FOOTNOTES

FOOTNOTES[1]‘rex noster est animus: hoc incolumi cetera manent in officio, parent, obtemperant; cum ille paullum vacillavit, simul dubitant. ubi vero impotens, cupidus, delicatus est, fit tyrannus; tunc eum excipiunt adfectus impotentes’ Sen.Ep.114, 24.[2]See L. SteinPsych.i p. 206.[3]See above, §68.[4]‘natura mundi omnes motus habet voluntarios conatusque et appetitiones, quas ὁρμάς Graeci vocant, et his consentaneas actiones sic adhibet ut nosmetipsi, qui animis movemur et sensibus’ Cic.N. D.ii 22, 58.[5]τὴν δὲ ψυχὴν δι’ ὅλου τοῦ κόσμου διήκειν, ἧς μέρος μετέχοντας ἡμᾶς ἐμψυχοῦσθαι Hermiasirris. gent. phil.7 (Arnim i 495).[6]‘ipse autem homo ortus est ad mundum contemplandum et imitandum’ Cic.N. D.ii 14, 37.[7]τὸν κόσμον περιέχειν τὸν Δία καθάπερ ἄνθρωπον ψυχήν Philod.piet.15 (Arnim iiiDiog.33).[8]‘quem in hoc mundo locum deus obtinet, hunc in homine animus; quod est illic materia, id in nobis corpus est’ Sen.Ep.65, 24.[9]Philorer. div.i 494 M (SteinPsych.i 207).[10]See above, §242.[11]See below, §274.[12]See above, §11.[13]On the whole subject see Tylor,Anthropology, ch. xvi;Primitive Culture, chs. xi-xvii; Jevons,Introd. to the history of Religion, ch. v.[14]See above, §174.[15]Nemes.nat. hom.ii 85 and 86 (Arnim i 518).[16]ib.99 (Arnim ii 790).[17]Here we come into close touch with modern ways of thinking. The soul is the self as known subjectively and from within, as appealed to in the argument of Descartes ‘cogito, ergo sum.’ The body is the self as known objectively and from without, first in our neighbours who obstruct our efforts (‘officium quod corporis exstat, | officere atque obstare’ Lucr.R. N.i 337, 8), and then by analogy in ourselves. The Stoic theory then asserts that subjective and objective knowledge are ultimately the same, both being activities of the same Logos. See above, §149.[18]The distinction is most clearly made by Juvenal: ‘sensum a caelesti demissum traximus arce, | cuius egent prona et terram spectantia. mundi | principio indulsit communis conditor illis | tantum animas, nobis animum quoque, mutuus ut nos | adfectus petere auxilium et praestare iuberet’Sat.xv 146-150.[19]See above, §206.[20]See above, §203.[21]‘Zenoni Stoico animus ignis videtur’ Cic.Tusc. disp.i 10, 19.[22]‘spiritum quippe animam esse Zenon quaerit hactenus; quo recedente a corpore moritur animal, hoc certe anima est. naturali porro spiritu recedente moritur animal; naturalis igitur spiritus anima est’ Chalc.in Tim.220 (Arnim i 138).[23]‘probabilius enim videtur, tale quiddam esse animum, ut sit ex igni atque anima temperatum’ Cic.N. D.iii 14, 36; cf. Arnim ii 786. This view was accepted by Panaetius: ‘is animus ... ex inflammata anima constat, ut potissimum videri video Panaetio’Tusc. disp.i 18, 42. The ‘fire’ and ‘air’ here referred to are not the ordinary elements: οὐ γὰρ πᾶν πῦρ οὐδὲ πᾶν πνεῦμα ταύτην ἔχει τὴν δύναμιν. μετά τινος οὖν ἔσται εἴδους ἰδίου καὶ λόγου καὶ δυνάμεως καί, ὡς αὐτοὶ λέγουσιν, τόνου Alex. Aphr.de animap. 115, 6 (Arnim ii 785). See further SteinPsychologiei pp. 101 to 103.[24]οἱ Στωϊκοὶ πνεῦμα νοερὸν θερμόν [τὴν ψυχήν] Aët.plac.iv 3, 3.[25]‘animum constat animal esse, cum ipse efficiat, ut simus animalia; et cum ab illo animalia hoc nomen traxerint’ Sen.Ep.113, 2; ‘et animus meus animal est et ego animal sum; duo tamen non sumus. quare? quia animus mei pars est’ib.5.[26]Tertullian deals with this point as against Valentinian heretics;de an.21.[27]‘cum elementa sint quattuor, ignis aquae aeris terrae, potestates pares his sunt, fervida frigida arida atque umida; eadem animalium hominumque discrimina sunt’ Sen.Dial.iv 19, 1 and 2; ‘cuius [in homine] elementi portio praevalebit, inde mores erunt’ib.2.[28]‘languida ingenia et in somnum itura inertibus nectuntur elementis’ib.i 5, 9.[29]‘iracundos fervida animi natura faciet; frigidi mixtura timidos facit’ib.iv 19, 2.[30]‘quaecunque adtribuit condicio nascendi et corporis temperatura, haerebunt’Ep.11, 6.[31]For a treatment of the subject on modern lines see Ribot,The emotions, chs. xii and xiii; and the works of Fouillée, Paulhan, and other French writers. For the earlier history see Summers on Sen.Ep.11, 3, and SteinPsych.i p. 175.[32]ψυχή ἐστι κατὰ τοὺς Στωϊκοὺς σῶμα λεπτομερὲς ἐξ ἑαυτοῦ κινούμενον κατὰ σπερματικοὺς λόγους Galendef. med.29 (Arnim ii 780); ‘nosmetipsi qui animis movemur’ Cic.N. D.ii 22, 58; ‘humanus animus agilis est et pronus ad motus’ Sen.Dial.ix 2, 11.[33]μία ἡ τῆς ψυχῆς δύναμις, ὡς τὴν αὐτήν πως ἔχουσαν ποτὲ μὲν διανοεῖσθαι, ποτὲ δὲ ὀργίζεσθαι [qu. ὀρέγεσθαι?] ποτὲ δ’ ἐπιθυμεῖν παρὰ μέρος Alex. Aph.de animap. 118 (Arnim ii 823).[34]‘huiusmodi autem non tam partes animae habebuntur quam vires et efficaciae et operae’ Tert.de an.14. They may also be called the soul’s qualities: οἱ ἀπὸ Χρυσίππου καὶ Ζήνωνος φιλόσοφοι τὰς μὲν δυνάμεις ὡς ἐν τῷ ὑποκειμένῳ ποιότητας συμβιβάζουσι, τὴν δὲ ψυχὴν ὡς οὐσίαν προϋποκειμένην ταῖς δυνάμεσι τιθέασι Stob. i 49, 33.[35]See above, §79; for other divisions Tert.de an.14 (Arnim i 144), Cic.Off.i 28, 101, and generally Stein,Psych.i p. 123.[36]On this translation see §101, note 81.[37][ἀπὸ τοῦ ἡγεμονικοῦ] ταῦτα πάντα ἐπιτέταται διὰ τῶν οἰκείων ὀργάνων προσφερῶς ταῖς τοῦ πολύποδος πλεκτάναις Aët.plac.iv 4, 4.[38]Arnim ii 838. Since many philosophers think the mind seated in the head, Chrysippus collects many arguments to the contrary; for instance that women say, when they don’t agree with a statement, ‘it won’t go down,’ pointing all the while to the heart, Galenplac. Hipp. et Plat.iii 5, p. 323 K (Arnim ii 892). Further that καρδία is derived from κράτησις, the heart being the seat of governmentib.(Arnim ii 896). He could support his view by thousands of quotations from the poets. On the other hand we find the suggestion that the principate resides in our spherical heads, as in a universe (Aët.plac.iv 21, 4). This latter view may be due to Academic influence (Schmekel, p. 259).[39]δυνάμεις μιᾶς οὐσίας ἐκ τῆς καρδίας ὁρμωμένης Galenplac. Hipp. et Plat.p. 51 K.[40]τὸ λογιστικὸν μόριον τῆς ψυχῆς, ὃ καὶ ἰδίως ἡγεμονικὸν καλεῖται Alex. Aphr.de an.p. 98, 24 (Arnim ii 839). In this direction Epictetus defines the rational faculty as ‘that which contemplates both itself and all other things’Disc.i 1, 4.[41]τὸ ἐγὼ λέγομεν κατὰ τοῦτο [τὸ ἡγεμονικὸν] δεικνύντες Galenplac. Hipp. et Plat.ii 2 p. 215 K.[42]‘intellegendum est etiam, duabus quasi nos a natura indutos esse personis, quarum una communis est ex eo, quod omnes participes sumus rationis; altera autem, quae proprie singulis est tributa’ Cic.Off.i 30, 107.[43]Arnim ii 823.[44]To himselfvii 64.[45]ib.iv 12.[46]ib.v 27.[47]ib.iii 5, v 10, xii 1; so too Epictetus ‘God is within, and your daemon is within’Disc.i 14, 14.[48]See above, §§146-156.