[Sidenote: Soul and body are one.] =266.= This dualistic conception could be and was incorporated in the Stoic system to the same extent as the dualism of God and matter, but no further. Ultimately, as we have already learnt, soul and body are one; or, in the language of paradox, ‘soul is body[14].’ This follows not only from the general principles of our philosophy, but also specifically from observation of the facts of human life. ‘The incorporeal,’ argued Cleanthes, ‘cannot be affected by the corporeal, nor the corporeal by the incorporeal, but only the corporeal by the corporeal. But the soul is affected by the body in disease and in mutilation, and the body by the soul, for it reddens in shame and becomes pale in fear: therefore the soul is body[15].’ And similarly Chrysippus argues: ‘death is the separation of soul from body. Now the incorporeal neither joins with nor is separated from body, but the soul does both. The soul therefore is body[16].’ This doctrine is commonly adduced as evidence of the ‘materialism’ of the Stoics: yet the Stoics do not say that ‘soul is matter,’ and (as we shall see) they explain its workings upon principles quite different to the laws of physics or chemistry. The essential unity of body and soul follows also from the way in which we acquire knowledge of them. For we perceive body by the touch; and we learn the workings of the soul by a kind of touch, called the inward touch (ἐντὸς ἁφή)[17]. [Sidenote: Mind, soul and body.] =267.= Having realised that the division of man into soul and body is not ultimate, we may more easily prepare ourselves to make other divisions. A division into three parts, (i) body, (ii) soul or life (ψυχή, _anima_), and (iii) mind (νοῦς, _animus_), was widely accepted in Stoic times, and in particular by the school of Epicurus; the mind being that which man has, and the animals have not[18]. The Stoics develope this division by the principle of the microcosm. Mind is that which man has in common with the deity; life that which he has in common with the animals; growth (φύσις, _natura_), that which he has in common with the plants, as for instance is shown in the hair and nails[19]. Man also possesses cohesion (ἕξις, _unitas_) but never apart from higher powers. Further these four, mind, soul, growth, and cohesion, are not different in kind, but all are spirits (πνεύματα) which by their varying degrees of tension (τόνος, _intentio_) are, to a less or greater extent, removed from the divine being, the primal stuff. In this sense man is not one, nor two, but multiple, as the deity is multiple[20]. [Sidenote: The soul is fire and air.]