[13] On the whole subject see Tylor, Anthropology, ch. xvi; Primitive Culture, chs. xi-xvii; Jevons, Introd. to the history of Religion, ch. v.
[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.