Coleridge defended the same idea. Agassiz, with much power and beauty, advocates the thought that animals as well as men have a future life. 20 The old traditions affirm that at least four beasts have been translated to heaven; namely, the ass that spoke to Balaam, the white foal that Christ rode into Jerusalem, the steed Borak that bore Mohammed on his famous night journey, and the dog that wakened the Seven Sleepers. To recognise, as Goethe did, brothers in the green wood and in the teeming air, to sympathize with all lower forms of life, and hope for them an open range of limitless possibilities in the hospitable home of God, is surely more becoming to a philosopher, a poet, or a Christian, than that careless scorn which commonly excludes them from regard and contemptuously leaves them to annihilation. This subject has been genially treated by Richard Dean in his "Essay on the Future Life of Brutes." But on moral and psychological grounds the distinction is vast between the dying man and the dying brute. Bretschneider, in a beautiful sermon on this point, specifies four particulars. Man foresees and provides for his death: the brute does not. Man dies with unrecompensed merit and guilt: the brute does not. Man dies with faculties and powers fitted for a more perfect state of existence: the brute does not. Man dies with the expectation of another life: the brute does not. Three contrasts may be added to these. First, man desires to die amidst his fellows: the brute creeps away by himself, to die in solitude. Secondly, man inters his dead with burial rites, rears a memorial over them, cherishes recollections of them which often change his subsequent character: but who ever heard of a deer watching over an expiring comrade, a deer funeral winding along the green glades of the forest? The barrows of Norway, the mounds of Yucatan, the mummy pits of Memphis, the rural cemeteries of our own day, speak the human thoughts of sympathetic reverence and posthumous survival, typical of something superior to dust. Thirdly, man often makes death an active instead of a passive experience, his will as it is his fate, a victory instead of a defeat.21 As Mirabeau sank towards his end, he ordered them to pour perfumes and roses on him, and to bring music; and so, with the air of a haughty conqueror, amidst the volcanic smoke and thunder of reeling France, his giant spirit went forth. The patriot is proud to lay his body a sacrifice on the altar of his country's weal. The philanthropist rejoices to spend himself without pay in a noble cause, to offer up his life in the service of his fellow men. Thousands of generous students have given their lives to science and clasped death amidst their trophied achievements. Who can count the confessors who have thought it bliss and glory to be martyrs for truth and God? Creatures capable of such deeds must inherit eternity. Their transcendent souls step from their rejected mansions through the