Before speaking of the special bearing of the Imagination upon the manifestation of Christ’s Resurrection, let me say a word or two on the manner in which our human environment appears to have been adapted to foster the growth of this faculty. You will be better prepared to expect great things from the Imagination when you reflect on the great things that have been wrought by God for its development. You say that you do not understand the statement in the last paragraph of my last letter, that the Imagination has been made “the medium of conveying the revelation of the immortality of the soul,” and still less do you comprehend how this revelation has been going on “from the creation of the world,” especially since, during a large portion of this time, there must have been no men to receive any revelation at all. I said deliberately “from the creation of the world,” and not “from the creation of mankind,” because inanimate creation itself appears to me to bear witness to a purpose, from the first, that this visible world should help its future tenants to imagine things invisible. Consider but one instance, the immense influence of Night upon the Imagination, and you will perhaps come to the conclusion that, but for the provision of darkness (“these orbs of light and shade”), men would never have been led to a faith in the light of immortality. In the first place by revealing to us the wonder-striking order of the infinite stars—which, but for darkness, would have remained for ever a closed book to men—Night leads us to dream, or to infer, that there may be other pages still unturned in the book of Nature’s mysteries, and stimulates us, however far we may progress in thought, still to press on to something more beyond; and at the same time, throwing a temporary veil over all the sights of day, it persuades us to trust that on the morrow the veil will be removed, and that in the meantime all things will continue in their order.