The theophanies in the Bible, where God is represented under a certain form, as in Ezekiel, Isaiah and Kings, do not argue against our view, for there are meant specially created forms for the benefit and honor of the prophet. This is what is meant by the "Glory of the Lord," and "Shekinah." Sometimes it is simply a created light without an individual form. When Moses asked to see God, he meant the created light. God cannot be seen with the eye nor can he be grasped in thought or imagination. Hence Moses could not have meant to see God, but the created light. His face was covered so that he should not be dazzled by the exceeding splendor of the beginning of the light, which is too much for a mortal to endure; but later when the brightest part passed by, the covering was taken off and Moses saw the last part of the light. This is the meaning of the expression in Exodus 33, 23, "And I will take away mine hand, and thou shalt see my back: but my face shall not be seen." Having treated of God as the creator of the world and having learned something about his attributes, we must now proceed to the study of man, or which is the same thing, to an investigation of God's relations to the rational part of his creation in the sublunar world. That man is endowed with a soul cannot be doubted, for the activities of man's soul are directly visible. The problem which is difficult is concerning the nature of the soul.[67] Here opinions differ, and some regard the soul as an accident of the body, some think it is a corporeal substance like air or fire, while others believe there is more than one soul in man. It will be our task to vindicate our own view against these erroneous ideas. The soul is too important in its functions to be an accident. It is neither air nor fire because it has not the properties of these bodies. And if the soul consisted of two or more distinct parts, the perceptions of sense would not reach the reason, and there would be no co-operation between these two powers. The true view is therefore that the soul of man is a substance created by God at the time when the human body is completed. The soul has no eternal existence before the body as Plato thought, for nothing is eternal outside of God, as we saw before. Nor does it enter the soul from the outside, but is created with and in the body. Its substance is as pure as that of the celestial spheres, receiving its light like them, but is much finer than the substance of the spheres, for the latter are not rational, whereas the soul is. The soul is not dependent for its knowledge upon the body, which without the latter has neither life nor knowledge, but it uses the body as an instrument for its functions. When connected with the body the soul has three faculties, reason, spirit and desire. But we must not think with Plato that these powers form so many divisions or parts of the soul, residing in different parts of the body. All the three faculties belong