[49]ἔργα δὲ ψυχῆς ὁρμᾶν, ἀφορμᾶν, ὀρέγεσθαι, ἐκκλίνειν, παρασκευάζεσθαι, ἐπιβάλλεσθαι, συγκατατίθεσθαι. τί ποτ’ οὖν ἐστι τὸ ἐν τούτοις τοῖς ἔργοις ῥυπαρὰν παρέχον αὐτὴν καὶ ἀκάθαρτον; οὐδὲν ἄλλο ἢ τὰ μοχθηρὰ κρίματα αὐτῆς Epict.Disc.iv 11, 6 and 7.[50]ἡ τῆς ψυχῆς ἰσχὺς τόνος ἐστὶν ἱκανὸς ἐν τῷ κρίνειν καὶ πράττειν ἢ μή Stob. ii 7 5b 4; ‘quaerimus quomodo animus semper secundo cursu eat’ Sen.Dial.ix 2, 4; ‘quidam se domi contrahunt, dilatant foris ac extendunt; vitium est haec diversitas et signum vacillantis animi ac nondum habentis tenorem suum’Ep.20, 3.[51]See above, §96.[52]‘satis natura homini dedit roboris, si illo utamur; nolle in causa est, non posse praetenditur’ Sen.Ep.116, 8.[53]‘animi motus eos putemus sanissimos validissimosque, qui nostro arbitrio ibunt, non suo ferentur’Dial.iv 35, 2.[54]‘hanc stabilem animi sedem Graeci εὐθυμίαν vocant, ego tranquillitatem voco’ib.ix 2, 3.[55]Ep.114, 24 (see above, §263, note 1).[56]‘non est [mens] ex terreno et gravi concreta corpore, ex illo caelesti spiritu descendit’Dial.xii 7, 7; ‘ratio nihil aliud est quam in corpus humanum pars divini spiritus mersa’Ep.66, 12.[57]‘animus, sed hic rectus bonus magnus ... quid aliud voces hunc quam deum in corpore humano hospitantem?’ib.31, 11.[58]‘sacer inter nos spiritus sedet, malorum bonorumque nostrorum observator [et] custos’ib.41, 2.[59]‘deum te igitur scito esse: si quidem deus est qui viget, qui sentit, qui meminit’ Cic.Rep.vi (Somn. Scip.) 24, 26.[60]Physics, and in particular astronomy, is meant: ‘[animus] hoc habet argumentum divinitatis suae, quod illum divina delectant; nec ut alienis sed ut suis interest’ Sen.N. Q.i Prol. 12; cf. HoraceEp.i 12, 14-19.[61]‘When you are in social intercourse, when you are exercising yourself, when you are engaged in discussion, know you not that you are nourishing a god, that you are exercising a god? Wretch, you are carrying about a god with you, and you know it not.’ Epict.Disc.ii 8, 12.[62]‘dicere porro, oculos nullam rem cernere posse, | sed per eos animum ut foribus spectare reclusis, | difficile est’ Lucr.N. D.iii 360-362; cf. Arnim ii 862. See also Cic.N. D.iii 4, 9, and Mayor’s valuable note. Modern psychologists side with the Stoics.[63]See above, §146, note 18.[64]τὰ μὲν πάθη ἐν τοῖς πεπονθόσι τόποις, τὰς δὲ αἰσθήσεις ἐν τῷ ἡγεμονικῷ Aët.plac.iv 23, 1.[65]See above, §146, note 18.[66]αἰσθητικῇ γὰρ φαντασίᾳ συγκατάθεσίς ἐστιν ἡ αἴσθησις Porph.de anima(Arnim ii 74); ‘dicunt Stoici sensus ipsos adsensus esse’ Cic.Ac.ii 33, 108.[67]αἴσθησις δὲ λέγεται ... καὶ ἡ περὶ τὰ αἰσθητήρια κατασκευή, καθ’ ἥν τινες πηροὶ γίνονται Diog. L. vii 52.[68]‘Stoici causas esse videndi dicunt radiorum ex oculis in ea, quae videri queunt, emissionem aerisque simul intentionem’ Gell.N. A.v 16, 2; ‘Stoici videndi causam in nativi spiritus intentione constituunt, cuius effigiem coni similem volunt’ Chalc.Tim.237 (Arnim ii 863).[69]Arnim ii 869.[70]Ποσειδώνιος γοῦν αὐτὴν (sc. τὴν ὄψιν) σύμφυσιν ὀνομάζει Aët.plac.iv 13, 3.[71]Diog. L. vii 158.[72]Arnim ii 836.[73]‘Cleanthes [ambulationem] ait spiritum esse a principali usque in pedes permissum’ Sen.Ep.113, 23.[74]‘vocem Stoici corpus esse contendunt, eamque esse dicunt ictum aera’ GelliusN. A.v 15, 6.[75]‘quid enim est vox nisi intentio aeris, ut audiatur, linguae formata percussu?’ Sen.N. Q.ii 6, 3.[76]ὁ λόγος ἐκεῖθεν ἐκπέμπεται, ὅθεν καὶ ἡ φωνή. ἡ δὲ φωνὴ οὐκ ἐκ τῶν κατὰ τὴν κεφαλὴν τόπων ἐκπέμπεται, ἀλλὰ φανερῶς ἐκ κάτωθεν μᾶλλον Galen.plac. Hipp. et Plat.ii 5 p. 205 Müller.[77]See above, §161.[78]See above, §178.[79]Lucr.R. N.iv 1214-1220.[80]E. Haeckel,Welträthsel(Volksausg.) p. 30. The italics are those of the author of this book.[81]ib.Anmerkungen, p. 158.[82]Though Lucretius laughs at the idea of attributing laughter and tears to the elements (‘hac ratione tibi pereunt primordia rerum: | fiet, uti risu tremulo concussa cachinnent, | et lacrumis salsis umectent ora genasque’R. N.i 917-919), yet he attributes to them the essential power of free-will: ‘si ... nec declinando faciunt primordia motus | principium quoddam, quod fati foedera rumpat, | unde est haec, inquam, fatis avolsa voluntas?’R. N.ii 253-257.[83]οἱ Στωϊκοὶ ἀπὸ τοῦ σώματος ὅλου καὶ τῆς ψυχῆς φέρεσθαι τὰ σπέρματα Aët.plac.v. 11, 3; ‘When you consort with your wife ... you are carrying about a god with you’ Epict.Disc.ii 8, 12.[84]μέρη δὲ ψυχῆς λέγουσιν ... τοὺς ἐν ἡμῖν σπερματικοὺς λόγους Diog. L. vii 157.[85]τῶν δὲ λοιπῶν [μερῶν τῆς ψυχῆς] τὸ μὲν λέγεται σπέρμα, ὅπερ καὶ αὐτὸ πνεῦμά ἐστι διατεῖνον ἀπὸ τοῦ ἡγεμονικοῦ μέχρι τῶν παραστατῶν Aët.plac.iv 21, 4; cf. Diog. L. vii 159.[86]τὸ δὲ σπέρμα φησὶν ὁ Ζήνων εἶναι ψυχῆς μέρος καὶἀπόσπασμακαὶ τοῦ σπέρματος τοῦ τῶν προγόνων κέρασμα καὶ μῖγμα τῶν τῆς ψυχῆς μερῶν συνεληλυθός Euseb.pr. ev.xv 20, 1 (Arnim i 128). That the separation or ‘tearing away’ (ἀπόσπασμα) is not complete or absolute seems to follow from the general principles of Stoic physics: see above §262.[87]‘in semine omnis futuri hominis ratio comprehensa est’ Sen.N. Q.iii 29, 3.[88]‘utrum ex patris tantummodo semine partus nascatur, ut ... Stoici scripserunt’ Censor.di. nat.5; cf. Diog. L. vii 159, Aët.plac.v 5, 2.[89]The evidence for this is mainly indirect. [ὁ δὲ Κλεάνθης] οὐ μόνον, φησίν, ὅμοιοι τοῖς γονεῦσι γινόμεθα κατὰ τὸ σῶμα ἀλλὰ κατὰ τὴν ψυχήν Nemes.nat. hom.ii 85 and 86 (Arnim i 518); ‘quod declaret eorum similitudo, qui procreentur; quae etiam in ingeniis, non solum in corporibus appareat’ Cic.Tusc. disp.i 32, 79.[90]προΐεσθαι δὲ καὶ τὴν γυναῖκα σπέρμα· κἂν μὲν ἐπικρατήσῃ τὸ τῆς γυναικός, ὅμοιον εἶναι τὸ γεννώμενον τῇ μητρί, ἐὰν δὲ τὸ τοῦ ἀνδρός, τῷ πατρί Aët.plac.v 11, 4.[91]See above, §63.[92]‘inrationalis pars animi duas habet partes, alteram animosam ambitiosam impotentem positam in adfectionibus, alteram humilem languidam voluptatibus deditam’ Sen.Ep.92, 8.[93]‘appetitio (eam enim esse volumus ὁρμήν), qua ad agendum impellimur, et id appetimus quod est visum’ Cic.Ac.ii 8, 24.[94]This is termed by Panaetius ὄρεξις simply; the term ἐπιβολή is also used: see §272, note 49.[95]See above, §146.[96]Zeller (Stoics, p. 243) states that man has irrational as well as rational impulses. This seems to be incorrectly expressed.[97]φαντασία ὁρμητικὴ τοῦ καθήκοντος Stob. ii 7, 9.[98]‘omne rationale animal nihil agit, nisi primum specie alicuius rei inritatum est, deinde impetum cepit, deinde adsensio confirmavit hunc impetum. quid sit adsensio dicam. oportet me ambulare: tunc demum ambulo, cum hoc mihi dixi et adprobavi hanc opinionem meam’ Sen.Ep.113, 18.[99]δοκεῖ δ’ αὐτοῖς τὰ πάθη κρίσεις εἶναι, καθά φησι Χρύσιππος Diog. L. vii III; ‘omnes perturbationes iudicio censent fieri et opinione’ Cic.Tusc. disp.iv 7, 14; ἀσθενῆ δὲ λέγουσι συγκατάθεσιν, ὅταν μηδέπω πεπεικότες ὦμεν ἡμᾶς αὐτούς Galende peccatisii 1 p. 59 K (Arnim iii 172); ἔστι δ’ αὐτὸ τὸ πάθος κατὰ Ζήνωνα ... ὁρμὴ πλεονάζουσα Diog. L. vii 110.