PARTS OF ANIMALS 



So far, so good. But Aristotle is not satisfied. 

 He feels the Soul is more than that. He finds a 

 loophole. There may be some " part " of Soul (the 

 rational part) which is not the " realization " of any 

 body. The Soul, besides being the form, the formal 

 Cause, of the body, is also its final Cause, and not 

 only that, but the motive Cause too of all the changes 

 originated in the body (De anima 415 b 7-28), for, as 

 we saw (p. 25), the three non-material Causes tend 

 to coalesce into one. This independent " part " of 

 Soul " comes into the body from without " (see De 

 gen. an. 736 b 25 foil.) and continues to exist after 

 the death of the body (see De anima 4^13 a 6, b 24 foil., 

 430 a 22, etc.). All .this, however, raises problems 

 not touched upon in De pariibus ; indeed Aristotle 

 himself offers no solution of them. 



^^χή» Kpacris, άττόκρκτίζ, (τνντηζΐζ. 



I have indicated above, in the note on δι'να/χ.ΐ5, 

 some of the older (Hippocratic) medical terminology 

 of Λvhich traces are to be found in the De pariibus. 

 There is no room for an adequate discussion of such 

 terms and theories, and the following bare references 

 must suffice. 



In the Hippocratic treatise Tlepl Βιαίτψ the theory 

 is put forward that the human organism, body and 

 Soul alike, is composed of fire and water (Avhich 

 really consist of " the hot," " the solid," " the cold," 

 and " the fluid ") — the function of fire being to cause 

 motion, of Avater to provide nourishment. In ch. 35 

 we have a list of the different varieties of Blend 

 (κρησι,ί, συγκρτ^σι?) of fire and water Avhich may be 



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