24

generative of the other elements, and of the others one says water, another air, from these things it is shown that all the elements change into one another; and since all things are converted into one another, it is necessary that all are elements. For whichever of the four you take will be found to be produced by another. The body, being an instrument of the soul, is divided along with the soul's faculties. For it has been constructed suitable and fit for them, so that none of its faculties may be hindered by the body. To each faculty of the soul, at any rate, specific parts of the body have been allotted for its activity, as the account will show as it proceeds. For the soul holds the rank of an artisan, and the body that of an instrument; matter is that with which the action is concerned, and the result is the action itself. For example, a woman is the underlying matter, for the action concerns her; and the action is adultery or fornication or marriage. And the faculties of the soul are divided into the imaginative, the intellectual, and the mnemonic. 6 Concerning the imaginative faculty The imaginative, then, is a faculty of the irrational soul acting through the sense organs; and the 'fantaston' is what falls under the 'fantasia,' as the sensible falls under sensation; 'fantasia' is an affection of the irrational soul produced by some 'fantaston'; and a 'fantasma' is an empty affection in the irrational parts of the soul, arising from no 'fantaston'. The Stoics say these are four: 'fantasia', 'fantaston', 'fantastikon', 'fantasma'; calling 'fantasia' the affection of the soul which reveals in itself also that which produced it, the 'fantaston'. For when we see something white, an affection arises in the soul from its apprehension. For just as an affection arises in the sense organs when it perceives, so also in the soul when it conceives. For it receives in itself an image of the intelligible. 'fantaston' is the sensible thing that produces the 'fantasia', such as what is white and whatever can move the soul; 'fantastikon' is the empty attraction without a 'fantaston'; and a 'fantasma' is what we are drawn to according to the empty imaginative attraction, as in the case of madmen and melancholics. The disagreement with these has been only about the exchange of names. Its organs are the anterior ventricles of the brain and the psychic pneuma in them and the nerves from them which are moistened by the psychic pneuma, and the structure of the sense organs. There are five sense organs; but one psychic sensation, which recognizes through the sense organs the affections that occur in them; and with