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which claim no farther credence than as they may consist with reason and with truth, and be sustained by facts, and by satisfactory evidence. Preparatory to more detailed explanations, I now submit the following propositions, as comprehending the fundamental principles of this theory:

I. Man consists of three distinct entities:

BODY, SOUL, and MIND.

II. The ideas of sensation are those carnal ideas which constitute the animal propensities, and which we derive, in common with other animals, from the five senses.

III. The intellectual, and moral, and religious ideas, which some philosophers ascribe to reflection, and to innate principles, are derived entirely and exclusively from the soul. In the soul is held the high court of chancery, denominated conscience, or the moral

sense.

IV. When the soul operates upon the brain, it produces what may be denominated a moral mind, endowed with intellectual and religious faculties; and until excited to action by this operation, the faculties of the brain remain perfectly dormant.

V. When the senses operate upon the brain, they produce what may be denominated sensual mind, which man possesses in common with the inferior animals, but which is essentially changed and improved by the accession of the soul to the body.

I now proceed to consider the first proposition, that man consists of three distinct entities; body, soul, and mind. This proposition constitutes the fundamental principle by which all the others are sustained.

In searching for proof in the authority of names to sustain this proposition, I looked in vain to the publications of metaphysical authors. I have consulted theologians and professors of mental science in literary institutions, without being able to obtain any satisfactory information. All seemed to concur in the opinion that the mind and soul are identically the same.

I therefore resolved to abandon this course of investigation, and to direct my researches to that Volume alone, which reveals the occult mysteries of the world of spirits. And here I found the following command:

'Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind.'

This command was issued by that very Being who made man; who breathed into him, and he became a living soul; who spake as never man spake; who is the word of truth, and from whose lips streams of instruction incessantly flowed.

This appropriate text, emanating from such high authority, and from one who never spoke in vain, arrested my attention, shed a gleam of light over the science of mind, and by deep and continued reflection on the important truth it contained, dissipated my doubts, and almost entirely dispersed the dense obscurity in which this science appeared to be enshrouded. The positive distinction here

made between the soul and the mind, pours a flood of valuable information upon the latter, and developes sources of ideas never before suggested. It subverts the basis of many absurd hypotheses, explains phenomena hitherto unintelligible, and conducts us to a clear and perspicuous view of the science of mind.

I am aware, at the same time, that this construction will naturally suggest the following reflections: Can this be true, and not have arrested the attention of a Locke, a Reid, a Stewart, a Brown, and other eminent philosophers, who possessed the same evidence, and whose long and untiring investigations were assiduously directed to the same object? Is it possible that a text so full of meaning, so plain, intelligible, and expressive, and which will not admit of any other literal interpretation, could have escaped the notice of all philosophical inquirers after truth, from the time it was first recorded, to the present period? Were not the repetition of soul and mind intended merely as an amplification, to impress the subject deeper and more permanently upon the mind?'

These and similar reflections induced me for a long time to hesitate, and almost to doubt the evidence of my own senses. But the more I reflected and investigated, the stronger were my convictions of the truth of the construction which I had conceived. Regardless, therefore, of consequences to myself, and of the criticisms of a censorious world, I resolved to persevere, to sustain and promulge a truth so important to a correct view of the science of mind, and even at the risk of a collision with a system of philosophy sustained by illustrious names, and sanctioned by the experience ages. I was also aware that I should have to combat that pride of opinion which never yields to innovators neither principles nor discoveries that have not been sanctioned by time, or by the highest authorities in science; without which sanction, legitimately conferred, error must be error still.

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The spirit of truth has pronounced the distinction between soul and mind in a command equally clear and positive, as when he said 'Let there be light.' Both rest on the same immutable basis; both are equally perspicuous, and unsusceptible of a figurative, or any other construction, than those simple words are intended plainly to convey; and whoever denies the one, may with the same propriety reject the other. It is a remarkable fact, in corroboration of the theory I am endeavoring to sustain, that the arrangement of the three entities in this text, is precisely the same which this theory assigns to each in their successive origins. The body is first formed with its five senses, each of which goes into full operation as they successively become matured; the soul next occupies its destined station in the body, and by its appropriate action on the brain, produces the mind.

We have then body, soul, and mind, arranged in the order of their creation, and perfectly corresponding to the arrangement adopted in the mandate of Christ. I was not aware of the reason of this arrangement, till long after this theory had been formed; and now simply make the allusion, to evince the perfect coincidence of every important circumstance in the illustration of truth.

'But,' says the objector, 'this order in the text is a mere undesigned contingency.'

Who art thou, O man, that judgest?' With man, I admit such might have been the fact; but not with God. Our Creator does not so instruct his creatures. He leaves nothing to a contingency. He has a design in all his works, by which to illustrate his own existence, the works of creation, and the mysterious work of redemption.

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This argument may be farther illustrated by the following mandate: Let us make man in our own image.'

It is the creed of a great proportion of the Christian world, that divinity consists of three distinct entities, Father, Son, and Holy Ghost. If the opinion be correct that man consists of only two parts, how can he be made perfectly to resemble, in all respects, the image of the triune God? Consistency would require Trinitarians at least to reject an hypothesis so much at variance with their faith, and adopt the opinion that man, like his great Creator, consists of three distinct entities, and is made in all respects, both physical and moral, in the perfect image of the Deity.

