Yet even this devoted creature could have carried his thoughts but little way toward the point reached by our dreaming savage with his incipient ghost-world. More power of abstraction and generalization was needed. While the sight of the killing of a fellow-creature may arouse violent terror in the higher mammals below man, there is nothing to indicate that the sight of the dead body awakens in the dumb spectator any general conceptions in which his own ultimate doom is included. The only feeling aroused seems to vary between utter indifference and faint curiosity. Professor Shaler makes a statement of cardinal importance in this connection when he says: "If we should seek some one mark which, in the intellectual advance from the brutes to man, might denote the passage to the human side, we might well find it in the moment when it dawned on the nascent man that death was a mystery which he had in his turn to meet."[1] [1] Shaler, _The Individual_, p. 194. It is therefore interesting to note that the first approaches, albeit remote ones, toward a realizing sense of death occur among those animals in which the beginnings of family life have been made, and the habitual exercise of altruistic emotions helps to widen the intelligence and facilitate the appropriation to one's self of the experiences of one's comrades and mates. Such is the case with permanently mated birds and with the higher apes, while the case of the dog, exceptional as it is through his acquired dependence upon man, has similar implications. Now I have elsewhere proved and repeatedly illustrated that the leading peculiarity which distinguished man's apelike progenitors from all other creatures was the progressive increase in the duration of infancy, which was a direct consequence of expanding intelligence, and was moreover the immediate cause of the genesis of the human family and of human society. It appears now that the realizing sense of death, such as we find it in untutored men of primitive habits of thought, has originated in the selfsame circumstances which have wrought the mighty change from gregariousness to sociality, from the general level of mammalian existence to the unique level of humanity. I have elsewhere called attention to the profoundly interesting fact that the notion of an Unseen World beyond that in which we lead our daily lives is coeval with the earliest beginnings of Humanity upon our planet. We may now observe that it adds greatly to the interest and to the significance of this fact, when we find that the very circumstances which tended to single out our progenitors, and raise them from the average mammalian level into Manhood, tended also to make them realize the problem of death and meet it with a solution. The grouping of facts now begins to make it appear that this primeval solution was but the natural outcome of the whole cosmic process that had gone before; that when nascent Humanity