Man alone being possessed of soul qualities, the question arises, what are the duration of these qualities? We argue that, being an emanation from God, they must of necessity partake of the nature of God, and are therefore indestructible, and eternal. But it is objected that when the body dies we see no more manifestation of soul-life. Concede it, for the sake of argument. Does it follow that the soul is extinct? The body was the instrument through which the soul manifested itself, just as the piano is the instrument through, or by which, a certain class or kind of music is manifested. Is the impairment or destruction of the particular piano, a destruction or extinction of that music? Who would thus reason? The music manifested through that piano had an existence in the mind, or soul of some person anterior to the existence of the signs made on paper by the use of which the music on the piano was produced, or manifested; and it is evident that the impairment or destruction of the piano did not destroy the music. What force, then, is there in the claim that, simply because the instrument through which the soul manifested itself is dead, the soul itself is dead, or extinct? There are many illustrations of this thought in actual life. The wonderful, almost inspired, conception of beauty, passion and anguish transferred by the artist's brush to canvas, as enduring monuments of the immortality of genius, existed in the mind of the artist before a single line of the grand conception was transferred to canvas. If there be any defect in the picture it is usually a defect of execution, not of conception. The canvas is but the means by which these conceptions of beauty, passion or anguish are manifested to the souls of others. Who will argue that the destruction of the frail canvas is the destruction of these conceptions? They existed before they were transferred to canvas; its destruction does not extinguish them. It is said again, that soul-attributes are the results of that mysterious power called life, operating in connection with animal organization. But a tiger has life and animal organization, yet it is clear that he possesses no soul-qualities. Besides, if soul-qualities are the result of such life and organization, the manifestation of soul-power would be in exact proportion to the strength of the forces operating to produce this resultant; hence the elephant, in which these forces exist in the larger degree, would give us the grander manifestation of intellectual and moral qualities. I have stated the objection and given a brief answer, but full enough to show the logical absurdity of the objection.