Note 16 — Chapter VI · THE STUDY OF NATURE. FUNDAMENTAL POSITIONS.

See p. 214, 2 and Chrys. in Galen, l.c. iii. 1, p. 287. Conf. p. 211, 5: ταύτης οὖν [τῆς ψυχῆς] τῶν μερῶν ἑκάστῳ διατεταγμένον [ων] μορίῳ, τὸ διῆκον αὐτῆς εἰς τὴν τραχεῖαν ἀρτηρίαν φωνὴν εἶναι, τὸ δὲ εἰς ὀφθαλμοὺς ὄψιν, κ.τ.λ. καὶ τὸ εἰς ὄρχεις, ἕτερόν τιν’ ἔχον τοιοῦτον λόγον, σπερματικὸν, εἰς ὃ δὲ συμβαίνει πάντα ταῦτα, ἐν τῇ καρδίᾳ εἶναι, μέρος ὂν αὐτῆς τὸ ἡγεμονικόν. Plut. Plac. iv. 4, 2: τοῦ ἡγεμονικοῦ ἀφ’ οὗ ταῦτα πάντα ἐπιτέτακται [= ταται] διὰ τῶν οἰκείων ὀργάνων προσφερῶς ταῖς τοῦ πολύποδος πλεκτάναις. Conf. Sext. Math. ix. 102. Alex. Aphr. (De An. 146) therefore denies the Stoical assertion, that the ψυχικὴ δύναμις is only one, and that every activity of the soul is only the action of the πὼς ἔχον ἡγεμονικόν. Conversely Tertullian, De An. 14, speaking quite after the manner of a Stoic, says: Hujusmodi autem non tam partes animæ habebuntur, quam vires et efficaciæ et operæ … non enim membra sunt substantiæ animalis, sed ingenia (capacities). Iambl. in Stob. i. 874: The powers of the soul bear, according to the Stoics, the same relation to the soul that qualities bear to the substance; their difference is partly owing to the diffusion of the πνεύματα, of which they consist, in different parts of the body, partly to the union of several qualities in one subject-matter, the latter being necessary, for ἡγεμονικὸν to include φαντασία, συγκατάθεσις, ὁρμὴ, and λόγος. ↑