[100]‘in corpore nostro ossa nervique et articuli, firmamenta totius et vitalia, minime speciosa visu, prius ordinantur; deinde haec, ex quibus omnis in faciem adspectumque decor est. post haec omnia qui maxime oculos rapit, color, ultimus perfecto iam corpore adfunditur’ Sen.Dial.iv 1, 2.[101]See above, §268.[102]ἡ ψυχὴ πνεῦμά ἐστι σύμφυτον ἡμῖν Galenplac. Hipp. et Plat.iii 1 p. 251 M, quoting Chrysippus (Arnim ii 885).[103]Schmekel traces the introduction of this doctrine to Posidonius, and finds in it the starting-point of the later mysticism,Philos. d. mittl. Stoa, pp. 400 sqq. See also L. Stein,Psych.i 194.[104]‘nos corpus tam putre sortiti’ Sen.Ep.120, 17; ‘inutilis caro et fluida, receptandis tantum cibis habilis, ut ait Posidonius’ib.92, 10.[105]‘haec quae vides ossa circumiecta nobis, nervos et obductam cutem, voltumque et ministras manus, et cetera quibus involuti sumus, vincula animorum tenebraeque sunt. obruitur his animus, effocatur, inficitur, arcetur a veris et suis in falsa coniectus. omne illi cum hac carne grave certamen est’ Sen.Dial.vi 24, 5; ‘corpusculum hoc, custodia et vinculum animi’ib.xii 11, 7.[106]‘What am I? a poor miserable man with my wretched bit of flesh. Through this kinship with the flesh, some of us become like wolves’ Epict.Disc.i 3, 5 and 7.[107]‘corpus hoc animi pondus et poena est’ Sen.Ep.65, 16; ‘quantum per moras membrorum et hanc circumfusam gravem sarcinam licet’Dial.xii 11, 6; ‘corporis velut oneris necessarii non amator sed procurator est’Ep.92, 33.[108]‘Epicurus placed the good in the husk’ Epict.Disc.i 23, 1.[109]‘You ought to possess your whole body as a poor ass loaded. When the body is an ass, all the other things are bits belonging to the ass, pack-saddles, shoes, barley, fodder’ib.iv 1, 79 and 80.[110]In particular to the practice of self-mutilation, with which Seneca is disgusted: ‘cottidie comminiscimur, per quae virilitati fiat iniuria ... alius genitalia excidit’ Sen.N. Q.vii 31, 3.[111]‘nec domum esse hoc corpus, sed hospitium et quidem breve hospitium’ Sen.Ep.120, 14; ‘hoc [corpus] natura ut quandam vestem animo circumdedit’ib.92, 13.[112]‘inter me teque conveniet corpus in honorem animi coli’ib.92, 1. In the same spirit Seneca writes in condemnation of the gladiatorial conflicts ‘homo sacra res homini’ib.95, 33.[113]‘[natura] voltus nostros erexit ad caelum’ib.94, 56; ‘[natura] ... ut ab ortu sidera in occasum labentia prosequi posset, sublime fecit [homini] caput et collo flexili imposuit’Dial.viii 5, 4. See also Mayor on Juv.Sat.xv 147.[114]Cic.N. D.ii 54 to 58.[115]‘quae partes corporis, ad naturae necessitatem datae, adspectum essent deformem habiturae atque turpem, eas [natura] contexit atque abdidit’Off.i 35, 127.[116]In the Epicurean system atoms of soul are dispersed amongst atoms of body, there being a mixture of the two, which however does not go beyond juxtaposition; in the Stoic system soul permeates body. The Stoic explanation is frequently referred to by opponents as areductio ad absurdum: τῷ λέγοντι τὴν ψυχὴν σῶμα ἕπεται τὸ σῶμα διὰ σώματος χωρεῖν Alex. Aphr.Arist. Top.ii 93 (Arnim ii 798). The relation of the principate to the man as a whole is also called σύστασις (constitutio); ‘constitutio est principale animi quodam modo se habens erga corpus’ Sen.Ep.121, 10.[117]οἱ Στωϊκοὶ μέρος αὐτὸ [τὸ ἔμβρυον] τῆς γαστρός, οὐ ζῷον Aët.plac.v 14, 2; τὸ βρέφος ἐν τῇ γαστρὶ φύσει τρέφεσθαι [Χρύσιππος] νομίζει καθάπερ φυτόν Plut.Sto. rep.41, 1.[118]Stein,Psych.i p. 115.[119]ὅταν δὲ τεχθῇ, ψυχούμενον ὑπὸ τοῦ ἀέρος τὸ πνεῦμα μεταβάλλειν καὶ γίνεσθαι ζῷον Plut. as above.[120]‘infans nondum rationalis [est]’ Sen.Ep.121, 14; ‘tu me expertem rationis genuisti, onus alienum’Ben.iii 31, 2.[121]See above, §153, note 66.[122]διασῴζεσθαι λέγουσιν αὐτὴν [sc. τὴν ψυχὴν] ἔκ τε τῆς ἀναθυμιάσεως τοῦ αἵματος καὶ τοῦ κατὰ τὴν εἰσπνοὴν ἑλκομένου [ἀέρος] Galencomm. Hipp.6 (Arnim ii 782); τρέφεσθαι ἐξ αἵματος τὴν ψυχήν, οὐσίαν δ’ αὐτῆς ὑπάρχειν τὸ πνεῦμαplac. Hipp. et Plat.ii 8 (Arnim i 140); ‘poor soul itself mere exhalation of the blood’ M. Aurel.To himselfv 33.[123]Ζήνων τὴν ψυχὴν λέγει αἰσθητικὴν ἀναθυμίασιν, καθάπερ Ἡράκλειτος· ... ‘καὶ ψυχαὶ δὲ ἀπὸ τῶν ὑγρῶν ἀναθυμιῶνται.’ ἀναθυμίασιν μὲν οὖν ὁμοίως τῷ Ἡρακλείτῳ ἀποφαίνει Ζήνων Ar. Did. fr. 39, 2 and 3 (Diels); the reference to Heraclitus is not necessarily an exact quotation by Zeno, see Bywater’s critical note on fr. 42; on the other side Diels’ note on fr. 12. L. Stein is of opinion that the Stoics missed the meaning of Heraclitus whilst accepting his terminology; seePsych.i, note 182.[124]See above, §200.[125]See §316, note 100.[126]καὶ τὴν ψυχὴν [οἱ Στωϊκοὶ] ἔφασαν μηδὲν ὑπὸ τοῦ σώματος ἢ ὠφελεῖσθαι ἢ βλάπτεσθαι Theod.Gr. aff. cur.11; see generally the discussion by Stein,Psych.i pp. 139, 140.[127]Plut. fr. (de an.) 6, 3.[128]οἱ Στωϊκοὶ τὸν μὲν ὕπνον γίνεσθαι ἀνέσει τοῦ αἰσθητικοῦ πνεύματος Aët.plac.v 23, 4, cf. Plut.Qu. conv.IV ii 4, 6; ‘contrahi autem animum Zeno et quasi labi putat atque concidere, et id ipsum esse dormire’ Cic.Div.ii 58, 119. See also above, §177.[129]‘senes difficiles et queruli sunt, ut aegri et convalescentes, et quorum aut lassitudine aut detractione sanguinis exhaustus est calor’ Sen.Dial.iv 19, 4.[130]ὅταν δὲ παντελὴς γένηται ἡ ἄνεσις τοῦ αἰσθητικοῦ πνεύματος, τότε γίγνεσθαι θάνατον Aët.plac.v 23, 4.[131]‘cum animarum aeternitatem disserimus, non leve momentum apud nos habet consensus hominum aut timentium inferos aut colentium’ Sen.Ep.117, 6.[132]‘iuvabat de aeternitate animarum quaerere, immo mehercules credere. credebam enim me facile opinionibus magnorum virorum rem gratissimam promittentium magis quam probantium’ Sen.Ep.102, 2; cf. Cic.Tusc. disp.i 11, 24.[133]So especially L. Stein: ‘um nun ihre Philosophie populär und mundgerecht zu machen, liessen sich die Stoiker zuweilen zu Äusserungen herbei, die dazu angethan waren, ihr ganzes philosophisches System umzustossen’Psych.i 149. Further their Scottish critic: ‘thus did the later Stoicism try to meet the claims of the human heart, which the earlier Stoicism had to a large extent ignored’ W. L. Davidson,The Stoic creed, p. 98; again ‘die Lehre von der Fortdauer der Seele ... war nur für die grosse Menge berechnet’ H. A. Winckler,Stoicismus, p. 50. Zeller is much more judicial,Stoics, pp. 217-222.[134]ἔνιοι δὲ τὴν μὲν τοῦ ὅλου [ψυχὴν] ἀΐδιον, τὰς δὲ λοιπὰς συμμίγνυσθαι ἐπὶ τελεύτῃ εἰς ἐκείνην Ar. Did. fr. 39, 5.[135]τὴν δὲ ψυχὴν γενητήν τε καὶ φθαρτὴν λέγουσιν· οὐκ εὐθὺς δὲ τοῦ σώματος ἀπαλλαγεῖσαν φθείρεσθαι, ἀλλ’ ἐπιμένειν τινὰς χρόνους καθ’ ἑαυτήν ib. 6; ‘Stoici ... diu mansuros aiunt animos, semper negant’ Cic.Tusc. disp.i 31, 77.