I am at the same time aware, that the construction generally given to this passage makes the allusion refer exclusively to the moral image of God. But this limits his operations to a scale incongruous with the infinity of his nature. His image, in all its constituent and moral parts, is impressed not only on man, but on every part of creation. This is perfectly in accordance with the moral government of the universe, every portion of which is susceptible of spiritual interpretation, with a direct typical reference to the Deity. That his image is impressed upon all his works, adds much cogency to the argument, and is a beautiful illustration of the instruction which it furnishes of the existence of the Deity, and of his superintending providence.

The argument also acquires additional confirmation from that great spiritual philosopher, Saint Paul, in the following passage: That which may be known of God, is manifest in them, for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead.'

This is decisive proof that man is created in a perfect resemblance of the Deity, and that by attentively observing the component parts of man, we may arrive at a correct knowledge of the component parts of God.

The body of man represents the Son, the soul the Father, and the mind the Holy Ghost. A still stronger likeness may be found in their respective actions. As the soul, operating upon the brain, produces the mind, so the Father, by the operation of his own will, produces the Holy Ghost. Those who disbelieve in the Trinity, for the single reason that they cannot comprehend the existence of three distinct beings in one person, by studying the complex nature of man in the aspect herein represented, must be convinced that the same complex existence of God is perfectly reconcileable to reason and to common sense. And they will also perceive how clearly the invisible things of him may be understood, by the visible things that are made; how perfectly symbolical man represents the image of his Creator.

Another argument may be derived from the following consideration: It has always been an embarrassing question, how far man is responsible for acts committed in a state of mental derangement, and under what degree of derangement that accountability would entirely cease.

The soul, being a distinct entity, can never be affected by a derangement of the mind: being the source of all intellectual, moral, and religious faculties, its moral responsibilities will remain undiminished through every vicissitude to which the human mind may be subjected. The mind is the only part that suffers derangement; and being distinct from the soul, can never affect its moral condition, but is always liable to participate in the sufferings of the body, and to be influenced by its morbid changes.

It is a maxim in philosophy, that whatever most satisfactorily explains all the phenomena of any natural event, may safely be assumed as a principle of truth. I am perfectly willing to have this system tried, to stand or fall, by this single test, without any reference to the arguments that have already been adduced in its support.

I shall therefore, in another and concluding number, proceed to apply this text, and to demonstrate the practical effect of this theory, by attempting to unfold the various operations by which ideas are produced on this principle. And I trust that a suitable application of this principle will elucidate this branch of the subject, and divest it of that obscurity and ambiguity to which it has hitherto been subjected, by the diversity of opinions and hypotheses which characterize the systems now before the public.

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TILL thy famed star arose, the schoolmen wrought
At vast expense of every thing but thought;

Their tedious task-work each revolving sun

Beheld beginning still, but ne'er begun:

Such time was squandered in adapting rules,
Adjusting instruments, and naming tools,
That, storeless, powerless, frittered down to chips,
Discovery lay, and rotted on the slips;

No skill to launch her, and no master-hand
To rule her rudder, and her course command,
She stood, till thy proud spirit walk'd her deck,
In wisdom's way, a vast encumbering wreck.

PHILOSOPHY, in vague conjectures tossed,
Or Metaphysic's misty mazes lost,
Mid subtleties and nice distinctions pined,
And definitions ne'er to be defined!

At length, through cloister shade and convent gloom,
Through wrangling hall, and lore-begirted dome,
A VOICE was heard! She woke as from the dead,
And shook the dust of ages from her head;
Woke as a giant when refreshed with wine,
To do thy bidding, for that voice was thine!
Freed from the school-men's folios by thy pen,
She quits her cobweb cage, and dwells with men ;
Looks for a moment back ward to the night
From which she merged, then forward to the light!

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BY THE AUTHOR OF THE SERIES ENTITLED 'MY FISHING-GROUND.'

Alas! the grass

A VILLAGE is the world in miniature. Human life and individual eccentricity are developed in its narrow precincts, in every variety of form. Odd geniuses are born, live, and die, and their deeds go down with them to the grave, unhonored and unsung.' EPHRAIM PIPKIN was a great man in his day. has been green over his grave for many a year. The old village sexton, bending with the weight of time, points out to the strolling urchins the spot of Ephraim's burial, and repeats for the hundredth time the jokes connected with him while living. Ephraim was a • man of all work.' He was village property. He was a public personage. On Mondays, he helped the women wash. There was no deviation from this rule. The day was sacredly set apart for this undivided purpose. He was, on such occasions, emphatically female stock. On other days, he was at large; up to the highest bidder; 'just the man for a job.' He was a great wag, and was continually playing off tricks upon his employers. He was a short man, plump and oily, with enormous head and feet, and a fiery face. His clothes were short and pinching; one suit, comprising all styles, being gathered from every family in the community.

One smoky day in September, Ephraim was ploughing for Deacon Tuttle. Mrs. Tuttle particularly requested him to come to dinner immediately, when she blew the horn. She was a punctual woman, and had a system' about her work. Ephraim, who always recollected such requests, ploughed on steadily and soberly, as the hours

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