[74] R. H. Charles in his Eschatology, Hebrew, Jewish, and Christian, p. 153, holds that the Hebrews made a distinction between soul and spirit (the former being "living" only when the latter is present), and that the recognition of this distinction is necessary for the understanding of the Old Testament conception of immortality. His discussion is valuable if not convincing.
[75] 1 Kings xxii, 21 f.
[76] For the New Testament usage see 1 Cor. vi, 17; 2 Cor. iv, 21; xii, 18; Luke ix, 53 (in some MSS.); Rev. xix, 10; John vi, 63. Cf. Grimm, Greek-English Lexicon of the New Testament, ed. J. H. Thayer, s. vv. pneuma and psyche.
[77] Cf. Rohde, Psyche, 3d ed., i, 45 n.; ii, 141, n. 2.
[78] In philosophical thought the two are sometimes distinguished: the anima is the principle of life, and the animus of thinking mind (Lucretius, iii, 94-141).
[79] A curious resemblance to the cult of the 'genius' is found in the Eẃe (Dahomi) custom of consecrating a man's birthday to his "indwelling spirit" (A. B. Ellis, The Eẃe-speaking Peoples, 105). Compare Horace's designation of the genius as 'naturae deus humanae' (Ep. ii, 2, 188), and Servius on Verg., Georg. i, 302.
[80] So in Plato and Aristotle, and in Brahmanism.
[81] The evidence for this belief is found in hundreds of books that record observations of savage ideas, and it is unnecessary to cite particular examples.
[82] Ellis, The Eẃe-speaking Peoples, p. 108. Cf. Hinde, The Last of the Masai, p. 99.
[83] D. Macdonald, Africana, i, 58 f.