by saying that the soul as an [Greek:  arche kineseos] must be [Greek:  akinetos], but Cic. had no means of knowing this (see Stob.  I. 41, 36).  Again, Plato had often spoken of souls at death flying away to the outer circle of the universe, as though to their natural home, just where Arist. placed his [Greek:  pempton soma] Any one who will compare T.D. I. 43 with the Somn.  Scipionis will see what power this had over Cicero.  Further, Cic. would naturally link the mind in its origin with the stars which both Plato and Arist. looked on as divine (cf. Somn.  Scip. 15) These considerations will be enough to show that neither Cic. nor Antiochus, whom Madv. considers responsible for the error, could have escaped it in any way not superhuman except by the recovery of Aristotle’s lost works, which did not happen till too late. Sensus:  we seem here to have a remnant of the distinction drawn by Arist. between animal heat and other heat, the former being [Greek:  analogon to ton astron stoicheio] (De Gen. An. II. 3, qu.  R. and P. 299). Ignem:  the Stoics made no difference, except one of degree, between [Greek:  aither] and [Greek:  pyr], see Zeller 189, 190. Ipsam naturam:  [Greek:  pyr] is [Greek:  kat’ exochen stoicheion] (Stob.  I. 10, 16), and is the first thing generated from the [Greek:  apoios hyle]; from it comes air, from air water, from water earth (Diog.  Laert.  VII. 136, 137) The fire is [Greek:  logikon], from it comes the [Greek:  hegemonikon] of man, which comprises within it all powers of sensation and thought.  These notions came from Heraclitus who was a great hero of the Stoics (Zeller ch.  VIII. with notes) For his view of sensation and thought see Sextus Adv.  Math. VII. 127—­129, qu. by R. and P. 21.  The Stoics probably misunderstood him; cf.  R. and P.  “Heraclitus,” and Grote’s Plato I. 34 sq. Expers corporis:  for Stoic materialism see Zeller, pp. 120 sq.  The necessity of a connection between the perceiving mind and the things perceived followed from old physical principles such as that of Democritus ([Greek:  ou gar enchorein ta hetera kai diapheronta paschein hyp’ allelon], qu. from Arist. De Gen. et Corr. I. 7, by R. and P. 43), the same is affirmed loosely of all the old [Greek:  physikoi], (Sextus Adv.  Math. VII. 116), and by Empedocles in his lines [Greek:  gaiai men gaian opopamen], etc.  Plato in the Timaeus fosters the same notion, though in a different way.  The Stoics simply followed out boldly that line of thought. Xenocrates:  see II. 124, n. Superiores:  merely the supposed old Academico-Peripatetic school. Posse esse non corpus:  there is no ultimate difference between Force and Matter in the Stoic scheme, see Zeller, pp. 134, 135.