=270.= The characteristic attribute of the soul is that it is self-moved (αὐτοκίνητον)[32]. Although in this point the Stoics agree with Plato, they do not go on to name life as another attribute, for they do not agree with the argument of the _Phaedo_ that the soul, having life as an inseparable attribute, is incapable of mortality. We pass on to the dispositions of the soul, which correspond to its ‘parts’ in other philosophies, and are indeed often called its parts. But the soul has not in the strict sense parts[33]; what are so called are its activities[34], which are usually reckoned as eight in number, though the precise reckoning is of no importance[35]. The eight parts of the soul are the ruling part or ‘principate[36],’ the five senses, and the powers of speech and generation. The seven parts or powers other than the principate are subject to it and do its bidding, so that the soul is, as we have called it, a kingdom in itself. These seven parts are associated each with a separate bodily organ, but at the same time each is connected with the principate. They may therefore be identified with ‘spirits which extend from the principate to the organs, like the arms of an octopus[37],’ where by a ‘spirit’ we mean a pulsation or thrill, implying incessant motion and tension. The principate itself, that is the mind, is also a spirit possessed of a still higher tension; and the general agreement of the Stoics places its throne conveniently at the heart and in the centre of the body[38]. Accordingly Posidonius defined the soul’s parts as ‘powers of one substance seated at the heart[39].’ [Sidenote: Aspects of the principate.] =271.= If we now fix our attention on the principate itself, we find it no more simple than the universe, the deity, the man, or the soul. In particular it resembles the deity in that, although essentially one, it is called by many names. It is the soul in its reasoning aspect, the reason, the intellect (λογικὴ ψυχή, νοῦς, διάνοια)[40]; it is also the ‘ego,’ that is, the will, the energy, the capacity for action[41]. It is in one aspect the divinity in us, world-wide, universal; in another the individual man with his special bent and character; so that we may even be said to have two souls in us, the world-soul and each man’s particular soul[42]. The principate becomes also in turn each of the other functions or parts of the soul, for each of them is an aspect of the principate (ἡγεμονικόν πως ἔχον)[43]. In addition the principate has many titles of honour, as when Marcus Aurelius terms it the Pilot[44], the King and Lawgiver[45], the Controller and Governor[46], the God within[47]. [Sidenote: The principate as reason.]