the sense, and the external object. Of these the first and the last
were bodies, but the intermediate one was not a body. This we may
illustrate after Seneca, as follows: "You see Cato walking. What your
eyes see and your mind attends to is a body in motion. Then you say,
'Cato is walking'." The mere sound indeed of these words is air in
motion and therefore a body but the meaning of them is not a body but
an enouncement about a body, which is quite a different thing.

On examining such details as are left us of the Stoic logic, the
first thing which strikes one is its extreme complexity as compared
with the Aristotelian. It was a scholastic age, and the Stoics
refined and distinguished to their hearts' content. As regards
immediate inference, a subject which has been run into subtleties
among ourselves, Chrysippus estimated that the changes which could be
rung on ten propositions exceeded a million, but for this assertion
he was taken to task by Hipparchus the mathematician, who proved that
the affirmative proposition yielded exactly 103,049 forms and the
negative 310,962. With us the affirmative proposition is more
prolific in consequences than the negative. But then, the Stoics were
not content with so simple a thing as mere negation, but had negative
arnetic and privative, to say nothing of supernegative propositions.
Another noticeable feature is the total absence of the three figures
of Aristotle and the only moods spoken of are the moods of the
complex syllogism, such as the _modus penens_ in a conjunctive.
Their type of reasoning was--
If A, then B
But A
B

The important part played by conjunctive propositions in their logic