[136]τὴν μὲν τῶν σπουδαίων [ψυχὴν διαμένειν] μέχρι τῆς εἰς πῦρ ἀναλύσεως τῶν πάντων, τὴν δὲ τῶν ἀφρόνων πρὸς ποσούς τινας χρόνους· ... τὰς δὲ τῶν ἀφρόνων καὶ ἀλόγων ζῷων ψυχὰς συναπόλλυσθαι τοῖς σώμασι Ar. Did. fr. 39, 6 and 7.[137]Arnim ii 815.[138][αἱ ψυχαὶ] λεπτομερεῖς οὖσαι καὶ οὐχ ἧττον πυρώδεις ἢ πνευματώδεις εἰς τοὺς ἄνω μᾶλλον τόπους κουφοφοροῦσι ... τὸν ὑπὸ σελήνην οἰκοῦσι τόπον Sext.math.ix 71 to 73 (Arnim ii 812); Ar. Did. fr. 39, 4; ‘si [animae] permanent et conservant habitum suum, ... necesse est ferantur ad caelum et ab his perrumpatur et dividatur crassus hic et concretus aer; calidior enim est vel potius ardentior animus, quam est hic aer’ Cic.Tusc. disp.i 18, 42; ‘itaque sublimantur animae sapientes ... apud Stoicos sub lunam’ Tert.de an.54 (Arnim ii 814).[139]τροφῇ τε χρῶνται οἰκείᾳ τῇ ἀπὸ τῆς ἀναθυμιάσει ὡς καὶ τὰ λοιπὰ ἄστρα Sext.math.ix 73; ‘fortium animas existimant in modum siderum vagari in aere’ Comm.in Lucan.ix 6 (Arnim ii 817).[140]εἰ οὖν διαμένουσιν αἱ ψυχαί, δαίμοσιν αἱ αὐταὶ γίγνονται Sext. as in note 138; φασὶ δὲ εἶναι καί τινας δαίμονας καὶ ἤρωας, τὰς ὑπολελειμμένας τῶν σπουδαίων ψυχάς Diog. L. vii 151; ‘plenus [est] aer immortalium animorum’ Cic.Div.i 30, 64, quoting from Posidonius.[141]‘[Stoici] existimant animam hominis magno pondere extriti permanere non posse et statim spargi’ Sen.Ep.57, 7; Seneca himself rejects this opinion.[142]Κλεάνθης μὲν οὖν πάσας [τὰς ψυχὰς] ἐπιδιαμένειν μέχρι τῆς ἐκπυρώσεως, Χρύσιππος δὲ τὰς τῶν σοφῶν μόνον Diog. L. vii 157.[143]‘esse inferos Zenon docuit et sedes piorum ab impiis esse discretas; et illos quidem quietas ac delectabiles incolere regiones, hos vero luere poenas in tenebrosis locis atque in caeni voraginibus horrendis’ Lactant.Div. inst.vii 7, 13 (Arnim i 147); ‘reliquas animas ad inferos deiciunt’ Tert.de an.54. Cf. Cic. fr. 240, 6.[144]Pearson,Fragments, p. 146.[145]So Hirzel,Untersuchungenii p. 29 note.[146]‘et metus ille foras praeceps Acheruntis agendus, | funditus humanam qui vitam turbat ab imo, | omnia suffuscans mortis nigrore, neque ullam | esse voluptatem liquidam puramque relinquit’R. N.iii 37-40.[147]Cic.Tusc. disp.i 16, 36.[148]N. D.ii 2, 5.[149]‘cogita illa, quae nobis inferos faciunt terribiles, fabulam esse; nullas imminere mortuis tenebras nec carcerem nec flumina igne flagrantia nec oblivionis amnem nec tribunalia ... [nec] ullos iterum tyrannos. luserunt ista poetae et vanis nos agitavere terroribus’ Sen.Dial.vi 19, 4. Here we have the opposite extreme to the statement in note 131.[150]VirgilAen.vi 724-747 (transl. by Lord Bowen). For the corresponding description of Paradise, seeib.638-644. The substance of this discussion is drawn from Hirzel’s full note in hisUntersuchungenii pp. 25-31.[151]For instanceGeorg.iv 221 sqq. See also below, §§434,435.[152]‘impias vero [animas Stoici dicunt] ... habere aliquid imbecillitatis ex contagione carnis, cuius desideriis ac libidinibus addictae ineluibilem quendam fucum trahant labemque terrenam, quae cum temporis diuturnitate penitus inhaeserit, eius naturae reddi animas, ut ... cruciabiles fiant per corporis maculam, quae peccatis inusta sensum doloris attribuit. quam sententiam poeta sic explicavit—“quin et supremo etc.”’ Lact.Div. inst.vii 20, 9 and 10 (Arnim ii 813); ‘[Stoicos] miror, quod † imprudentes animas circa terram prosternant, cum illas a sapientibus multo superioribus erudiri adfirment’ Tert.de an.54 (Arnim i 147, reading ‘prudentes’ on his own conjecture). On the other hand Augustine (Civ. De.xxi 13) ascribes the doctrine to ‘Platonici quidam’ and Comm. Luc. ix 9 (p. 291 Us.) to Pythagoras. See Schmekel, p. 105.[153]‘facillimum ad superos iter est animis cito ab humana conversatione dimissis. facilius quicquid est illud obsoleti inlitique eluunt’ Sen.Dial.vi 23, 1; ‘[filius tuus] paulum supra nos commoratus, dum expurgatur et inhaerentia vitia situmque omnem mortalis aevi excutit’ib.25, 1.[154]Diog. L. vii 157.[155]Cic.Tusc. disp.i 32, 79.[156]See above, §§254,293; for the teaching of Posidonius as to the pre-existence of the soul, see Schmekel, p. 250.[157]See above, §296.[158]‘animus beneficio subtilitatis suae erumpit’ Sen.Ep.57, 8.[159]‘ibi illum aeterna requies manet e confusis crassisque pura et liquida visentem’Dial.vi 24, 5.[160]‘emissis [animis] meliora restant onere detracto’Ep.24, 18. So in the Burial Service ‘the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity.’[161]‘non illos interfusa maria discludunt nec altitudo montium; tramites omnium plani’Dial.vi 25, 3.[162]‘ad excelsa sublatus inter felices currit animas, Scipiones Catonesque, interque contemptores vitae et mortis beneficio liberos’ib.1.[163]‘rerum naturae spectaculo fruitur et humana omnia ex superiore loco despicit, divina vero propius intuetur’ib.xi 9, 3.[164]‘nos quoque, felices animae atque aeterna sortitae, parva ruinae ingentis accessio, in antiqua elementa vertemur’ib.vi 26, 7.[165]‘[animus], si superstes est corpori, nullo genere [perire potest], quoniam nulla immortalitas cum exceptione est’Ep.57, 9.[166]See Winckler,Der Stoicismus eine Wurzel des Christenthums, p. 52.[167]‘haec sunt ignorantis, cum de aeternitate animorum dicatur, de mente dici, non de partibus iis, in quibus aegritudines irae libidinesque versentur’ Cic.Tusc. disp.i 33, 80.[168]‘excepit illum magna et aeterna pax’ Sen.Dial.vi 19, 6.[169]‘mors dolorum omnium exsolutio est et finis’ib.19, 5.[170]‘mors est non esse. id quale sit, iam scio. hoc erit post me, quod ante me fuit’Ep.54, 4.[171]‘mors nos aut consumit aut exuit; ... consumptis nihil restat’ib.24, 18.[172]See above, §§140and141.[173]M. Aurel.To himselfiv 21.[174]See below, §306. Cleanthes wrote a book to show that ‘virtue is the same in men and women’; see Diog. L. vii 103.[175]‘quis dixit naturam maligne cum muliebribus ingeniis egisse, et virtutem illarum in artum retraxisse? par illis, mihi crede, vigor, par ad honesta, libeat, facultas est; dolorem laboremque ex aequo, si consuevere, patiuntur’ Sen.Dial.vi 16, 1.[176]See below, §§431,439,444,446.[177]‘muliebre est furere in ira’ Sen.Clem.i 5, 5; ‘[mulier] aeque imprudens [atque] animal est, et nisi scientia accessit et multa eruditio, ferum, cupiditatum incontinens’Dial.ii 14, 1.[178]‘utraque turba [i.e.sexus] ad vitae societatem tantundem [confert], sed altera pars ad obsequendum, altera imperio nata [est]’ib.1, 1.[179]See below, §303.[180]See below, §309.[181]‘fere itaque imperia penes eos fuere populos, qui mitiore caelo utuntur. in frigora septentrionemque vergentibus immansueta ingenia sunt’ Sen.Dial.iv 15, 5. So too Lucan: ‘omnis in Arctois populus quicunque pruinis | nascitur, indomitus bellis et mortis amator’Phars.viii 363-6.[182]‘agedum illis corporibus illis animis luxum opes ignorantibus da rationem, da disciplinam: ut nihil amplius dicam, necesse erit certe nobis mores Romanos repetere’ Sen.Dial.iii II, 4.

