[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’ Gellius _N. 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 καὶ _ἀπόσπασμα_ καὶ 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.