[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.
[120] ‘infans nondum rationalis [est]’ Sen. Ep. 121, 14; ‘tu me expertem rationis genuisti, onus alienum’ Ben. iii 31, 2.