what they set up as religion the others regard utterly lacking in all the essentials of religion. It would be much better for the evolutionists to face this whole question boldly, as Mr. Savage does in part, and to say that the result of their investigations is the belief that there is no God, and consequently that there need not be, and in fact cannot be, any religion in the sense in which that word has for centuries been used. Moreover, we cannot see the grounds of one pretence which is made by the evolutionists, and which is implied if not in terms set up in all their writings that are not purely scientific and have what may be called a moral character, such as the book before us. This is that their theory accounts for everything, and is more consistent with reason than that of those who accept with faith the book of Genesis. The evolution theory is, in the words of Mr. Savage, "that the whole universe, suns, planets, moons, our earth, and every form of life upon it, vegetable and animal, up to man, together with all our civilization, has developed from a primitive fire-mist or nebula that once filled all the space now occupied by the worlds; and that this development has been according to laws and methods and forces still active and working about us to-day." But if it be granted, or even proved, that this is true, we cannot see how it satisfies the reason when we come to the question of creation and a creator. For what a stupendous, unutterably stupendous, and almost inconceivable thing was that fire-mist that filled all space and had in it not only the germs and possibilities of suns and moons and planets and our earth, but of man and _all his civilization_; and those laws and methods and forces according to which the universe and man and his civilization have been evolved from a fire-mist--what inconceivable things they are! Now who made the fire-mist and the law of evolution? We cannot see that reason is satisfied by the substitution of a fire-mist and a law of evolution for the will of a creator and a specific creation of the suns and stars and planets, including the earth, and man, and his possibilities of civilization. The thing is as broad one way as it is long the other. As far as the fact of creation goes, in either case the belief must be a matter of faith, not of reason. With regard to the anthropomorphism of the Hebrew story, that is shared, and must be shared, by all religions--that is, all religious which rest upon the notion of a personal God. The limitations of man's nature, the limitations of language, make anthropomorphic metaphor necessary when a man speaks of a god. Even the evolutionists cannot get rid of the necessity of faith. * * * * *