[1]‘rex noster est animus: hoc incolumi cetera manent in officio, parent, obtemperant; cum ille paullum vacillavit, simul dubitant. ubi vero impotens, cupidus, delicatus est, fit tyrannus; tunc eum excipiunt adfectus impotentes’ Sen.Ep.114, 24.

[2]See L. SteinPsych.i p. 206.

[3]See above, §68.

[4]‘natura mundi omnes motus habet voluntarios conatusque et appetitiones, quas ὁρμάς Graeci vocant, et his consentaneas actiones sic adhibet ut nosmetipsi, qui animis movemur et sensibus’ Cic.N. D.ii 22, 58.

[5]τὴν δὲ ψυχὴν δι’ ὅλου τοῦ κόσμου διήκειν, ἧς μέρος μετέχοντας ἡμᾶς ἐμψυχοῦσθαι Hermiasirris. gent. phil.7 (Arnim i 495).

[6]‘ipse autem homo ortus est ad mundum contemplandum et imitandum’ Cic.N. D.ii 14, 37.

[7]τὸν κόσμον περιέχειν τὸν Δία καθάπερ ἄνθρωπον ψυχήν Philod.piet.15 (Arnim iiiDiog.33).

[8]‘quem in hoc mundo locum deus obtinet, hunc in homine animus; quod est illic materia, id in nobis corpus est’ Sen.Ep.65, 24.

[9]Philorer. div.i 494 M (SteinPsych.i 207).

[10]See above, §242.

[11]See below, §274.

[12]See above, §11.

[13]On the whole subject see Tylor,Anthropology, ch. xvi;Primitive Culture, chs. xi-xvii; Jevons,Introd. to the history of Religion, ch. v.

[14]See above, §174.

[15]Nemes.nat. hom.ii 85 and 86 (Arnim i 518).

[16]ib.99 (Arnim ii 790).

[17]Here we come into close touch with modern ways of thinking. The soul is the self as known subjectively and from within, as appealed to in the argument of Descartes ‘cogito, ergo sum.’ The body is the self as known objectively and from without, first in our neighbours who obstruct our efforts (‘officium quod corporis exstat, | officere atque obstare’ Lucr.R. N.i 337, 8), and then by analogy in ourselves. The Stoic theory then asserts that subjective and objective knowledge are ultimately the same, both being activities of the same Logos. See above, §149.

[18]The distinction is most clearly made by Juvenal: ‘sensum a caelesti demissum traximus arce, | cuius egent prona et terram spectantia. mundi | principio indulsit communis conditor illis | tantum animas, nobis animum quoque, mutuus ut nos | adfectus petere auxilium et praestare iuberet’Sat.xv 146-150.

[19]See above, §206.

[20]See above, §203.

[21]‘Zenoni Stoico animus ignis videtur’ Cic.Tusc. disp.i 10, 19.

[22]‘spiritum quippe animam esse Zenon quaerit hactenus; quo recedente a corpore moritur animal, hoc certe anima est. naturali porro spiritu recedente moritur animal; naturalis igitur spiritus anima est’ Chalc.in Tim.220 (Arnim i 138).

[23]‘probabilius enim videtur, tale quiddam esse animum, ut sit ex igni atque anima temperatum’ Cic.N. D.iii 14, 36; cf. Arnim ii 786. This view was accepted by Panaetius: ‘is animus ... ex inflammata anima constat, ut potissimum videri video Panaetio’Tusc. disp.i 18, 42. The ‘fire’ and ‘air’ here referred to are not the ordinary elements: οὐ γὰρ πᾶν πῦρ οὐδὲ πᾶν πνεῦμα ταύτην ἔχει τὴν δύναμιν. μετά τινος οὖν ἔσται εἴδους ἰδίου καὶ λόγου καὶ δυνάμεως καί, ὡς αὐτοὶ λέγουσιν, τόνου Alex. Aphr.de animap. 115, 6 (Arnim ii 785). See further SteinPsychologiei pp. 101 to 103.

[24]οἱ Στωϊκοὶ πνεῦμα νοερὸν θερμόν [τὴν ψυχήν] Aët.plac.iv 3, 3.

[25]‘animum constat animal esse, cum ipse efficiat, ut simus animalia; et cum ab illo animalia hoc nomen traxerint’ Sen.Ep.113, 2; ‘et animus meus animal est et ego animal sum; duo tamen non sumus. quare? quia animus mei pars est’ib.5.

[26]Tertullian deals with this point as against Valentinian heretics;de an.21.

[27]‘cum elementa sint quattuor, ignis aquae aeris terrae, potestates pares his sunt, fervida frigida arida atque umida; eadem animalium hominumque discrimina sunt’ Sen.Dial.iv 19, 1 and 2; ‘cuius [in homine] elementi portio praevalebit, inde mores erunt’ib.2.

[28]‘languida ingenia et in somnum itura inertibus nectuntur elementis’ib.i 5, 9.

[29]‘iracundos fervida animi natura faciet; frigidi mixtura timidos facit’ib.iv 19, 2.

[30]‘quaecunque adtribuit condicio nascendi et corporis temperatura, haerebunt’Ep.11, 6.

[31]For a treatment of the subject on modern lines see Ribot,The emotions, chs. xii and xiii; and the works of Fouillée, Paulhan, and other French writers. For the earlier history see Summers on Sen.Ep.11, 3, and SteinPsych.i p. 175.

[32]ψυχή ἐστι κατὰ τοὺς Στωϊκοὺς σῶμα λεπτομερὲς ἐξ ἑαυτοῦ κινούμενον κατὰ σπερματικοὺς λόγους Galendef. med.29 (Arnim ii 780); ‘nosmetipsi qui animis movemur’ Cic.N. D.ii 22, 58; ‘humanus animus agilis est et pronus ad motus’ Sen.Dial.ix 2, 11.

[33]μία ἡ τῆς ψυχῆς δύναμις, ὡς τὴν αὐτήν πως ἔχουσαν ποτὲ μὲν διανοεῖσθαι, ποτὲ δὲ ὀργίζεσθαι [qu. ὀρέγεσθαι?] ποτὲ δ’ ἐπιθυμεῖν παρὰ μέρος Alex. Aph.de animap. 118 (Arnim ii 823).

[34]‘huiusmodi autem non tam partes animae habebuntur quam vires et efficaciae et operae’ Tert.de an.14. They may also be called the soul’s qualities: οἱ ἀπὸ Χρυσίππου καὶ Ζήνωνος φιλόσοφοι τὰς μὲν δυνάμεις ὡς ἐν τῷ ὑποκειμένῳ ποιότητας συμβιβάζουσι, τὴν δὲ ψυχὴν ὡς οὐσίαν προϋποκειμένην ταῖς δυνάμεσι τιθέασι Stob. i 49, 33.

[35]See above, §79; for other divisions Tert.de an.14 (Arnim i 144), Cic.Off.i 28, 101, and generally Stein,Psych.i p. 123.

[36]On this translation see §101, note 81.

[37][ἀπὸ τοῦ ἡγεμονικοῦ] ταῦτα πάντα ἐπιτέταται διὰ τῶν οἰκείων ὀργάνων προσφερῶς ταῖς τοῦ πολύποδος πλεκτάναις Aët.plac.iv 4, 4.

[38]Arnim ii 838. Since many philosophers think the mind seated in the head, Chrysippus collects many arguments to the contrary; for instance that women say, when they don’t agree with a statement, ‘it won’t go down,’ pointing all the while to the heart, Galenplac. Hipp. et Plat.iii 5, p. 323 K (Arnim ii 892). Further that καρδία is derived from κράτησις, the heart being the seat of governmentib.(Arnim ii 896). He could support his view by thousands of quotations from the poets. On the other hand we find the suggestion that the principate resides in our spherical heads, as in a universe (Aët.plac.iv 21, 4). This latter view may be due to Academic influence (Schmekel, p. 259).

[39]δυνάμεις μιᾶς οὐσίας ἐκ τῆς καρδίας ὁρμωμένης Galenplac. Hipp. et Plat.p. 51 K.

[40]τὸ λογιστικὸν μόριον τῆς ψυχῆς, ὃ καὶ ἰδίως ἡγεμονικὸν καλεῖται Alex. Aphr.de an.p. 98, 24 (Arnim ii 839). In this direction Epictetus defines the rational faculty as ‘that which contemplates both itself and all other things’Disc.i 1, 4.

[41]τὸ ἐγὼ λέγομεν κατὰ τοῦτο [τὸ ἡγεμονικὸν] δεικνύντες Galenplac. Hipp. et Plat.ii 2 p. 215 K.

[42]‘intellegendum est etiam, duabus quasi nos a natura indutos esse personis, quarum una communis est ex eo, quod omnes participes sumus rationis; altera autem, quae proprie singulis est tributa’ Cic.Off.i 30, 107.

[43]Arnim ii 823.

[44]To himselfvii 64.

[45]ib.iv 12.

[46]ib.v 27.

[47]ib.iii 5, v 10, xii 1; so too Epictetus ‘God is within, and your daemon is within’Disc.i 14, 14.

[48]See above, §§146-156.

[49]ἔργα δὲ ψυχῆς ὁρμᾶν, ἀφορμᾶν, ὀρέγεσθαι, ἐκκλίνειν, παρασκευάζεσθαι, ἐπιβάλλεσθαι, συγκατατίθεσθαι. τί ποτ’ οὖν ἐστι τὸ ἐν τούτοις τοῖς ἔργοις ῥυπαρὰν παρέχον αὐτὴν καὶ ἀκάθαρτον; οὐδὲν ἄλλο ἢ τὰ μοχθηρὰ κρίματα αὐτῆς Epict.Disc.iv 11, 6 and 7.

