[43] μνήμη θησαυρισμὸς οὖσα φαντασιῶν Sext. math. vii 373 (Arnim i 64); ‘[mens] alia visa sic arripit, ut his statim utatur; alia quasi recondit, e quibus memoria oritur’ Cic. Ac. ii 10, 30.
[44] ‘quicquid frequens cogitatio exercet et renovat, memoriae nunquam subducitur; quae nihil perdit, nisi ad quod non saepe respexit’ Sen. Ben. iii 2, 3.
[45] So substantially Chrysippus argued. See Sext. math. vii 231.
[46] ὅταν δὲ ὁμοειδεῖς πολλαὶ μνῆμαι γένωνται, τότε φαμὲν ἔχειν ἐμπειρίαν Aët. plac. iv 11, 2.
[47] Diog. L. vii 52.
[48] The details of this list are variously given: e.g. ‘cum rerum notiones in animo fiant, si aut usu aliquid cognitum sit, aut coniunctione, aut similitudine, aut collatione rationis’ Cic. Fin. iii 10, 33.
[49] Diog. L. vii 52.
[50] ‘homo autem, quod rationis est particeps, per quam consequentia cernit, causas rerum videt, earumque progressus et quasi antecessiones non ignorat, similitudines comparat, et rebus praesentibus adiungit atque adnectit futuras; facile totius vitae cursum videt’ Cic. Off. i 4, 11.
[51] So Zeller, Stoics etc., p. 79.
[52] ὅταν γεννηθῇ ὁ ἄνθρωπος, ἔχει τὸ ἡγεμονικὸν μέρος τῆς ψυχῆς ὥσπερ χάρτην· εἰς τοῦτο μίαν ἑκάστην τῶν ἐννοιῶν ἐναπογράφεται Aët. plac. iv 11, 1. The metaphor of the tabula rasa can be traced back to Plato and Aristotle, but in this application was first used by Cleanthes. Locke presumably borrowed it from the Stoics. It must not be thought that this metaphor implies passivity on the part of the soul; as the Stoics use it, the soul is from the beginning actively cooperating in obtaining impressions. See Stein, Psych. ii pp. 112 sqq., note 230.