[105] ‘haec quae vides ossa circumiecta nobis, nervos et obductam cutem, voltumque et ministras manus, et cetera quibus involuti sumus, vincula animorum tenebraeque sunt. obruitur his animus, effocatur, inficitur, arcetur a veris et suis in falsa coniectus. omne illi cum hac carne grave certamen est’ Sen. _Dial._ vi 24, 5; ‘corpusculum hoc, custodia et vinculum animi’ _ib._ xii 11, 7. [106] ‘What am I? a poor miserable man with my wretched bit of flesh. Through this kinship with the flesh, some of us become like wolves’ Epict. _Disc._ i 3, 5 and 7. [107] ‘corpus hoc animi pondus et poena est’ Sen. _Ep._ 65, 16; ‘quantum per moras membrorum et hanc circumfusam gravem sarcinam licet’ _Dial._ xii 11, 6; ‘corporis velut oneris necessarii non amator sed procurator est’ _Ep._ 92, 33. [108] ‘Epicurus placed the good in the husk’ Epict. _Disc._ i 23, 1. [109] ‘You ought to possess your whole body as a poor ass loaded. When the body is an ass, all the other things are bits belonging to the ass, pack-saddles, shoes, barley, fodder’ _ib._ iv 1, 79 and 80. [110] In particular to the practice of self-mutilation, with which Seneca is disgusted: ‘cottidie comminiscimur, per quae virilitati fiat iniuria ... alius genitalia excidit’ Sen. _N. Q._ vii 31, 3. [111] ‘nec domum esse hoc corpus, sed hospitium et quidem breve hospitium’ Sen. _Ep._ 120, 14; ‘hoc [corpus] natura ut quandam vestem animo circumdedit’ _ib._ 92, 13. [112] ‘inter me teque conveniet corpus in honorem animi coli’ _ib._ 92, 1. In the same spirit Seneca writes in condemnation of the gladiatorial conflicts ‘homo sacra res homini’ _ib._ 95, 33. [113] ‘[natura] voltus nostros erexit ad caelum’ _ib._ 94, 56; ‘[natura] ... ut ab ortu sidera in occasum labentia prosequi posset, sublime fecit [homini] caput et collo flexili imposuit’ _Dial._ viii 5, 4. See also Mayor on Juv. _Sat._ xv 147. [114] Cic. _N. D._ ii 54 to 58. [115] ‘quae partes corporis, ad naturae necessitatem datae, adspectum essent deformem habiturae atque turpem, eas [natura] contexit atque abdidit’ _Off._ i 35, 127. [116] In the Epicurean system atoms of soul are dispersed amongst atoms of body, there being a mixture of the two, which however does not go beyond juxtaposition; in the Stoic system soul permeates body. The Stoic explanation is frequently referred to by opponents as a _reductio ad absurdum_: τῷ λέγοντι τὴν ψυχὴν σῶμα ἕπεται τὸ σῶμα διὰ σώματος χωρεῖν Alex. Aphr. _Arist. Top._ ii 93 (Arnim ii 798). The relation of the principate to the man as a whole is also called σύστασις (_constitutio_); ‘constitutio est principale animi quodam modo se habens erga corpus’ Sen. _Ep._ 121, 10. [117] οἱ Στωϊκοὶ μέρος αὐτὸ [τὸ ἔμβρυον] τῆς γαστρός, οὐ ζῷον Aët. _plac._ v 14, 2; τὸ βρέφος ἐν τῇ γαστρὶ φύσει τρέφεσθαι [Χρύσιππος] νομίζει καθάπερ φυτόν Plut. _Sto. rep._ 41, 1. [118] Stein, _Psych._ i p. 115. [119] ὅταν δὲ τεχθῇ, ψυχούμενον ὑπὸ τοῦ ἀέρος τὸ πνεῦμα μεταβάλλειν καὶ γίνεσθαι ζῷον Plut. as above.