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to the divine revelation. We must take that as our groundwork and see 
whether it is consistent with the facts which we see around us. In divine reve- 
lation we find that man is defined as a triple creature, a triple being, a trinity 
in himself ; and I think if we look at the facts around us we shall see that 
they are consistent with this definition. The trinity referred to is composed 
of the (TM^ia , or body, upon which we are all agreed ; the ^ v X 7 'h or soul, which 
man has in common with all the rational animals ; and added to this there is 
the 7rvevf.ia, or the immortal part, which distinguishes man from all other 
rational animals. I think that if the Writer of this able paper had taken into 
consideration this definition, it would have tended to resolve the difficulties 
which seem to have oppressed him ; for obviously there are certain things 
which cannot be accounted for by the 7r utv/jca without the ^XV, and there 
are certain facts which cannot be accounted for by the ^ vxv without the 
7rv£vfxa. It has pleased the Divine Being to create man thus as a trinity, the 
mnv/ia being peculiar to man in this material state. His body has been created 
for this very purpose, and it is described as o-w/xa xpvxucbv, that is to say, a 
body of a soul character, and when it passes as renewed into the state beyond 
the grave it becomes o-w/xa 7rv£y/x«riKoj/, or a body spiritual. If we look upon 
man as composed simply of body and soul, there are very great difficulties 
indeed in understanding the facts which we see around us ; but assuming for 
the moment the truth of the divine revelation (because we are not supposed to 
reason upon that alone), assuming that man is a triple being, a trinity, then I 
confess it seems to me that all the facts I have heard alleged by every class 
of philosophers will be met and accounted for. The <rw/xa, or the material 
being, is one most intimately connected in i he present world with the 7 rvty/xa, 
or spiritual portion, and I believe that that spiritual connection is combined 
through the 1 fax 7 '/) but that at his death possibly the disappears, and the 
Ttvivna passes into a state in which the perhaps will be re-created when 
the <T(Hfia is brought out in its perfection in the eternal world ; but it is the 
passing away of the xpvx > 1 which dissolves the connection between the 
Trvev^ia, or the spiritual portion, and the <rwjua, or material portion. Now, all 
the characteristics we have in common with the animal world will be 
explained by the existence of the ^X 7 '/, or the intermediate portion of man. 
Our affections, our passions, all the lower feelings of our nature which we 
have in common with the dog and other animals, are all explicable in this 
way. "W e are apt to use the word soul rather unphilosophically ; it is not 
the true word that should be used to signify what it is usually employed to 
express : “ spirit ” is the word we ought to use to express the immortal part, 
v hich part is not exhibited in any other material being in the whole known 
visible world except in man himself. Our thoughts— the “ I,” the “ I think ” 
all come from the 7r vty^ta, passing through the 4 /v X i J to the crw/xa, whence 
they come forth in words and acts. I believe that this is the idea in the mind 
of the writer of the paper we are discussing, but I do not think that he sees 
the definition clearly. He says, in the sixteenth section, “ The quid est of mind 
belongs to mental science, just in the same way as the quid est , or what it is, 
of matter belongs to physical science. These sciences are wholly distinct 
