46

for the sake of harmony, through which it is possible to live and to live rightly, proclaiming the message of truth. But if the soul lives and lives rightly through the body, then it never existed before the body; but if it did exist before the body, then it certainly lived and had life; for it has an immortal and rational nature. But if it existed long ago, but did not live rightly when separated from the body, but upon coming into the body and having trained it excellently, it achieved the right life, then it is through the body that it has obtained the good things which it did not partake of before the body. Why then did he say that it is buried in the body as in a tomb? Through these things, then, we have clearly learned that not only have they written things contrary to one another, but also to themselves concerning the same matters. But so that we may learn of their great strife, come let us show again what the much-lauded philosophers thought about the soul, and how empty opinion, according to the Timaeus, "brought them together to fight in strife." And what I shall say, with God's help, I will say from the things written by Plutarch and Porphyry and also Aetius. Thales, then, called the soul a motionless nature; but Alcmaeon said it is self-moving; and Pythagoras, a self-moving number; and Xenocrates agreed with this account; Plato, an intelligible substance movable of itself; the Stagirite, the first entelechy of a natural, organic body, possessing life in potentiality; and he called entelechy actuality; Clearchus, the harmony of the four elements; Anaximenes and Anaximander and Anaxagoras and Archelaus said the nature of the soul is airy. The Stoics, that it is pneumatic, partaking mostly of heat. Parmenides and Hippasus and Heraclitus called it fiery; Heraclides, luminous; Epicurus the son of Neocles, a mixture of four qualities: fiery, airy, pneumatic, and a certain fourth that is unnameable; Empedocles, a mixture of aetherial and airy substance. Critias said it is from blood and moisture; and others again have spouted other contrary things. And indeed, concerning its division, a very great dispute has arisen among them. For Pythagoras and Plato said it is twofold, one part of it being rational, the other irrational. And again, they cut the irrational part in two, one part being spirited, the other appetitive. But Xenocrates, though being third from Plato—for he was a student of Speusippus, Plato's nephew—said that one part of the soul is sensitive, the other rational. But the son of Nicomachus said there are five activities of it: