convinced of the inevitable necessity of viewing the world from the standpoint of natural science, that this conviction has penetrated into the farthest recesses of their minds, where moods, sentiments, and emotions are evolved, beyond the control of the will. In these mysterious depths ancient prejudices and superstitions still maintain their supremacy and it is incomparably more difficult to drive them out, than it is to frighten away the owls and bats from the nooks and crannies of a steeple belfry.
In this sense, that is, as a partially or entirely unconscious clinging to transcendental ideas, Religion is in fact a physical relic of the childhood of the human race; I go still further and say that it is a functional weakness, caused by the imperfectness of our organ of thought, one of the manifestations of our finiteness. I shall take pains to explain this assertion so that it may be perfectly comprehended.
Philology and comparative mythology and ethnography have already made numerous contributions to the history of the evolution and development of religious thought, and psychology has been successful in its attempt to distinguish those qualities in the soul which compelled primeval man to the conception of the supernatural, which is still retained by the man of culture of today.
It was not until centuries of civilization and untold generations had passed away after the days of those comprehensive thinkers, Pythagoras, Socrates and Plato, that a reflecting man awoke to the consciousness that certain conceptions are not essential, but only forms or divisions of human thought. At the first dawning of a brighter day for the intellect, the new ideas would overthrow the entire structure of thought built up by primitive man, with a violence which the child of modern civilization accustomed to abstractions and unable to appreciate the enor-
