He thought of Paul of Tarsus and his classification of men into carnal, intellectual and spiritual, for so he was pleased to translate it, or rather to interpret it. For there was a time when he had delighted in exegesis. Not scientific exegesis; not investigating and searching for the actual meaning of the writers of the sacred books; not co-ordinating them logically and trying to discover, by reference to the ideas and sentiment of the age and country in which they lived, what they really felt and thought; but taking as his starting-point the text that had been consecrated and enriched by centuries of tradition and thence launching out into free speculation. The moment that Paul of Tarsus gave his epistles to the world they ceased to be his, they belonged to the world, they were part of the common stock, of the patrimony, of humanity, and it was possible for him to understand them and feel them altogether differently from the way in which the Apostle himself had felt and understood them. That which others did to his writings when they read them and commented upon them, it was possible for him to do to the Apostle’s, provided he undertook the task with knowledge and conscientiousness. The actual text furnished his mind with the necessary foothold, it was the jumping-off place from which his imagination could take flight. And in Paul of Tarsus, in his epistle to the Romans and his first epistle to the Corinthians, he found those three classes of men: the carnal or _sarcinal_, σάρϰινοι, the natural or psychical, Ψυϰικοί, and the spiritual or pneumatical, πνευματικοί. He had often read that 14th verse of the 7th chapter of the epistle to the Romans: “For we know that the law is spiritual [_pneumatical_]; but I am carnal [_sarcinal_], sold under sin”; and that 44th verse of the 11th chapter of the first epistle to the Corinthians which says that there is a natural or _psychical_ body and a spiritual or _pneumatical_ body; and he was aware that for the Apostle the _psyche_, Ψυϰή, was something inferior, something that was more or less equivalent to what was later to be called the vital force, the sensitive soul, common to men and animals; the _pneuma_, on the other hand, being the higher part of the soul, the spirit, the ήγεμονικόν of the Stoics, something that survives the body. But he preferred to give it another interpretation, and he always regarded the _psyche_ as the intellectual power that is bound to the necessities of our actual earthly life, the slave of a logic that is educated and trained by the struggle for life, ordinary, common, current knowledge, necessary in order to enable us to live, the knowledge from which science is evolved. He could not help thinking of psychical men as intellectuals, men of common sense and logic, men whose ideas are dominated by the associations which the external and visible world suggests to them, reasonable men who are trained to some