[50]ἡ τῆς ψυχῆς ἰσχὺς τόνος ἐστὶν ἱκανὸς ἐν τῷ κρίνειν καὶ πράττειν ἢ μή Stob. ii 7 5b 4; ‘quaerimus quomodo animus semper secundo cursu eat’ Sen.Dial.ix 2, 4; ‘quidam se domi contrahunt, dilatant foris ac extendunt; vitium est haec diversitas et signum vacillantis animi ac nondum habentis tenorem suum’Ep.20, 3.

[51]See above, §96.

[52]‘satis natura homini dedit roboris, si illo utamur; nolle in causa est, non posse praetenditur’ Sen.Ep.116, 8.

[53]‘animi motus eos putemus sanissimos validissimosque, qui nostro arbitrio ibunt, non suo ferentur’Dial.iv 35, 2.

[54]‘hanc stabilem animi sedem Graeci εὐθυμίαν vocant, ego tranquillitatem voco’ib.ix 2, 3.

[55]Ep.114, 24 (see above, §263, note 1).

[56]‘non est [mens] ex terreno et gravi concreta corpore, ex illo caelesti spiritu descendit’Dial.xii 7, 7; ‘ratio nihil aliud est quam in corpus humanum pars divini spiritus mersa’Ep.66, 12.

[57]‘animus, sed hic rectus bonus magnus ... quid aliud voces hunc quam deum in corpore humano hospitantem?’ib.31, 11.

[58]‘sacer inter nos spiritus sedet, malorum bonorumque nostrorum observator [et] custos’ib.41, 2.

[59]‘deum te igitur scito esse: si quidem deus est qui viget, qui sentit, qui meminit’ Cic.Rep.vi (Somn. Scip.) 24, 26.

[60]Physics, and in particular astronomy, is meant: ‘[animus] hoc habet argumentum divinitatis suae, quod illum divina delectant; nec ut alienis sed ut suis interest’ Sen.N. Q.i Prol. 12; cf. HoraceEp.i 12, 14-19.

[61]‘When you are in social intercourse, when you are exercising yourself, when you are engaged in discussion, know you not that you are nourishing a god, that you are exercising a god? Wretch, you are carrying about a god with you, and you know it not.’ Epict.Disc.ii 8, 12.

[62]‘dicere porro, oculos nullam rem cernere posse, | sed per eos animum ut foribus spectare reclusis, | difficile est’ Lucr.N. D.iii 360-362; cf. Arnim ii 862. See also Cic.N. D.iii 4, 9, and Mayor’s valuable note. Modern psychologists side with the Stoics.

[63]See above, §146, note 18.

[64]τὰ μὲν πάθη ἐν τοῖς πεπονθόσι τόποις, τὰς δὲ αἰσθήσεις ἐν τῷ ἡγεμονικῷ Aët.plac.iv 23, 1.

[65]See above, §146, note 18.

[66]αἰσθητικῇ γὰρ φαντασίᾳ συγκατάθεσίς ἐστιν ἡ αἴσθησις Porph.de anima(Arnim ii 74); ‘dicunt Stoici sensus ipsos adsensus esse’ Cic.Ac.ii 33, 108.

[67]αἴσθησις δὲ λέγεται ... καὶ ἡ περὶ τὰ αἰσθητήρια κατασκευή, καθ’ ἥν τινες πηροὶ γίνονται Diog. L. vii 52.

[68]‘Stoici causas esse videndi dicunt radiorum ex oculis in ea, quae videri queunt, emissionem aerisque simul intentionem’ Gell.N. A.v 16, 2; ‘Stoici videndi causam in nativi spiritus intentione constituunt, cuius effigiem coni similem volunt’ Chalc.Tim.237 (Arnim ii 863).

[69]Arnim ii 869.

[70]Ποσειδώνιος γοῦν αὐτὴν (sc. τὴν ὄψιν) σύμφυσιν ὀνομάζει Aët.plac.iv 13, 3.

[71]Diog. L. vii 158.

[72]Arnim ii 836.

[73]‘Cleanthes [ambulationem] ait spiritum esse a principali usque in pedes permissum’ Sen.Ep.113, 23.

[74]‘vocem Stoici corpus esse contendunt, eamque esse dicunt ictum aera’ GelliusN. A.v 15, 6.

[75]‘quid enim est vox nisi intentio aeris, ut audiatur, linguae formata percussu?’ Sen.N. Q.ii 6, 3.

[76]ὁ λόγος ἐκεῖθεν ἐκπέμπεται, ὅθεν καὶ ἡ φωνή. ἡ δὲ φωνὴ οὐκ ἐκ τῶν κατὰ τὴν κεφαλὴν τόπων ἐκπέμπεται, ἀλλὰ φανερῶς ἐκ κάτωθεν μᾶλλον Galen.plac. Hipp. et Plat.ii 5 p. 205 Müller.

[77]See above, §161.

[78]See above, §178.

[79]Lucr.R. N.iv 1214-1220.

[80]E. Haeckel,Welträthsel(Volksausg.) p. 30. The italics are those of the author of this book.

[81]ib.Anmerkungen, p. 158.

[82]Though Lucretius laughs at the idea of attributing laughter and tears to the elements (‘hac ratione tibi pereunt primordia rerum: | fiet, uti risu tremulo concussa cachinnent, | et lacrumis salsis umectent ora genasque’R. N.i 917-919), yet he attributes to them the essential power of free-will: ‘si ... nec declinando faciunt primordia motus | principium quoddam, quod fati foedera rumpat, | unde est haec, inquam, fatis avolsa voluntas?’R. N.ii 253-257.

[83]οἱ Στωϊκοὶ ἀπὸ τοῦ σώματος ὅλου καὶ τῆς ψυχῆς φέρεσθαι τὰ σπέρματα Aët.plac.v. 11, 3; ‘When you consort with your wife ... you are carrying about a god with you’ Epict.Disc.ii 8, 12.

[84]μέρη δὲ ψυχῆς λέγουσιν ... τοὺς ἐν ἡμῖν σπερματικοὺς λόγους Diog. L. vii 157.

[85]τῶν δὲ λοιπῶν [μερῶν τῆς ψυχῆς] τὸ μὲν λέγεται σπέρμα, ὅπερ καὶ αὐτὸ πνεῦμά ἐστι διατεῖνον ἀπὸ τοῦ ἡγεμονικοῦ μέχρι τῶν παραστατῶν Aët.plac.iv 21, 4; cf. Diog. L. vii 159.

[86]τὸ δὲ σπέρμα φησὶν ὁ Ζήνων εἶναι ψυχῆς μέρος καὶἀπόσπασμακαὶ τοῦ σπέρματος τοῦ τῶν προγόνων κέρασμα καὶ μῖγμα τῶν τῆς ψυχῆς μερῶν συνεληλυθός Euseb.pr. ev.xv 20, 1 (Arnim i 128). That the separation or ‘tearing away’ (ἀπόσπασμα) is not complete or absolute seems to follow from the general principles of Stoic physics: see above §262.

[87]‘in semine omnis futuri hominis ratio comprehensa est’ Sen.N. Q.iii 29, 3.

[88]‘utrum ex patris tantummodo semine partus nascatur, ut ... Stoici scripserunt’ Censor.di. nat.5; cf. Diog. L. vii 159, Aët.plac.v 5, 2.

[89]The evidence for this is mainly indirect. [ὁ δὲ Κλεάνθης] οὐ μόνον, φησίν, ὅμοιοι τοῖς γονεῦσι γινόμεθα κατὰ τὸ σῶμα ἀλλὰ κατὰ τὴν ψυχήν Nemes.nat. hom.ii 85 and 86 (Arnim i 518); ‘quod declaret eorum similitudo, qui procreentur; quae etiam in ingeniis, non solum in corporibus appareat’ Cic.Tusc. disp.i 32, 79.

[90]προΐεσθαι δὲ καὶ τὴν γυναῖκα σπέρμα· κἂν μὲν ἐπικρατήσῃ τὸ τῆς γυναικός, ὅμοιον εἶναι τὸ γεννώμενον τῇ μητρί, ἐὰν δὲ τὸ τοῦ ἀνδρός, τῷ πατρί Aët.plac.v 11, 4.

[91]See above, §63.

[92]‘inrationalis pars animi duas habet partes, alteram animosam ambitiosam impotentem positam in adfectionibus, alteram humilem languidam voluptatibus deditam’ Sen.Ep.92, 8.

[93]‘appetitio (eam enim esse volumus ὁρμήν), qua ad agendum impellimur, et id appetimus quod est visum’ Cic.Ac.ii 8, 24.

[94]This is termed by Panaetius ὄρεξις simply; the term ἐπιβολή is also used: see §272, note 49.

[95]See above, §146.

[96]Zeller (Stoics, p. 243) states that man has irrational as well as rational impulses. This seems to be incorrectly expressed.

[97]φαντασία ὁρμητικὴ τοῦ καθήκοντος Stob. ii 7, 9.

[98]‘omne rationale animal nihil agit, nisi primum specie alicuius rei inritatum est, deinde impetum cepit, deinde adsensio confirmavit hunc impetum. quid sit adsensio dicam. oportet me ambulare: tunc demum ambulo, cum hoc mihi dixi et adprobavi hanc opinionem meam’ Sen.Ep.113, 18.

