there are races without a religion at all. Granting the fact, it admits of an explanation quite consistent with this view. For the races which are destitute of the religious idea may be so, not because they are superior to it, and can do without it, but because they are inferior to it, and have not yet perceived it. Thus, the savage nations who cannot count beyond their fingers, prove nothing against the necessity of numerical relations. Even though they cannot add their ten toes to their ten fingers, and thus make twenty, yet the moment we perceive that ten plus ten equals twenty, we perceive also that this relation is an absolute necessity, and it remains an unalterable fact in our intellectual treasury. No inability on the part of the savage to understand us can shake our conviction. Now the same thing may hold good of the ultimate elements of religious feeling. These also, when once the conditions are realized in thought, may prove necessary beliefs. Whether they are so or not is a question for philosophy. To the examination of that question we must now proceed.
Religion, as the foregoing analysis has shown, puts forward as its cardinal truth the conception of a power which is neither perceptible by the senses nor definable by the intellect. For sensible perception requires a material object and a material organ; and intellectual definition requires an object which can be compared with other objects that are like it, discriminated from others that are unlike it, and classified according to that likeness and that unlikeness. In either case therefore the object must be a phenomenon having its place among phenomena, whether those of the sensible or those of the intelligible sphere. But if the power accepted by religion be neither perceptible nor definable, are we obliged to believe in the existence of so abstract an entity at all, or may we reject it as a figment of the human brain?
Perhaps we shall best be able to discover whether such a belief is necessary or not by endeavoring to do without it, and to frame a consistent conception of the universe from which it is entirely excluded.
There are various ways in which such a conception might be attempted. We may regard the world from the platform of
