themselves
may be quoted, and the significance of sepulchral rites as indicative of
a belief in life after death may be determined.

The most satisfactory is the first of these. _We_ call the soul a ghost
or spirit, and often a shade. In these words, the _breath_ and the
_shadow_ are the sensuous perceptions transferred to represent the
immaterial object of our thought. Why the former was chosen, I have
already explained; and for the latter, that it is man's intangible
image, his constant companion, and is of a nature akin to darkness,
earth, and night, are sufficiently obvious reasons.

These same tropes recur in American languages in the same connection.
The New England tribes called the soul _chemung_, the shadow, and in
Quiche _natub_, in Eskimo _tarnak_, express both these ideas. In Mohawk
_atonritz_, the soul, is from _atonrion_, to breathe, and other examples
to the same purpose have already been given.[235-1]

Of course no one need demand that a strict immateriality be attached to
these words. Such a colorless negative abstraction never existed for
them, neither does it for us, though we delude ourselves into believing
that it does. The soul was to them the invisible man, material as ever,
but lost to the appreciation of the senses.

Nor let any one be astonished if its unity was doubted, and several
supposed to reside in one body. This is nothing more than a somewhat
gross form of a doctrine upheld by most creeds and most philosophies. It
seems the readiest solution of certain psychological enigmas, and may,
for aught we know, be an instinct of fact. The Rabbis taught a threefold
division--_nephesh_, the animal, _ruah_, the human, and _neshamah_, the
divine soul, which corresponds to that of Plato into _thumos_,
_epithumia_, and _nous_. And even Saint Paul seems to have recognized
such inherent plurality when he distinguishes between the bodily soul,
the intellectual soul, and the spiritual gift, in his Epistle to the
Romans. No such refinements of course as these are to be expected among
the red men; but it may be looked upon either as the rudiments of these
teachings, or as a gradual debasement of them to gross and material
expression, that an old and wide-spread notion was found among both
Iroquois and Algonkins, that man has two souls, one of a vegetative
character, which gives bodily life, and remains with the corpse after
death, until it is called to enter another body; another of more
ethereal textu