[99]δοκεῖ δ’ αὐτοῖς τὰ πάθη κρίσεις εἶναι, καθά φησι Χρύσιππος Diog. L. vii III; ‘omnes perturbationes iudicio censent fieri et opinione’ Cic.Tusc. disp.iv 7, 14; ἀσθενῆ δὲ λέγουσι συγκατάθεσιν, ὅταν μηδέπω πεπεικότες ὦμεν ἡμᾶς αὐτούς Galende peccatisii 1 p. 59 K (Arnim iii 172); ἔστι δ’ αὐτὸ τὸ πάθος κατὰ Ζήνωνα ... ὁρμὴ πλεονάζουσα Diog. L. vii 110.

[100]‘in corpore nostro ossa nervique et articuli, firmamenta totius et vitalia, minime speciosa visu, prius ordinantur; deinde haec, ex quibus omnis in faciem adspectumque decor est. post haec omnia qui maxime oculos rapit, color, ultimus perfecto iam corpore adfunditur’ Sen.Dial.iv 1, 2.

[101]See above, §268.

[102]ἡ ψυχὴ πνεῦμά ἐστι σύμφυτον ἡμῖν Galenplac. Hipp. et Plat.iii 1 p. 251 M, quoting Chrysippus (Arnim ii 885).

[103]Schmekel traces the introduction of this doctrine to Posidonius, and finds in it the starting-point of the later mysticism,Philos. d. mittl. Stoa, pp. 400 sqq. See also L. Stein,Psych.i 194.

[104]‘nos corpus tam putre sortiti’ Sen.Ep.120, 17; ‘inutilis caro et fluida, receptandis tantum cibis habilis, ut ait Posidonius’ib.92, 10.

[105]‘haec quae vides ossa circumiecta nobis, nervos et obductam cutem, voltumque et ministras manus, et cetera quibus involuti sumus, vincula animorum tenebraeque sunt. obruitur his animus, effocatur, inficitur, arcetur a veris et suis in falsa coniectus. omne illi cum hac carne grave certamen est’ Sen.Dial.vi 24, 5; ‘corpusculum hoc, custodia et vinculum animi’ib.xii 11, 7.

[106]‘What am I? a poor miserable man with my wretched bit of flesh. Through this kinship with the flesh, some of us become like wolves’ Epict.Disc.i 3, 5 and 7.

[107]‘corpus hoc animi pondus et poena est’ Sen.Ep.65, 16; ‘quantum per moras membrorum et hanc circumfusam gravem sarcinam licet’Dial.xii 11, 6; ‘corporis velut oneris necessarii non amator sed procurator est’Ep.92, 33.

[108]‘Epicurus placed the good in the husk’ Epict.Disc.i 23, 1.

[109]‘You ought to possess your whole body as a poor ass loaded. When the body is an ass, all the other things are bits belonging to the ass, pack-saddles, shoes, barley, fodder’ib.iv 1, 79 and 80.

[110]In particular to the practice of self-mutilation, with which Seneca is disgusted: ‘cottidie comminiscimur, per quae virilitati fiat iniuria ... alius genitalia excidit’ Sen.N. Q.vii 31, 3.

[111]‘nec domum esse hoc corpus, sed hospitium et quidem breve hospitium’ Sen.Ep.120, 14; ‘hoc [corpus] natura ut quandam vestem animo circumdedit’ib.92, 13.

[112]‘inter me teque conveniet corpus in honorem animi coli’ib.92, 1. In the same spirit Seneca writes in condemnation of the gladiatorial conflicts ‘homo sacra res homini’ib.95, 33.

[113]‘[natura] voltus nostros erexit ad caelum’ib.94, 56; ‘[natura] ... ut ab ortu sidera in occasum labentia prosequi posset, sublime fecit [homini] caput et collo flexili imposuit’Dial.viii 5, 4. See also Mayor on Juv.Sat.xv 147.

[114]Cic.N. D.ii 54 to 58.

[115]‘quae partes corporis, ad naturae necessitatem datae, adspectum essent deformem habiturae atque turpem, eas [natura] contexit atque abdidit’Off.i 35, 127.

[116]In the Epicurean system atoms of soul are dispersed amongst atoms of body, there being a mixture of the two, which however does not go beyond juxtaposition; in the Stoic system soul permeates body. The Stoic explanation is frequently referred to by opponents as areductio ad absurdum: τῷ λέγοντι τὴν ψυχὴν σῶμα ἕπεται τὸ σῶμα διὰ σώματος χωρεῖν Alex. Aphr.Arist. Top.ii 93 (Arnim ii 798). The relation of the principate to the man as a whole is also called σύστασις (constitutio); ‘constitutio est principale animi quodam modo se habens erga corpus’ Sen.Ep.121, 10.

[117]οἱ Στωϊκοὶ μέρος αὐτὸ [τὸ ἔμβρυον] τῆς γαστρός, οὐ ζῷον Aët.plac.v 14, 2; τὸ βρέφος ἐν τῇ γαστρὶ φύσει τρέφεσθαι [Χρύσιππος] νομίζει καθάπερ φυτόν Plut.Sto. rep.41, 1.

[118]Stein,Psych.i p. 115.

[119]ὅταν δὲ τεχθῇ, ψυχούμενον ὑπὸ τοῦ ἀέρος τὸ πνεῦμα μεταβάλλειν καὶ γίνεσθαι ζῷον Plut. as above.

[120]‘infans nondum rationalis [est]’ Sen.Ep.121, 14; ‘tu me expertem rationis genuisti, onus alienum’Ben.iii 31, 2.

[121]See above, §153, note 66.

[122]διασῴζεσθαι λέγουσιν αὐτὴν [sc. τὴν ψυχὴν] ἔκ τε τῆς ἀναθυμιάσεως τοῦ αἵματος καὶ τοῦ κατὰ τὴν εἰσπνοὴν ἑλκομένου [ἀέρος] Galencomm. Hipp.6 (Arnim ii 782); τρέφεσθαι ἐξ αἵματος τὴν ψυχήν, οὐσίαν δ’ αὐτῆς ὑπάρχειν τὸ πνεῦμαplac. Hipp. et Plat.ii 8 (Arnim i 140); ‘poor soul itself mere exhalation of the blood’ M. Aurel.To himselfv 33.

[123]Ζήνων τὴν ψυχὴν λέγει αἰσθητικὴν ἀναθυμίασιν, καθάπερ Ἡράκλειτος· ... ‘καὶ ψυχαὶ δὲ ἀπὸ τῶν ὑγρῶν ἀναθυμιῶνται.’ ἀναθυμίασιν μὲν οὖν ὁμοίως τῷ Ἡρακλείτῳ ἀποφαίνει Ζήνων Ar. Did. fr. 39, 2 and 3 (Diels); the reference to Heraclitus is not necessarily an exact quotation by Zeno, see Bywater’s critical note on fr. 42; on the other side Diels’ note on fr. 12. L. Stein is of opinion that the Stoics missed the meaning of Heraclitus whilst accepting his terminology; seePsych.i, note 182.

[124]See above, §200.

[125]See §316, note 100.

[126]καὶ τὴν ψυχὴν [οἱ Στωϊκοὶ] ἔφασαν μηδὲν ὑπὸ τοῦ σώματος ἢ ὠφελεῖσθαι ἢ βλάπτεσθαι Theod.Gr. aff. cur.11; see generally the discussion by Stein,Psych.i pp. 139, 140.

[127]Plut. fr. (de an.) 6, 3.

[128]οἱ Στωϊκοὶ τὸν μὲν ὕπνον γίνεσθαι ἀνέσει τοῦ αἰσθητικοῦ πνεύματος Aët.plac.v 23, 4, cf. Plut.Qu. conv.IV ii 4, 6; ‘contrahi autem animum Zeno et quasi labi putat atque concidere, et id ipsum esse dormire’ Cic.Div.ii 58, 119. See also above, §177.

[129]‘senes difficiles et queruli sunt, ut aegri et convalescentes, et quorum aut lassitudine aut detractione sanguinis exhaustus est calor’ Sen.Dial.iv 19, 4.

[130]ὅταν δὲ παντελὴς γένηται ἡ ἄνεσις τοῦ αἰσθητικοῦ πνεύματος, τότε γίγνεσθαι θάνατον Aët.plac.v 23, 4.

[131]‘cum animarum aeternitatem disserimus, non leve momentum apud nos habet consensus hominum aut timentium inferos aut colentium’ Sen.Ep.117, 6.

[132]‘iuvabat de aeternitate animarum quaerere, immo mehercules credere. credebam enim me facile opinionibus magnorum virorum rem gratissimam promittentium magis quam probantium’ Sen.Ep.102, 2; cf. Cic.Tusc. disp.i 11, 24.

[133]So especially L. Stein: ‘um nun ihre Philosophie populär und mundgerecht zu machen, liessen sich die Stoiker zuweilen zu Äusserungen herbei, die dazu angethan waren, ihr ganzes philosophisches System umzustossen’Psych.i 149. Further their Scottish critic: ‘thus did the later Stoicism try to meet the claims of the human heart, which the earlier Stoicism had to a large extent ignored’ W. L. Davidson,The Stoic creed, p. 98; again ‘die Lehre von der Fortdauer der Seele ... war nur für die grosse Menge berechnet’ H. A. Winckler,Stoicismus, p. 50. Zeller is much more judicial,Stoics, pp. 217-222.

[134]ἔνιοι δὲ τὴν μὲν τοῦ ὅλου [ψυχὴν] ἀΐδιον, τὰς δὲ λοιπὰς συμμίγνυσθαι ἐπὶ τελεύτῃ εἰς ἐκείνην Ar. Did. fr. 39, 5.

