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On The Soul 
those variously compounded; of what bodily part is mind or the
sensitive or the appetitive faculty the mode of composition? And
what is the mode of composition which constitutes each of them? It
is equally absurd to identify the soul with the ratio of the
mixture; for the mixture which makes flesh has a different ratio
between the elements from that which makes bone. The consequence of
this view will therefore be that distributed throughout the whole body
there will be many souls, since every one of the bodily parts is a
different mixture of the elements, and the ratio of mixture is in each
case a harmony, i.e. a soul.
From Empedocles at any rate we might demand an answer to the
following question for he says that each of the parts of the body is
what it is in virtue of a ratio between the elements: is the soul
identical with this ratio, or is it not rather something over and
above this which is formed in the parts? Is love the cause of any
and every mixture, or only of those that are in the right ratio? Is
love this ratio itself, or is love something over and above this? Such
are the problems raised by this account. But, on the other hand, if
the soul is different from the mixture, why does it disappear at one
and the same moment with that relation between the elements which
constitutes flesh or the other parts of the animal body? Further, if
the soul is not identical with the ratio of mixture, and it is
consequently not the case that each of the parts has a soul, what is
that which perishes when the soul quits the body?
That the soul cannot either be a harmony, or be moved in a circle,
is clear from what we have said. Yet that it can be moved incidentally
is, as we said above, possible, and even that in a sense it can move
itself, i.e. in the sense that the vehicle in which it is can be
moved, and moved by it; in no other sense can the soul be moved in
space.
More legitimate doubts might remain as to its movement in view of
the following facts. We speak of the soul as being pained or
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