Selected quad for the lemma: spirit_n
Text snippets containing the quad
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A36037
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The lives, opinions, and remarkable sayings of the most famous ancient philosophers. The first volume written in Greek, by Diogenes Laertius ; made English by several hands ...; De vitis philosophorum. English
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Diogenes Laertius.
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1688
(1688)
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Wing D1516; ESTC R35548
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235,742
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604
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Chrysippus Poâ—sidonius and Antipaâ—er affirm it to be the Air. Boethus assâ—rts the Globe of the Fix'd Sâ—ars to be the Divine Nature Nature they sometimes define to bâ— that which comprehends and embraces the World sometimes that which causâ—s the Products of the Earth to groâ— and flourish Nature therefore is a Habit deriving motion from it self according to the Sâ—ermatic Rationalities terminating and putting an end to those things that flow from her at certain prefix'd times and performing what she was ordain'd for and it is apparent that she aims at profitable Pleasure by the Structure of Man. On the other side Zeno Chrysippus Posidonius and Boethus in their Treatises of Fate assert all things to have been created by Fate Now Fate is a Series of things link'd together or else thâ—t Reason by which the World is administer'd They also allow all manner of Divination to be substantial or else Providence Which was the Opinion of Zeno Chrysippus Athenodorus and Posidonius But Panaetius will not yield it to be a Substance for that the Prima Mâ—tâ—ria or first Matter was the Substance of all things as Cleanthes and Zeno both acknowledge Now Matter is that of which any thing consists and it is call'd sometimes Matter sometimes Substance or the Caâ—se of all things both general and particular but the Substance of the Whole neither increases nor diminishes A Body they say is a terminated Substance as Apollodorus and Antipater define it It is also Passive for if it were immutable those things which are could not be form'd out of it Hence the Division of it extends to Infinity Which Chrysippus denies for that there is nothing Infinite which can be divided The Mixtures also are made quite through the whole and not with Limitation or by Apposition of Parts for a small Quantity of Wine being thrown into the Sea will resist for a time but soon mingle and lose its Nature They also affirm That there are Daemons or Spirits which have the Guardianship of Humane Affairs and that the Souls of Wise men being departed from the Bodies become Hero's As to those things that derive their Original from the Air they say That Winter is the congealing of the Air by reason of the Sun's remoteness the Spring a more moderate Temper of the Air upon the Return of the Sun to our Hemispere Summer when the Air is heated by the approach of the Sun to the North and that the Fall of the Leaf is occasion'd by the Sun's Departure from us That the Winds are the Flowings and Inundations of the Air various in their Names according to the Climates from whence they come and of which the Sun is the Cause by exhaling the Clouds That the Rain-bow is the Reflexion of the Sun-Beams upon Watery Clouds Or as Possidonius defines it the Manifestation of some part or portion of the Sun or Moon in a dewle Cloud concave and shewing it self firm and contiguous to the apprehension of Sight as the Periphery of a Circle fancy'd in a Looking-Glass That Comets Bearded Comets and other Celestial Meteors are substantial Fires caus'd by the thicker Part of the Air drawn up into the Ethereal Region A Sun-Beam the kindling of a sudden Flame swistly darted through the Air and representing to the Sight the Figure of a long Line The Rain is the Alteration of a Cloud turn'd into Water when the Moisture exhal'd by the Sun either from the Earth or the Sea loses its first Operation and thickens into Ponderosity which being congeal'd is call'd Frost or Ice Hail is a more solid Cloud crumbl'd by the force of the Wind. Snow is the Moisture of a compacted Cloud according to Possidonius Lightning is the kindling of Clouds shatter'd and brok'n by the Wind as Zeno defines it Thunder is a Noise which proceeds from the rushing of the Clouds one against another A Thunder-Bolt is a vehement kindling and baking of a substantial Cloud which then comes poudring down upon the Earth the Clouds being once brok'n and shiver'd in pieces A Typho is the sâ—oaky Wind of a broken Cloud carry'd vehemently to the Earth A