[135]τὴν δὲ ψυχὴν γενητήν τε καὶ φθαρτὴν λέγουσιν· οὐκ εὐθὺς δὲ τοῦ σώματος ἀπαλλαγεῖσαν φθείρεσθαι, ἀλλ’ ἐπιμένειν τινὰς χρόνους καθ’ ἑαυτήν ib. 6; ‘Stoici ... diu mansuros aiunt animos, semper negant’ Cic.Tusc. disp.i 31, 77.

[136]τὴν μὲν τῶν σπουδαίων [ψυχὴν διαμένειν] μέχρι τῆς εἰς πῦρ ἀναλύσεως τῶν πάντων, τὴν δὲ τῶν ἀφρόνων πρὸς ποσούς τινας χρόνους· ... τὰς δὲ τῶν ἀφρόνων καὶ ἀλόγων ζῷων ψυχὰς συναπόλλυσθαι τοῖς σώμασι Ar. Did. fr. 39, 6 and 7.

[137]Arnim ii 815.

[138][αἱ ψυχαὶ] λεπτομερεῖς οὖσαι καὶ οὐχ ἧττον πυρώδεις ἢ πνευματώδεις εἰς τοὺς ἄνω μᾶλλον τόπους κουφοφοροῦσι ... τὸν ὑπὸ σελήνην οἰκοῦσι τόπον Sext.math.ix 71 to 73 (Arnim ii 812); Ar. Did. fr. 39, 4; ‘si [animae] permanent et conservant habitum suum, ... necesse est ferantur ad caelum et ab his perrumpatur et dividatur crassus hic et concretus aer; calidior enim est vel potius ardentior animus, quam est hic aer’ Cic.Tusc. disp.i 18, 42; ‘itaque sublimantur animae sapientes ... apud Stoicos sub lunam’ Tert.de an.54 (Arnim ii 814).

[139]τροφῇ τε χρῶνται οἰκείᾳ τῇ ἀπὸ τῆς ἀναθυμιάσει ὡς καὶ τὰ λοιπὰ ἄστρα Sext.math.ix 73; ‘fortium animas existimant in modum siderum vagari in aere’ Comm.in Lucan.ix 6 (Arnim ii 817).

[140]εἰ οὖν διαμένουσιν αἱ ψυχαί, δαίμοσιν αἱ αὐταὶ γίγνονται Sext. as in note 138; φασὶ δὲ εἶναι καί τινας δαίμονας καὶ ἤρωας, τὰς ὑπολελειμμένας τῶν σπουδαίων ψυχάς Diog. L. vii 151; ‘plenus [est] aer immortalium animorum’ Cic.Div.i 30, 64, quoting from Posidonius.

[141]‘[Stoici] existimant animam hominis magno pondere extriti permanere non posse et statim spargi’ Sen.Ep.57, 7; Seneca himself rejects this opinion.

[142]Κλεάνθης μὲν οὖν πάσας [τὰς ψυχὰς] ἐπιδιαμένειν μέχρι τῆς ἐκπυρώσεως, Χρύσιππος δὲ τὰς τῶν σοφῶν μόνον Diog. L. vii 157.

[143]‘esse inferos Zenon docuit et sedes piorum ab impiis esse discretas; et illos quidem quietas ac delectabiles incolere regiones, hos vero luere poenas in tenebrosis locis atque in caeni voraginibus horrendis’ Lactant.Div. inst.vii 7, 13 (Arnim i 147); ‘reliquas animas ad inferos deiciunt’ Tert.de an.54. Cf. Cic. fr. 240, 6.

[144]Pearson,Fragments, p. 146.

[145]So Hirzel,Untersuchungenii p. 29 note.

[146]‘et metus ille foras praeceps Acheruntis agendus, | funditus humanam qui vitam turbat ab imo, | omnia suffuscans mortis nigrore, neque ullam | esse voluptatem liquidam puramque relinquit’R. N.iii 37-40.

[147]Cic.Tusc. disp.i 16, 36.

[148]N. D.ii 2, 5.

[149]‘cogita illa, quae nobis inferos faciunt terribiles, fabulam esse; nullas imminere mortuis tenebras nec carcerem nec flumina igne flagrantia nec oblivionis amnem nec tribunalia ... [nec] ullos iterum tyrannos. luserunt ista poetae et vanis nos agitavere terroribus’ Sen.Dial.vi 19, 4. Here we have the opposite extreme to the statement in note 131.

[150]VirgilAen.vi 724-747 (transl. by Lord Bowen). For the corresponding description of Paradise, seeib.638-644. The substance of this discussion is drawn from Hirzel’s full note in hisUntersuchungenii pp. 25-31.

[151]For instanceGeorg.iv 221 sqq. See also below, §§434,435.

[152]‘impias vero [animas Stoici dicunt] ... habere aliquid imbecillitatis ex contagione carnis, cuius desideriis ac libidinibus addictae ineluibilem quendam fucum trahant labemque terrenam, quae cum temporis diuturnitate penitus inhaeserit, eius naturae reddi animas, ut ... cruciabiles fiant per corporis maculam, quae peccatis inusta sensum doloris attribuit. quam sententiam poeta sic explicavit—“quin et supremo etc.”’ Lact.Div. inst.vii 20, 9 and 10 (Arnim ii 813); ‘[Stoicos] miror, quod † imprudentes animas circa terram prosternant, cum illas a sapientibus multo superioribus erudiri adfirment’ Tert.de an.54 (Arnim i 147, reading ‘prudentes’ on his own conjecture). On the other hand Augustine (Civ. De.xxi 13) ascribes the doctrine to ‘Platonici quidam’ and Comm. Luc. ix 9 (p. 291 Us.) to Pythagoras. See Schmekel, p. 105.

[153]‘facillimum ad superos iter est animis cito ab humana conversatione dimissis. facilius quicquid est illud obsoleti inlitique eluunt’ Sen.Dial.vi 23, 1; ‘[filius tuus] paulum supra nos commoratus, dum expurgatur et inhaerentia vitia situmque omnem mortalis aevi excutit’ib.25, 1.

[154]Diog. L. vii 157.

[155]Cic.Tusc. disp.i 32, 79.

[156]See above, §§254,293; for the teaching of Posidonius as to the pre-existence of the soul, see Schmekel, p. 250.

[157]See above, §296.

[158]‘animus beneficio subtilitatis suae erumpit’ Sen.Ep.57, 8.

[159]‘ibi illum aeterna requies manet e confusis crassisque pura et liquida visentem’Dial.vi 24, 5.

[160]‘emissis [animis] meliora restant onere detracto’Ep.24, 18. So in the Burial Service ‘the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity.’

[161]‘non illos interfusa maria discludunt nec altitudo montium; tramites omnium plani’Dial.vi 25, 3.

[162]‘ad excelsa sublatus inter felices currit animas, Scipiones Catonesque, interque contemptores vitae et mortis beneficio liberos’ib.1.

[163]‘rerum naturae spectaculo fruitur et humana omnia ex superiore loco despicit, divina vero propius intuetur’ib.xi 9, 3.

[164]‘nos quoque, felices animae atque aeterna sortitae, parva ruinae ingentis accessio, in antiqua elementa vertemur’ib.vi 26, 7.

[165]‘[animus], si superstes est corpori, nullo genere [perire potest], quoniam nulla immortalitas cum exceptione est’Ep.57, 9.

[166]See Winckler,Der Stoicismus eine Wurzel des Christenthums, p. 52.

[167]‘haec sunt ignorantis, cum de aeternitate animorum dicatur, de mente dici, non de partibus iis, in quibus aegritudines irae libidinesque versentur’ Cic.Tusc. disp.i 33, 80.

[168]‘excepit illum magna et aeterna pax’ Sen.Dial.vi 19, 6.

[169]‘mors dolorum omnium exsolutio est et finis’ib.19, 5.

[170]‘mors est non esse. id quale sit, iam scio. hoc erit post me, quod ante me fuit’Ep.54, 4.

[171]‘mors nos aut consumit aut exuit; ... consumptis nihil restat’ib.24, 18.

[172]See above, §§140and141.

[173]M. Aurel.To himselfiv 21.

[174]See below, §306. Cleanthes wrote a book to show that ‘virtue is the same in men and women’; see Diog. L. vii 103.

[175]‘quis dixit naturam maligne cum muliebribus ingeniis egisse, et virtutem illarum in artum retraxisse? par illis, mihi crede, vigor, par ad honesta, libeat, facultas est; dolorem laboremque ex aequo, si consuevere, patiuntur’ Sen.Dial.vi 16, 1.

[176]See below, §§431,439,444,446.

[177]‘muliebre est furere in ira’ Sen.Clem.i 5, 5; ‘[mulier] aeque imprudens [atque] animal est, et nisi scientia accessit et multa eruditio, ferum, cupiditatum incontinens’Dial.ii 14, 1.

[178]‘utraque turba [i.e.sexus] ad vitae societatem tantundem [confert], sed altera pars ad obsequendum, altera imperio nata [est]’ib.1, 1.

[179]See below, §303.

[180]See below, §309.

[181]‘fere itaque imperia penes eos fuere populos, qui mitiore caelo utuntur. in frigora septentrionemque vergentibus immansueta ingenia sunt’ Sen.Dial.iv 15, 5. So too Lucan: ‘omnis in Arctois populus quicunque pruinis | nascitur, indomitus bellis et mortis amator’Phars.viii 363-6.

[182]‘agedum illis corporibus illis animis luxum opes ignorantibus da rationem, da disciplinam: ut nihil amplius dicam, necesse erit certe nobis mores Romanos repetere’ Sen.Dial.iii II, 4.

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