Tusculan Disputations 1 ¶68 — Cicero (on the Stoics)

Cicero (on the Stoics), Tusculan Disputations 1 ¶68

M. The first thing, then, is to inquire what death, which seems to be so well understood, really is. For some imagine death to be the departure of the soul from the body; others think that there is no such departure, but that soul and body perish together, and that the soul is extinguished with the body. Of those who think that the soul does depart from the body, some believe in its immediate dissolution; others fancy that it continues to exist for a time; and others believe that it lasts forever. There is great dispute even what the soul is, where it is, and whence it is derived: with some, the heart itself (cor) seems to be the soul, hence the expressions, excordes, vecordes, concordes; and that prudent Nasica, who was twice consul, was called Corculus, i.e., wise-heart; and Aelius Sextus is described as Egregie cordatus homo, catus Aeliu’ Sextus—that great wise-hearted man, sage Aelius. Empedocles imagines the blood, which is suffused over the heart, to be the soul; to others, a certain part of the brain seems to be the throne of the soul; others neither allow the heart itself, nor any portion of the brain, to be the soul, but think either that the heart is the seat and abode of the soul, or else that the brain is so. Some would have the soul, or spirit, to be the anima, as our schools generally agree; and indeed the name signifies as much, for we use the expressions animam agere, to live; animam efflare, to expire; animosi, men of spirit; bene animati, men of right feeling; exanimi sententia, according to our real opinion; and the very word animus is derived from anima. Again, the soul seems to Zeno the Stoic to be fire.