Prester or Fiery Whirlwind is a Cloud surrounded with Fire carry'd by the Wind into the Concavities of the Earth or else a Wind enclos'd in the Bowels of the Earth according to Posidonius Of which there are several sorts as Earth-quak's Yâ—â—nings of the Earth Burnings and Ebullitions Now having plac'd the Earth in the middle they make it the Center of the whole next to which is the Water which has a Center likewise with the Earth so that the Earth seems to be in the Water and above the Water is the Air in a Body resembling a Sphear That there are five Circles in the Heavens the Arctic which always appears the Summer Tropic the Equinoctial the Winter-Tropic and the Antarctic They are also call'd Parallels because they never meet one another The Zodiac is an oblique Circle because it touches the Parallels They also reckon five Zones the Frigid Zone beyond the Arctic Pole uninhabited through extremity of Cold the Temperate Zone the Torrid Zone the Southern Temperate Zone and the Southern Frigid Zone They further conceive Nature to be an artificial Fire tending her own way to Generation which is also a fiery and artificial Spirit That the Soul is sensible and is a Spirit bred within us therefore it is a Body and remains after Death but is liable however to Corruption But the Soul of the whole is incorruptible the Parts of which are Souls of Beasts Zeno and Antipater affirm the Soul to be a Hot Spirit as being that with which we breath and by which we are mov'd Cleanthes also asserts That all souls are so long durable till they lose their Heat But Chrysippus allows that Pre-eminency to none but the Souls of Wise men As to the Senses they affirm Sight to be the Interval between the Sight and the subjected Light conically extended according to Chrysippus But as Apollodorus defines it that Part of the Air which resembles a Conical Figure next the Sight of which the Basis is the Object next the Sight which is apparent to be seen when the Air is smitten with a Wand Hearing is the interval of Air between the Speaker and the Heurer smitten into Circles which upon that Agitation flows into the Ears like the Circles made by a Stone in a Cistern of Water That Sleep proceeds from the Relaxation of the sensible Faculty being put upon the stress in the Principality of the Soul. That the Passions are occasion'd by the Alterations of the Spirit The Seed is that which was appointed by Nature to generate the like to that by which it was begotten and that the Seed of Man mixes its Moisture with some Parts of the Soul thereby to communicate the Reason of the Parent to the Thing generated which Chrysippus affirms to be a Spiritual Substance as appears by the Seeds that are sown in the Earth which being too old never grow
all other things and the Mind whose Duty it is to pronounce utters forth in Words what it suffers from the Fancy However Fancy and Fantasm differ for Fantasm is the Opinion of the Mind as it happens when we dream But Fancy is the Impression of a certain Form in the Mind that is a Mutation as Chrysippus calls it in his Treatise of the Soul. Nevertheless the Form is not imprinted like the Impression of a Seal For it is impossible that several Figures should be stamp'd upon one and the same Superficies For the Fancy receives its Notion from that which exists according as it is as being imprinted and stamp'd upon it not from that which has no Existence which cannot be done Now of Fancies as they say some are sensible others not sensible if they be apprehended by the Sence or Sences Insensible such Things as are comprehended in the Mind as incorporeal Things and such as are apprehended by Reason Moreover Sensible Fancies operate upon Things existent by Approbation and Consent Moreover there are the Evidences of Fancies if they work upon Things existent Again Fancies are some Rational others Irrational Rational those of Rational Creatures Irrational those of Creatures destitute of Reason If Rational they are said to be Thoughts and Cogitations But for Irrational no Name has yet been found Some Fancies are Artificial others not For an Artist fancies a Statue one way an Ignorant Person another way Sense according â—â— the Stoics is a Spirit proceeding from the Principality of the Mind and insinâ—ating it self into the Sences and it is call'd The Apprehension by their means and the Architecture of the Sences which is the reason that some are bad and the Operation or Energy of the Sences But Apprehension say they proceeds from the Sence of Black or White Rough or Smooth But those things which are collected by Demonstration proceed from Reason as that there are Gods and that they take care of Humane Affairs For of things that are understood some things are understood by Accident some by Similitude others by