος καὶ ὀργανικὸς ἕωλόν ἐστι. The double form of Hermes is explained by Heraclitus as referring to the twofold λόγος—Ἑρμῆς Χθόνιος represents λόγον ἐνδιάθετον, and the heavenly Hermes (διάκτορος) represents the προφορικόν. The distinction passed from the Stoics to others, like Plut. Solert. An. 19, 1, p. 973; Galen, Protrept. i. 1. ↑