the appetitive, the nutritive, the sensitive, the locomotive, the intellectual. But not even this number did the Stoics accept; for they said that the soul consists of eight parts: the sense of sight, of hearing, of smell, of taste, and of touch; and they said the sixth is the vocal, the seventh the spermatic, and the eighth the ruling principle, by which each of these is activated. And they also said that it resembles the tentacles of an octopus. And the successors of Pythagoras, saying that the body is a mixture of five elements—for they added the aetherial to the four—said that the powers of the soul are equal in number to this; and these they named intellect, practical wisdom, scientific knowledge, opinion, and sensation. And how much they differed from one another concerning the location of the ruling principle, is easy to discern. For Hippocrates and Democritus and Plato said that this is situated in the brain; but Strato, between the eyebrows; Erasistratus the physician, around the membrane of the brain, which he calls the pericranium; Herophilus, in the ventricle of the brain; Parmenides and Epicurus, in the whole of the chest; Empedocles and Aristotle and the company of the Stoics assigned the heart to this. And of these again, some said in the ventricle of the heart, others in the blood; and some in the pericardial membrane, others in the diaphragm. And Pythagoras and Anaxagoras and Diogenes and Plato

46

ἕνεκα ἁρμονίας, δι' οὗ βιοῦν τε ἔστι καὶ ὀρθῶς 5.15 βιοῦν, καταγγέλλοντας τῆς ἀληθείας τὸ κήρυγμα. Εἰ δὲ διὰ τοῦ σώματος ἡ ψυχὴ βιοῖ τε καὶ ὀρθῶς βιοῖ, οὐκ ἄρα ἦν ποτε πρὸ τοῦ σώματος· εἰ δὲ ἦν πρό γε τοῦ σώματος, καὶ ἔζη δήπουθεν καὶ ἐβίου· ἀθάνατον γὰρ ἔχει φύσιν καὶ λογικήν. Εἰ δὲ ἦν μὲν πάλαι, οὐκ ὀρθῶς δὲ ἐβίου κεχωρισμένη τοῦ σώματος, ἐν τῷ σώματι δὲ γενομένη καὶ τοῦτο ἄριστα παιδοτριβήσασα, τὸν ὀρθὸν κατώρθωσε βίον, διὰ τοῦ σώματος ἄρα τετύχηκε τῶν ἀγαθῶν, ὧν πρὸ τοῦ σώματος οὐ μετέλαχεν. Ἀνθ' ὅτου δὴ οὖν τεθάφθαι αὐτὴν ἐν τῷ σώματι καθάπερ ἐν σήματι ἔφη; ∆ιὰ μὲν οὖν τούτων σαφῶς ἔγνωμεν, ὡς οὐ μόνον ἀλλήλοις, 5.16 ἀλλὰ καὶ σφίσιν αὐτοῖς περὶ τῶν αὐτῶν ἐναντία γεγραφήκασιν· ἵνα δὲ τὴν πολλὴν αὐτῶν καταμάθωμεν ἔριν, φέρε πάλιν ἐπι δείξωμεν, τίνα περὶ ψυχῆς οἱ πολυθρύλητοι τῶν φιλοσόφων ἐδό ξασαν, καὶ ὅπως αὐτοὺς ἡ κενὴ δόξα, κατὰ τὸν Τίμαιον, "ἔριδι ξυνέηκε μάχεσθαι". Ἃ δέ γε ξὺν Θεῷ λέξω, ἐκ τῶν Πλου τάρχῳ καὶ Πορφυρίῳ καὶ μέντοι καὶ Ἀετίῳ ξυγγεγραμμένων 5.17 ἐρῶ. Θαλῆς τοίνυν κέκληκε τὴν ψυχὴν ἀκίνητον φύσιν· Ἀλκμὰν δὲ αὐτὴν αὐτοκίνητον εἴρηκεν· ὁ δέ γε Πυθαγόρας ἀριθμὸν ἑαυ τὸν κινοῦντα· ξυνεφώνησε δὲ τῷ λόγῳ καὶ Ξενοκράτης· ὁ δὲ Πλάτων οὐσίαν νοητὴν ἐξ ἑαυτῆς κινητήν· ὁ δὲ Σταγειρίτης ἐντελέχειαν πρώτην σώματος φυσικοῦ ὀργανικοῦ, δυνάμει ζωὴν 5.18 ἔχοντος· ἐντελέχειαν δὲ τὴν ἐνέργειαν κέκληκεν· Κλέαρχος δὲ τῶν τεττάρων εἶναι στοιχείων τὴν ἁρμονίαν· Ἀναξιμένης δὲ καὶ Ἀναξίμανδρος καὶ Ἀναξαγόρας καὶ Ἀρχέλαος ἀερώδη τῆςψυχῆς τὴν φύσιν εἰρήκασιν. Οἱ δέ γε Στωϊκοὶ πνευματικήν, πλείστου μετέχουσαν τοῦ θερμοῦ. Παρμενίδης δὲ καὶ Ἵππασος καὶ Ἡράκλειτος πυρώδη ταύτην κεκλήκασιν· ὁ δὲ Ἡρακλείδης φωτοειδῆ· Ἐπίκουρος δὲ ὁ Νεοκλέους τεττάρων τινῶν ποιοτήτων κρᾶμα, πυρώδους καὶ ἀερώδους καὶ πνευματικοῦ καὶ τετάρτου τινὸς ἀκατονομάστου· ὁ δὲ Ἐμπεδοκλῆς μῖγμα ἐξ αἰθερώδους καὶ ἀερώδους οὐσίας. Κριτίας δὲ ἐξ αἵματος εἶπε καὶ ἐξ ὑγροῦ· 5.19 καὶ ἄλλοι δ' αὖ ἄλλα λεληρήκασιν ἐναντία. Καὶ μέντοι καὶ περὶ τὴν ταύτης διαίρεσιν πλείστη γε τούτοις γεγένηται διαμάχη. Πυθαγόρας μὲν γὰρ καὶ Πλάτων διμερῆ ταύτην εἰρήκασι, καὶ τὸ μὲν αὐτῆς εἶναι λογικόν, τὸ δὲ ἄλογον. ∆ιχῇ δ' αὖ πάλιν τὸ ἄλογον ἔτεμον, καὶ τὸ μὲν αὐτοῦ θυμικὸν εἶναι, τὸ δὲ ἐπιθυμη τικόν. Ὁ δὲ Ξενοκράτης, καὶ ταῦτα τρίτος ἀπὸ Πλάτωνος ὤν -Σπευσίππου γὰρ τοῦ Πλάτωνος ἀδελφιδοῦ γεγένηται φοιτη τής-τὸ μὲν αἰσθητικὸν εἶναι τῆς ψυχῆς ἔφη, τὸ δὲ λογικόν. 5. Ὁ δὲ Νικομάχου πέντε εἶναι ταύτης ἔφησεν ἐνεργείας, τὴν ὀρε κτικήν, τὴν θρεπτικήν, τὴν αἰσθητικήν, τὴν μεταβατικήν, τὴν δια νοητικήν. Ἀλλ' οὐδὲ τοῦτον οἱ Στωϊκοὶ τὸν ἀριθμὸν ἔστερξαν· ἐξ ὀκτὼ γὰρ μερῶν ἔφασαν τὴν ψυχὴν ξυνεστάναι, τῆς ὀπτικῆς αἰσθήσεως καὶ τῆς ἀκουστικῆς καὶ τῆς ὀσφρητικῆς καὶ τῆς γευ στικῆς καὶ τῆς ἁπτικῆς· ἕκτον δὲ τὸ φωνητικὸν ἔφασαν καὶ τὸ σπερματικὸν ἕβδομον καὶ τὸ ἡγεμονοῦν ὄγδοον, ὑφ' οὗ τούτων ἕκαστον ἐνεργεῖται. Εἶπον δὲ αὐτὴν καὶ ταῖς τοῦ πολύποδος 5.21 ἐοικέναι πλεκτάναις. Οἱ δέ γε Πυθαγόρου διάδοχοι ἐκ πέντε στοιχείων τὸ σῶμα κραθῆναι φάντες-τοῖς γὰρ τέτταρσι ξυνέτα ξαν τὸ αἰθέριον-ἰσαρίθμους εἶναι ἔφασαν ταύτῃ καὶ τῆς ψυχῆς τὰς δυνάμεις· καὶ ταύτας ὠνομάκασι νοῦν καὶ φρόνησιν καὶ ἐπιστή 5.22 μην καὶ δόξαν καὶ αἴσθησιν. Ὅσα δὲ καὶ περὶ τῆς τοῦ ἡγεμονικοῦ χώρας διηνέχθησαν πρὸς ἀλλήλους, ῥᾴδιον διαγνῶναι. Ἱπποκρά της μὲν γὰρ καὶ ∆ημόκριτος καὶ Πλάτων ἐν ἐγκεφάλῳ τοῦτο ἱδρῦσθαι εἰρήκασιν· ὁ δὲ Στράτων ἐν μεσοφρύῳ· Ἐρασίστρατος δὲ ὁ ἰατρὸς περὶ τὴν τοῦ ἐγκεφάλου μήνιγγα, ἣν ἐπικρανίδα λέγει· Ἡρόφιλος δὲ ἐν τῇ τοῦ ἐγκεφάλου κοιλίᾳ· Παρμενίδης δὲ καὶ Ἐπίκουρος ἐν ὅλῳ τῷ θώρακι· Ἐμπεδοκλῆς δὲ καὶ Ἀριστοτέλης καὶ τῶν Στωϊκῶν ἡ ξυμμορία τὴν καρδίαν ἀπεκλή ρωσαν τούτῳ. Καὶ τούτων δ' αὖ πάλιν οἱ μὲν ἐν τῇ κοιλίᾳ τῆς καρδίας, οἱ δὲ ἐν τῷ αἵματι· καὶ οἱ μὲν ἐν τῷ περικαρδίῳ ὑμένι, 5.23 οἱ δὲ ἐν τῷ διαφράγματι. Καὶ Πυθαγόρας μὲν καὶ Ἀναξαγόρας καὶ ∆ιογένης καὶ Πλάτων