Hellenistic Philosophy Introductory

178 l/-72 to l/-78

but [only] a body with a body; but the soul suffers with the body when
[for example,] it is ill and when it is cut. And the body [suffers] with
the soul-at any rate when [the soul] is ashamed it [the body] turns red,
and pale when [the soul] is frightened; therefore, the soul is a body.

Aetius 4.21.1-4 (= Dox. Gr. pp. 410-411;
SVF 2.836)

[11-73]

1. The Stoics say that the leading part [of the soul], i.e., that which
   produces presentations and assents and sense-perceptions and impulses,
   is the highest part of the soul. And they call this "reason". 2. Seven parts
   grow out of the leading part and extend to the body, just like the tentacles
   from the octopus. Of the seven parts of the soul, five are the senses-
   sight, smell, hearing, taste and touch. 3. Of these, sight is a pneuma
   extending from the leading part to the eyes, hearing a pneuma extending
   from the leading part to the ears, smell a pneuma extending from the
   leading part to the nostrils, taste a pneuma extending from the leading
   part to the tongue and touch a pneuma extending from the leading part
   to the surface [of the skin] for the sensible contact with objects. 4. Of
   the remaining parts, one is called "seed", which is itself a pneuma extend-
   ing from the leading part to the testicles and the other, which was called
   "vocal" by Zeno (which they also call "voice"), is a pneuma extending
   from the leading part to the throat and tongue and the related organs.
   The leading part itself, like in the cosmos, dwells in our head
   which is round.

Plotinus 4.7.7 (SVF 2.858) [11-74]

When a man is said to be in pain with respect to his finger, the pain
is surely in the finger, while surely they [the Stoics] will admit that the
perception of pain is in the leading part of the soul. Though the distressed
part is different from the pneuma, it is the leading part which perceives
and the whole soul suffers the same experience. How then does this
happen? They will say, by a transmission of the pneuma of the soul in
the finger which suffered first and passed it on to the next pneuma and
this one to another, until it arrives at the leading part.

Philo On the Posterity of Cain 126
(SVF 2.862)

[11-75]

No one, at least no one in his senses, would say that the eyes see, but
rather that the mind [sees] through the eyes, nor that the ears hear, but
that the mind [hears] through the ears, nor that the nostrils smell but
that the leading part of the soul [smells] through the nostrils.