The after life of the ape-man is described with the same circumstantiality as the coming to manhood's estate. Dr. Robert Patterson combines the various features of Evolution's description and this creature's history in the following extract: "It is a fearful and wonderful picture they give us of the origin of marriage from the battles of baboons, of the rights of property established by terrible fights for groves of good chestnuts, of the beginning of morals from the instincts of brutes, and of the dawnings of religion, or rather of superstition, from the dreams of these animals; the result of the whole being that civilization and society and law and order and religion are all simply the evolution of the instincts of the brutes and that there is no necessity for the invoking any supernatural interference to produce them." (_Fables of Infidelity._) It is here we meet the "theistic" account of the origin of man. It was to this creature we are told God imparted a soul or spirit supernaturally. For this strange creature was the Adam of theistic Evolution. Eve they say nothing about. Nor are we told how or when the soul was imparted, whether in a single animal, a pair, or a herd; whether awake or asleep. Nor are we told what they did next, or how the soul-ape got along with the rest of the species. Nor are we told what particular state, or act, or habit, entitled him to the new nature he received. It seems as if the ability to "stand on the hind legs and throw things with the fore limbs," which Prof. Clodd tells us was the "making of a man," scarcely entitled him to such a divine inheritance as an immortal soul. This also was the Adam who fell according to the theistic evolutionist, though how such a creature could "fall" seems difficult to conceive. It was this thing whose sin, Paul tells us, brought death on the whole race. It was this who is a type of Christ who is "the Second Adam." Out and out Evolution has but a fraction of the difficulties, either physical or spiritual, to face that this make-shift compromise "theistic" theory has before it. It is not surprising that the thorough-going evolutionist rejects this strange compound of fiction and theology. We appeal to the common, every-day man of fair judgment: Which takes more faith, or if preferred, credulity, the accepting of that strange, complex, unauthenticated account of man's origin or the simple and, with an omnipotent God in mind, entirely possible account of the Bible? "The Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life: and man became a living soul." Which is the more noble, the more satisfying to our desires for a high and divine origin as well as high and divine destiny? 6. THE MISSING LINK.