1. Cicero, Tusculan Disputations, 1.19 (2nd cent. BCE - 1st cent. BCE)
| 1.19. sed alii in corde, alii in cerebro dixerunt animi esse sedem et locum; animum autem alii animam, ut fere nostri— declarat nomen: ut fere nostri declarant nomen. nam W corr. Dav. declarant nomina Sey. nam et agere animam et efflare dicimus et animosos et bene animatos et ex animi sententia; ipse autem animus ab anima dictus est—; Zenoni Zeno fr. 134. Stoico animus ignis videtur. sed haec quidem quae dixi, cor, cerebrum, animam, ignem volgo, reliqua fere singuli. ut multo multo Bentl. multi cf. Lact. inst. 7, 13, 9 opif. 16, 13 ante veteres, proxime autem Aristoxenus, musicus idemque philosophus, ipsius corporis intentionem quandam, velut in cantu et fidibus quae a(rmoni/a armonia W cf. I 24.41 dicitur: sic ex corporis totius natura et figura varios motus cieri tamquam in cantu sonos. | |
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2. Philo of Alexandria, Allegorical Interpretation, 2.22 (1st cent. BCE - missingth cent. CE)
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3. Alexander of Aphrodisias, On The Soul, 26.16-26.17 (2nd cent. CE - 3rd cent. CE)
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4. Galen, On The Doctrines of Hippocrates And Plato, 5.3.8 (2nd cent. CE - 3rd cent. CE)
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5. Diogenes Laertius, Lives of The Philosophers, 7.137, 7.157 (3rd cent. CE - 3rd cent. CE)
| 7.137. The four elements together constitute unqualified substance or matter. Fire is the hot element, water the moist, air the cold, earth the dry. Not but what the quality of dryness is also found in the air. Fire has the uppermost place; it is also called aether, and in it the sphere of the fixed stars is first created; then comes the sphere of the planets, next to that the air, then the water, and lowest of all the earth, which is at the centre of all things.The term universe or cosmos is used by them in three senses: (1) of God himself, the individual being whose quality is derived from the whole of substance; he is indestructible and ingenerable, being the artificer of this orderly arrangement, who at stated periods of time absorbs into himself the whole of substance and again creates it from himself. (2) 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. |
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6. Macrobius, Commentary On The Dream of Scipio, 1.14.20 (4th cent. CE - 5th cent. CE)
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7. Stoic School, Stoicor. Veter. Fragm., 1.138, 2.442, 2.449, 2.473, 2.580, 2.786-2.787, 2.841
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