the most earthy and corporeal of the sense organs, which is touch, it perceives things of an earthy nature; with the most radiant, which is sight, things that are radiant; and likewise with the airy, the affections of the air; for air is the substance of voice, or a striking of the air; and with the spongy and watery, that is, taste, it perceives flavors. For each of the sensibles is by nature known through its proper organ. Therefore, according to this reasoning, since there are four elements, there ought to be four senses as well; but since vapor and the genus of smells are intermediate in nature between air and water; for it is denser than air, but finer than water; and this becomes clear through the affliction of a head cold; for those with a head cold draw in air through breathing, but in drawing it in they do not perceive vapors; for because of the blockage, what is denser does not reach the sense; for this reason a fifth sense organ, smell, has been devised by nature, so that nothing that can come to be known may escape sensation. Sensation is not an alteration, but a discernment of alteration, for the sense organs are altered, but sensation discerns the alteration; and often the sense organs are also called sensation. Sensation is the apprehension of sensibles. But this definition seems not to be of sensation itself but of its works. For which reason they also define sensation thus: an intellectual spirit extending from the ruling part to the organs. And also thus: a faculty of the soul apprehensive of sensibles, but a sense organ is an instrument of

24

τῶν ἄλλων στοιχείων γεννητικὸν καὶ τῶν ἄλλων ὁ μὲν τὸ ὕδωρ, ὁ δὲ τὸν ἀέρα, ἐκ τούτων δείκνυται ὅτι πάντα τὰ στοιχεῖα εἰς ἄλληλα μεταβάλλεται· πάντων δὲ εἰς ἄλληλα τρεπομένων, ἀνάγκη στοιχεῖα τὰ πάντα εἶναι. ὅπερ γὰρ ἂν λάβῃς τῶν τεσσάρων εὑρεθήσεται καὶ τοῦτο ὑφ' ἑτέρου γινόμενον. τὸ δὲ σῶμα τῆς ψυχῆς ὄργανον ὑπάρχον ταῖς ψυχικαῖς δυνάμεσι συνδιαιρεῖται. ταύταις γὰρ πρόσφορόν τε καὶ ἐπιτήδειον κατεσκεύασται πρὸς τὸ μηδεμίαν αὐτῆς δύναμιν ὑπὸ τοῦ σώματος ἐμποδίζεσθαι. ἑκάστῃ γοῦν ψυχικῇ δυνάμει πρὸς τὴν ἐνέργειαν ἴδια μέρη τοῦ σώματος ἀποκεκλήρωται, ὡς προϊὼν ὁ λόγος ἀπο δείξει. ἡ μὲν γὰρ ψυχὴ τάξιν ἐπέχει τεχνίτου, τὸ δὲ σῶμα ὀργάνου· ὕλη δέ ἐστιν περὶ ἃ ἡ πρᾶξις, τὸ δὲ ἀποτέλεσμα ἡ πρᾶξις αὐτή. οἷον ὡς ὕλη μὲν ὑπόκειται ἡ γυνή, περὶ ταύτην γὰρ ἡ πρᾶξις· ἡ δὲ πρᾶξις μοιχεία ἢ πορνεία ἢ γάμος. διαιροῦνται δὲ αἱ ψυχικαὶ δυνάμεις εἴς τε τὸ φανταστικὸν καὶ διανοητικὸν καὶ μνημονευτικόν. 