Note 6 — Chapter VI · THE STUDY OF NATURE. FUNDAMENTAL POSITIONS.

Chrysippus in Galen, Hipp. et Plat. iii. 1. Vol. v. 287: ἡ ψυχὴ πνεῦμά ἐστι σύμφυτον ἡμῖν συνεχὲς παντὶ τῷ σώματι διῆκον. Zeno. Macrob. Somn. i. 14: Zenon [dixit animam] concretum corpori spiritum … Boëthos (probably the Stoic, not the Peripatetic of the first century, is meant) ex aëre et igne [sc. constare]. Diog. in Galen, ii. 8, p. 282: τὸ κινοῦν τὸν ἄνθρωπον τὰς κατὰ προαίρεσιν κινήσεις ψυχική τίς ἐστιν ἀναθυμίασις. Cic. Nat. D. iii. 14, 36; Tusc. i. 9, 19; 18, 42: Zeno considers the soul to be fire; Panætius believes that it is burning air. Diog. L. vii. 156, on the authority of Zeno, Antipater, Posidonius, says that it is πνεῦμα σύμφυτον, πνεῦμα ἔνθερμον. Stob. Ecl. i. 796 (Plut. Plac. iv. 3, 3). Cornut. N. D. p. 8: καὶ γὰρ αἱ ἡμέτεραι ψυχαὶ πῦρ εἰσι. Ar. Didymus, in Eus. Pr. Ev. xv. 20, 1: Zeno calls the soul αἴσθησιν ἢ ἀναθυμίασιν (should be αἰσθητικὴν ἀναθυμίασιν, conf. § 2 and Ps. Plut. Vit. Hom. c. 127: τὴν ψυχὴν οἱ Στωϊκοὶ ὁρίζονται πνεῦμα συμφυὲς καὶ ἀναθυμίασιν αἰσθητικὴν ἀναπτομένην ἀπὸ τῶν ἐν σώματι ὑγρῶν). Longin. in Eus. Ibid. 21, 1 and 3. Alex. De An. 127. b: οἱ ἀπὸ τῆς στοᾶς πνεῦμα αὐτὴν λέγοντες εἶναι συγκείμενόν πως ἔκ τε πυρὸς καὶ ἀέρος. Since, however, every πνεῦμα is not a soul, a soul is stated to be πνεῦμα πὼς ἔχον (Plotin. Enn. iv. 7, 4, p. 458, E); and the distinctive quality of the soul-element is its greater warmth and rarity. See Plut. Sto. Rep. 41, 2, p. 1052: Chrysippus considers the ψυχὴ to be ἀραιότερον πνεῦμα τῆς φύσεως καὶ λεπτομερέστερον. Similarly, Galen, Qu. An. Mores, c. 4. Vol. iv. 783: The Stoics say that both φύσις and ψυχὴ is πνεῦμα, but that the πνεῦμα is thick and cold in φύσις, dry and warm in ψυχή. ↑