[256] De Coelo, II., 1.
[257] Lewes, quoted by Zeller, p. 524.
[258] So Trendelenburg, Brandis, Kampe, and apparently also Zeller. Grote speaks of it rather vaguely as an intelligence pervading the celestial sphere. Schwegler vacillates between the theological and the psychological explanation.
[259] The last chapter of the Posterior Analytics sets forth a much more developed and definite theory of the process by which general ideas are formed. We think that it was composed at a considerably later date than the rest of the work, and probably after the treatise on the Soul, to which we should almost suspect an allusion in the word πάλαι (p. 100, a, 14), did philology permit. The reference can hardly be to the first part of the chapter (as is generally supposed); nor has the subject under discussion been touched on in any other part of the Analytics.
[260] Grote and Kampe think that Aristotle assigns a portion of aether as an extended, if not precisely a material, substratum to the rational soul; but the arguments of Zeller (p. 569) seem decisive against this view.
[261] De Gen. An., II., iii., p. 736, b, 15.
[262] Outlines of the Philosophy of Aristotle, p. 45.
[263] The word θεῖον, at any rate, does not mean ‘almost God,’ for Aristotle applies it to the intelligence of bees, and also to the heavenly bodies (De Gen. An., III., x., p. 761, a, 5; De Coelo, II., xii., p. 292, b, 32).
[264] Principal Caird.
[265] Outlines, Preface, p. viii.