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soul the center of the human consciousness. But in the thinking soul is comprised the reason which distinguishes, combines, and infers, no less than the fancy which devises, invents, and suggests. Standing in the center between the two, the thinking soul embraces both faculties. But it also forms the turning-point of transition between the understanding and the will; and, as the connecting link, fills up the gulf which otherwise would lie between and divide the two. It comprises, also, all sorts and degrees of conceptions, from the absolutely necessary, precisely definite, and permanently unchangeable, down to those which arise and pass away half involuntarily—from those in no degree clearly developed up to those which have been advanced to the highest clearness of the understanding—those which are witnessed with a calm indifference, and those also which excite a gentle longing or kindle a burning resolve. The thinking soul is the common store-house where the whole of these conceptions are successively lodged. Indeed, to describe it in general terms, it is but the inner pulse of thought, corresponding to the pulsation of the blood in the living body.

      This general description, it must be confessed, is very far from being an adequate explanation of the matter, and at best does but imperfectly convey our meaning. But perhaps a different line of thought, however bold and hazardous it may seem, may bring us far more simply to the point at present in view—a more accurate description, namely, of the peculiar property of the human mind, and of the characteristic feature which distinguishes man from other beings equally finite, but endowed in the same manner with consciousness. That the rational soul, or the reason, distinguishes him from the brutes, is a remark common and trite enough. But this is only one aspect of the matter: and must we always cast our looks downward, and never upward? What I mean is this: supposing that there are other created spirits and finite intelligences besides men, might not the comparison of their purely spiritual consciousness with man’s serve, perhaps in an eminent degree, to elucidate the distinctive properties of the human consciousness in that other aspect which is too commonly neglected? I am far from intending to make this matter a subject of investigation in the present place. I take it merely as an hypothesis, warranted, indeed, by universal tradition, and solely as an aid to elucidate the matter in hand. Universal, however, I may well call this tradition, since, agreeing in the main with what Holy Writ asserts, the oldest and most civilized nations of antiquity (among whom I need only mention the Egyptians, and especially the Persians and the Hindoos) have admitted, as a well-established fact, the existence of such finite intelligences and created spirits, invisible indeed to man, but not altogether alien to him. And as for the Greeks and Romans, if occasionally they allude to the genius of Socrates as something strange and singular, this was only because the wise Athenian spoke of this subject in peculiar language, and referred to it more habitually than was the wont of his countrymen and cotemporaries. Otherwise it was the general belief, both of Greeks and Romans, that every man has his guardian spirit or genius. Now this hypothesis being once admitted to be possible, let us inquire in what light were these ancients accustomed to regard, and what ought we to conceive of the peculiar nature of these spiritual beings in conformity with the representation of so universal a tradition?

      Now, in the first place, they have always been thought of as pure spiritual beings, having no such gross terrestrial body as man has. At least, if they were supposed to require and possess a body as the organ and medium of their spiritual operations, it was considered to be of a special kind—an ethereal body of light, but invisible to the human eye. But this incorporeity is little more than a negative quality. A more positive and a profounder distinction lies perhaps in this, that these pure spiritual beings are wholly free from that weakness of character, or frailty, which is so peculiar to man. That pervading internal mutability, that undecided vacillation between doing and letting alone, that reciprocation between effort and relaxation—the wide gulf between volition and execution, the thought and the carrying into effect—nothing of all this admits of being applied or transferred to these pure spiritual beings without contradicting the very idea of their essence. It is thus only, or not at all, that we can conceive of them. Coming and going like the lightning, and rapid as the light, they never grow weary of their endless activity. They need no rest, except the spiritual contemplation which constitutes their essence. All their thoughts are marked with unity and identity. With them the conception is at the same time a deed, and the purpose and the execution are simultaneous. Every thing, too, in them has the stamp of eternity. This prerogative, however, has, it must be confessed, its disadvantages. When once they have deviated from the true center, they go on forever in their devious course.

      But still, all this is little more than a description of the whole idea which I have allowed myself, merely with a view of employing it as a passage to the point which is at present in question. That purpose was, on the supposition of the existence of such superior beings, accurately to indicate which of man’s powers, or faculties of mind and soul, may rightly be attributed to them. Now, to my mind, the distinction is very strikingly suggested in the well-known sentiment of one of our famous poets. Thus he addresses man—“Thy knowledge thou sharest with superior beings;” superior, for in the clearness of their eternal science they undoubtedly stand far higher than men: and then he continues, “But art thou hast alone.”[11] But, now, what else is art than fancy become visible, and assuming a bodily shape, or word, or sound? It is, therefore, this nimble-footed, many-shaped, ever-inventive fancy, which forms the dangerous prerogative of man, and can not be ascribed to these pure spiritual beings. And as little justifiable would it be to ascribe to them that human reason, with its employment of means, and its slow processes of deduction and comparison. Instead of this, they possess the intuitive understanding, in which to see and to understand are simultaneous and identical. If, then, in an accurate sense of the terms, neither fancy nor reason belongs to them, it would further be wrong to attribute them a soul as distinct from the mind or spirit, and as being rather a passive faculty of inward productiveness, and change, and internal growth. Briefly to recapitulate what has been said: The existence of the brutes is simple, because in them the soul is completely mixed up and merged in the organic body, and is one with it; on the destruction of the latter it reverts to the elements, or is absorbed in the general soul of nature. Twofold, however, is the nature of created spirits, who besides this ethereal body of light are nothing but mind or spirit; but threefold is the nature of man, as consisting of spirit, soul, and body.[12] And this triple constitution and property, this threefold life of man, is, indeed, not in itself that pre-eminence, although it is closely connected with that superior excellence which ennobles and distinguishes man from all other created beings. I allude to that prerogative by which he alone of all created beings is invested with the Divine image and likeness. This threefold principle is the simple basis of all philosophy; and the philosophical system which is constructed on such a foundation is the philosophy of life, which therefore has even “words of life.” It is no idle speculation, and no unintelligible hypothesis. It is not more difficult, and needs not to be more obscure, than any other discourse on spiritual subjects; but it can and may be as easy and as clear as the reading of a writing, the observation of nature, and the study of history. For it is, in truth, nothing else than a simple theory of spiritual life, drawn from life itself, and the simple understanding thereof. If, however, it becomes abstract and unintelligible, this is invariably a consequence, and, for the most part, an infallible proof of its having fallen into error. When in thought we place before us the whole composite human individual, then, after spirit and soul, the organic body is the third constituent, or the third element out of which, in combination with the other two, the whole man consists and is compounded. But the structure of the organic body, its powers and laws, must be left to physical science to investigate. Philosophy is the science of consciousness alone. It has, therefore, primarily to occupy itself with soul and spirit, or mind, and must carefully guard against transgressing its limits in any respect. But the third constituent beside mind and soul, in which these two jointly carry on their operations, needs not always, as indeed the above instance proves, to be an organic body. In other relations of life, this third, in which both are united, or which they in unison produce, may be the word, the deed, life itself, or the divine order on which both are dependent. These, then, are the subjects which I have proposed for consideration. But in order to complete this scale of life, I will further observe—triple is the nature of man, but fourfold is the human consciousness. For the spirit or mind, like the soul, divides and falls asunder; or, rather, is split and divided into two powers, or halves—the mind, namely, into understanding and will, the soul into reason and fancy. These are

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