earth; but human power has obviously been insufficient to construct rivers and mountains and forests and their denizens. Mankind itself has certainly been made in some way, for it exists. Because the savage cannot conceive of things being made excepting as they are made by the human hand, and because so much confronts him that is beyond the power of human construction, he comes to postulate the existence of man-like, but greater than human, personalities, and as he cannot see them in the light of day, they belong to the spirit-world to which souls go. Imagination sometimes gives human outlines to shadows among the moon-lit trees, so that elves and pixies, nymphs and fairies, become established in the world as the primitive man conceives it. Larger tasks are discharged by more important spirits, and everything natural thus becomes animated by supernatural beings. Thor was the god of thunder; Freia the goddess of spring and vernal awakening; Athena inspired the minds of men. Venus and Aphrodite played their special parts, also. But such powers as these, established by the untutored mind, needed to be accounted for, and so in the more advanced religions Jove and Jupiter were created as the more ultimate causes, in response to intellectual demands. By combining all powers into one, God and Brahma are the results. Thus in merest outline the conception of the infinite personality works out its evolution. At all times, among primitive and higher religions, the powers are clothed with human forms, and gods are pictured as men endowed with intellects and passions, and motives of vengeance and benignity. Man cannot shape his postulated deities save in such forms, with the possible exception of the most philosophical concept of all, Brahma. The second fundamental belief, namely, in immortality, owes its origin in greatest measure to the psychological processes described above. Another potent factor, however, has been the natural desire to continue existence hereafter, usually in order to reap rewards not bestowed here. This desire is implanted by nature through the operation of purely biological factors, and it has the value of an organic instinct. To specify more particularly, nature has placed every organic individual under the necessity of doing its utmost to prolong its own life in the interests of itself, of others of its tribe, and of its species. Extinction is not faced willingly by a human being endowed with full consciousness any more than it is passively tolerated by a lower animal which instinctively struggles with its foes until death. So the desire to continue alive--the "will to live"--is a natural instinct, which combines with the belief in persistent disembodied spirits and, no doubt, with many other elements, to develop the basic conception of some kind of an immortal existence.