society, and society demands of the individual an abnegation which the insect, in its auto- matism, carries to the point of an utter obliviousness of self. Reflexion cannot be relied upon to keep up this selflessness. Intelligence, except it be that of a suble utilitarian philosopher, would more likely counsel egoism. Thus, from two directions it called for a counterpoise. Or rather it was already provided with one, for nature, we repeat, does not make her creatures piecemeal; what is multiple in its manifestation may well be simple in its genesis. A new species coming on to the scene brings with it, in the indivisibility of the act creating it, all the elements that impart life to it. The very check of the creative impetus which has expressed itself in the creation of our species has provided, along with intelligence, within human intelligence, the myth-making function that contrives the pattern of religions. That then is the office, that is the significance of the religion we have called static or natural. Religion is that element which, in beings endowed with reason, is called upori to make good any deficiency of attach- , ment to life. It is true that the possibility of another solution at once occurs to the mind. Static religion, such as we find it when it stands alone, attaches man to life, and consequently the individual to society, by telling him tales on a par with those with which we lull children to sleep. Of course they are