to religion. Lacking the courage and mental capacity to proceed further against obstacles he succumbed to the drug of religious explanations. The need was not for a narcotic, but for a stimulant.
The mental stimulant was provided for man in the form of science. Science is but organized knowledge, and it is this knowledge that has elevated man to the position where he is now, his own god. When difficulties confront him in this age, he blames them upon his own ignorance and incompetence. And, when he sets about to overcome these difficulties, he does not rely on divine revelation or supernatural aid or on miracles; he relies on his reason. He knows that when a problem eludes his mental capacity, it is not the supernatural which eludes him but some natural force, some law which he has not been able to grasp as yet. There is no resignation in this attitude; only resolute, peaceful patience. The problem that he cannot solve at present will yield to his reason eventually. The ecclesiastic is well "aware that science is his natural and implacable enemy. He knows that every time the bounds of exact knowledge are widened, the domain of religion is narrowed.
Man's knowledge of the universe is still incomplete, but it is certainly more complete than it was fifty years ago; and when we consider what that knowledge was a few thousand years ago, it is no breach of logic to state that all natural processes, in the course of time, will be brought into the confines of invariable laws.
Sir Arthur Keith clearly states: "The ancient seeker, to explain the kingdom of life, with man as its Regent, had to call in the miracle of creation. The modern seeker finds that although life has the appearance of the miraculous, yet all its manifestations can be studied and measured, and that there is a machinery at work in every living thing which shapes, evolves, and creates. His in-
