"Bring here the last gifts; and with them The last lament be said. Let all that pleased and yet may please, Be buried with the dead" was no unmeaning funeral song, but involved the sacrifice of the most precious and prized objects, that the loved one might enter the new and untried state provided for its needs. Even the babe, whose life is usually accounted of so small value by savage tribes, was buried by the careful mother with precious strings of wampum, that had cost more months of patient labour then the days of its short life, that it might purchase the fostering care of the inhabitants of that unknown yet surely believed-in region of immortality. This "--wish that of the living whole No life may fail beyond the grave, Derives it not from what we have The likest God within the soul?" Is it likely to have germinated in the brain of an ape? and if so, of what possible use would it be in the struggle of a merely physical existence? Is it not rather the remnant of a better spiritual life--a remembrance of the tree of life that grew in the paradise of God, a link of connection of the spiritual nature in man with, a higher Divine Spirit above? Life and immortality, it is true, were brought to light by Jesus Christ, but they existed as beliefs more or less obscure from the first, and formed the basis for good and evil of the religions of the world. Around this idea were gathered multitudes of collateral beliefs and religious observances; feasts and festivals for the dead; worship of dead heroes and ancestors; priestly intercessions and sacrifices for the dead; costly rites of sepulture. Vain and without foundation many of these have no doubt been, but they have formed a universal and costly testimony to an instinct of immortality, dimly glimmering even in the breast of the savage, and glowing with higher brightness in the soul of the Christian, but separated by an impassable gulf from anything derivable from a brute ancestry. The theistic picture of primeval man is in harmony with the fact that men, as a whole, are, and always have been, believers in God. The evolutionist picture is not. If man had from the first not merely a physical and intellectual nature, but a spiritual nature as well, we can understand how he came into relation with God, and how through all his vagaries and corruptions he clings to this relation in one form or another; but evolution affords no link of connection of this kind. It holds God to be unknowable even to the cultivated intellect of philosophy, and perceives no use in ideas with relation to Him which, according to it must necessarily be fallacious, It leaves the theistic notions of mankind without explanation, and it will not serve its purpose to assert that some few and exceptional families of men have no notion of a God. Even admitting this, and it is at best very doubtful, it can form but a trifling exception to a general truth.