6 περὶ τοῦ φανταστικοῦ Φανταστικὸν μὲν οὖν ἐστι δύναμις τῆς ἀλόγου ψυχῆς διὰ τῶν αἰσθητηρίων ἐνεργοῦσα· φανταστὸν δὲ τὸ τῇ φαντασίᾳ ὑποπῖπτον, ὡς αἰσθήσει αἰσθητόν· φαντασία δέ ἐστι πάθος τῆς ἀλόγου ψυχῆς ὑπὸ φανταστοῦ τινος γινόμενον· φάντασμα δὲ πάθος διάκενον ἐν τοῖς ἀλόγοις τῆς ψυχῆς ἀπ' οὐδενὸς φανταστοῦ γινόμενον. οἱ δὲ Στωϊκοὶ τέσσαρα ταῦτά φασι, φαντασίαν, φανταστόν, φανταστικόν, φάντασμα· φαντασίαν μὲν λέγοντες τὸ πάθος τῆς ψυχῆς τὸ ἐνδεικνύμενον ἐν ἑαυτῷ καὶ τὸ πεποιηκὸς φανταστόν. ὅταν γὰρ λευκὸν ἴδωμεν ἐγγίνεταί τι πάθος τῇ ψυχῇ ἐκ τῆς λήψεως αὐτοῦ. ὡς γὰρ ἐν τοῖς αἰσθητηρίοις ἐγγί νεται πάθος ὅταν αἰσθάνηται· οὕτω καὶ ἐν τῇ ψυχῇ ὅταν ἐννοήσῃ. εἰκόνα γὰρ ἐν ἑαυτῇ δέχεται τοῦ νοητοῦ. φανταστὸν δὲ τὸ πεποιηκὸς τὴν φαντασίαν αἰσθητόν, οἷον τὸ λευκὸν καὶ πᾶν ὅ τι δύναται κινεῖν τὴν ψυχήν· φανταστικὸν δὲ τὸν διάκενον διελκυσμὸν ἄνευ φανταστοῦ· φάντασμα δὲ ὃ ἐφέλκομεν κατὰ τὸν φανταστικὸν διάκενον ἑλκυσμόν, ὡς ἐπὶ τῶν μεμηνότων καὶ μελαγχολώντων. ἡ δὲ διαφωνία τούτοις περὶ τὴν ἐναλλαγὴν μόνην γέγονε τῶν ὀνομάτων. ὄργανα δὲ αὐτοῦ αἱ πρόσθιοι τοῦ ἐγκεφάλου κοιλίαι καὶ τὸ ἐν αὐταῖς ψυχικὸν πνεῦμα καὶ τὰ ἐξ αὐτῶν νεῦρα τὰ διάβροχα τῷ ψυχικῷ πνεύματι καὶ ἡ κατασκευὴ τῶν αἰσθητηρίων. ἔστι δὲ αἰσθητήρια μὲν πέντε· αἴσθησις δὲ μία ἡ ψυχική, ἡ γνωρίζουσα διὰ τῶν αἰσθητηρίων τὰ ἐν αὐτοῖς γινόμενα πάθη· καὶ τῷ μὲν γεωδεστάτῳ καὶ σωματικωτάτῳ τῶν αἰσθητηρίων, ὅπερ ἐστὶν ἡ ἁφή, τῆς γεώδους φύσεως αἰσθάνεται· τῷ δὲ αὐγοειδεστάτῳ, ὅπερ ἐστὶν ἡ ὄψις, τῶν αὐγοειδῶν· ὡς καὶ τῷ ἀεροειδεῖ τῶν τοῦ ἀέρος παθημάτων· ἀὴρ γάρ ἐστιν ἡ τῆς φωνῆς οὐσία ἢ ἀέρος πληγή· καὶ τῷ σπογγοειδεῖ δὲ καὶ ὑδατοειδεῖ, τῷ κατὰ τὴν γεῦσιν, τῶν χυμῶν ἀντιλαμβάνεται. ἕκαστον γὰρ τῶν αἰσθητῶν διὰ τοῦ οἰκείου γνωρίζεσθαι πέφυκεν. ἔδει τοίνυν κατὰ τοῦτον τὸν λόγον, ἐπειδὴ τέσσαρα στοιχεῖα, τέσσαρας εἶναι καὶ τὰς αἰσθήσεις· ἀλλ' ἐπειδήπερ ὁ ἀτμὸς καὶ τὸ τῶν ὀσμῶν γένος μεταξὺ τὴν φύσιν ἐστὶν ἀέρος καὶ ὕδατος· ἀέρος μὲν γάρ ἐστι παχυμερέστερος, ὕδατος δὲ λεπτομερέστερος· δῆλον δὲ γίνεται τὸ τοιοῦτον διὰ τῆς κορύζης τοῦ πάθους· οἱ γὰρ κορυζῶντες ἕλκουσι μὲν τὸν ἀέρα διὰ τῆς ἀναπνοῆς· ἕλκοντες δὲ τοῦτον τῶν ἀτμῶν οὐκ ἀντιλαμβάνονται· διὰ γὰρ τὴν ἔμφραξιν τὸ παχυμερέστερον οὐκ ἀφικνεῖται πρὸς τὴν αἴσθησιν· τούτου χάριν πέμπτον αἰσθητήριον, ἡ ὄσφρησις, ὑπὸ τῆς φύσεως ἐξεύρηται, ἵνα μηδὲν τῶν δυναμένων εἰς γνῶσιν ἐλθεῖν διαφύγῃ τὴν αἴσθησιν. ἔστιν δὲ ἡ αἴσθησις οὐκ ἀλλοίωσις, ἀλλὰ διάγνωσις ἀλλοιώσεως, ἀλλοιοῦται μὲν γὰρ τὰ αἰσθητήρια, διακρίνει δὲ τὴν ἀλλοίωσιν ἡ αἴσθησις· καλεῖται δὲ πολλάκις αἴσθησις καὶ τὰ αἰσθητήρια. ἔστι δὲ αἴσθησις ἀντίληψις τῶν αἰσθητῶν. δοκεῖ δὲ οὗτος ὁ ὅρος οὐκ αὐτῆς εἶναι τῆς αἰσθήσεως ἀλλὰ τῶν ἔργων αὐτῆς. διὸ καὶ οὕτως ὁρίζονται τὴν αἴσθησιν· πνεῦμα νοερὸν ἀπὸ τοῦ ἡγεμονικοῦ ἐπὶ τὰ ὄργανα τεταμένον. ἔστι δὲ καὶ οὕτως· δύναμιν ψυχῆς ἀντιληπτικὴν τῶν αἰσθητῶν, αἰσθητήριον δὲ ὄργανον τῆς