Proportion some by Transmutation others by Composition and others by Contrariety By Accident sensible things are apprehended by Similitude as Socrates by his Picture by Proportion as Tityus and the Cyclops by their Bulk or a Pigmy by his Smalness And the Center of the Earth is distinguish'd by Proportion from the Center of the lesser Orbs. By change of Situation as Eyes in the Breast By Composition we understand a Hippo-Centaur and by Contrariety Life from Death Naturally we understand Justice and Goodness and by Privation Lameness These are the Sentiments of the Stoics concerning Fancy Sence and Intelligence They hold the Apprehensive Faney to be the Judge of Truth that is to say of Truth that proceeds from that which is existent according to the Opinions of Chrysippus in his Twelfth Book of Physics Antipater and Apollodorus For Boethus numbers up several other Judges of it as the Mind the Sence the Appetite and Knowledge But Chrysippus dissenting from him in his First Book of Reason makes Sence and Anticipation to be the Judges of it affirming Anticipation to be a Knowledge by Nature of Vniversals Though some others of the more ancient Stoics allot that Excellency to right Reason As for Spaculative Logic most do hold That it ought to be referr'd to the Place of the Voice Now the Voice is the Percussion of the Air and is properly subjected to the Sense of Hearing according to Diogenes the Babylonian in his Treatise of the Voice The Voice of a Beast is a violent Verberation of the Air but the Voice of Man is articulate and proceeds from the Mind as Diogenes asserts and comes to perfection at Thirteen Years of Age as Archedemus in his Ninth Book of the Voice Diogenes Antipater and Chrysippus in his Third Book of Natural Things affirm Now whatever acts is a Body But the Voice acts when the Voice of the Speaker strikes the Ear of the Hearer A Word is a Voice consisting of Letters as for Example Day Speech is a significant Voice proceeding from the Understanding as It is Day A Dialect is the various Pronunciation of a different Province in the Greek Language as in the Attic Dialect Thalatta in the Ionic Hemere The Elements of Words are the Four and Twenty Letters In the Letter is to be included the Element the Character and the Name as in α Alpha. Of the Elements there are seven Vocal or Vowels as α ε η ι ο Ï… ω. Alpha Epsilon Eta Iota O-micron Vpsilon O-mega and six Mutes β γ δ κ Ï€ Ï„. Beta Gamma Delta Kappa Pi Tau Now there is a Difference between Voice and Word For Voice is no more then a Sound but a Word is articulate Then a Word differs from a Sentence for a Sentence is always significant a Word frequently without any Signification as Blitri A Speech also and Pronunciation differ for Sounds are pronounc'd but things are pronounc'd which also may be read Of Speech there are five Parts as Diogenes and Chrysippus assert Name Appellation Word Conjunction and Article to which Antipater adds the Medium Appellation according to Diogenes is that Part of Speech which shews the common Quality as a Man a Horse The Name is that Part of Speech which denotes the proper Quality as Diogenes Socrates A Word demonstrates the separate Predicate as Diogenes Or as others say a Principle of Speech without a Case signifying the Act of any Person as I write I speak A Conjunction is a Part of Speech without a Case binding together the Parts of Sentences An Article is a Part of Speech declin'd distinguishing the Genus's of Names as He of This of That They These Those The Excellencies of Speech are Five Graeoism Perspicuity Conciseness Decorum and Composure Graecism is a true Pronunciation according to Art and not according to vulgar Custom Perspicuity is a manner of Utterance familiarly expressing the Meaning of the Person Conciseness is a Speech comprehending only what is necessary for the Explanation of the Matter Decorum is the Choice of Words proper for the Subject Composure is the avoiding of Improprieties Barbarism is the Use of Words contrary to the Custom of the flourishing Greek Soloecism is a Speech incongruously utter'd A Poem is a Speech consisting of Number and Measure more lofty then Prose as the vast Earth and Air sublime Poetry is a significant Poem comprehending the Imitation of Things both Humane and Divine A Definition is a Speech aptly expressed by way of Explication according to Antipater in his Book of Definitions by Chrysippus call'd Apodosis Description is a Speech introducing Matter by way of I igurative Demonstration or a Definition more barely expressing the force of the Definition A Genus is the Conception of several inseparable Thoughts as when we say a Living Creature for that this comprehends all Creatures in particular A Thought is the Fantasm of the Mind neither any Entity or Quality