[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] Philo _rer. div._ i 494 M (Stein _Psych._ 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 anima_ p. 115, 6 (Arnim ii 785). See further Stein _Psychologie_ i 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.