XVIII. We will pass over Dicæarchus,[11] with his contemporary and
fellow-disciple Aristoxenus,[12] both indeed men of learning. One of
them seems never even to have been affected with grief, as he could not
perceive that he had a soul; while the other is so pleased with his
musical compositions that he endeavors to show an analogy betwixt them
and souls. Now, we may understand harmony to arise from the intervals
of sounds, whose various compositions occasion many harmonies; but I do
not see how a disposition of members, and the figure of a body without
a soul, can occasion harmony. He had better, learned as he is, leave
these speculations to his master Aristotle, and follow his own trade as
a musician. Good advice is given him in that Greek proverb,

Apply your talents where you best are skill'd.

I will have nothing at all to do with that fortuitous concourse of
individual light and round bodies, notwithstanding Democritus insists
on their being warm and having breath, that is to say, life. But this
soul, which is compounded of either of the four principles from which
we assert that all things are derived, is of inflamed air, as seems
particularly to have been the opinion of Panætius, and must necessarily
mount upward; for air and fire have no tendency downward, but always
ascend; so should they be dissipated that must be at some distance from
the earth; but should they remain, and preserve their original state,
it is clearer still that they must be carried heavenward, and this
gross and concrete air, which is nearest the earth, must be divided and
broken by them; for the soul is warmer, or rather hotter, than that
air, which I just now called gross and concrete: and this may be made
evident from this consideration--that our bodies, being compounded of
the earthy class of principles, grow warm by the heat of the soul.