might in the course of evolution become an anachronism. But if religion there is still to be, it can not be found in this No-man's-land and Know-nothing creed. Better bury religion at once than let its ghost walk uneasy in our dreams.
The true lesson is that we must hark back, and leave the realm of Cause. The accident of religion has been mistaken for the essence of religion. The essence of religion is not to answer a question, but to govern and unite men and societies by giving them common beliefs and duties. Theologies tried to do this, and long did it, by resting on certain answers to certain questions. The progress of thought has upset one answer after another, and now the final verdict of philosophy is that all the answers are unmeaning, and that no rational answer can be given. It follows then that questions and answers, both but the accident of religion, must both be given up. A base of belief and duty must be looked for elsewhere, and when this has been found, then again religion will succeed in governing and uniting men. Where is this base to be found? Since the realm of Cause has failed to give us foothold, we must fall back upon the realm of Law—social, moral, and mental law, and not merely physical. Religion consists, not in answering certain questions, but in making men of a certain quality. And the law, moral, mental, social, is pre-eminently the field wherein men may be governed and united. Hence to the religion of Cause there succeeds the religion of Law. But the religion of Law or Science is Positivism.
It is no part of my purpose to criticise Mr. Spencer's memorable essay, except so far as it is necessary to show that that which is a sound philosophical conclusion is not religion, simply by reason that it relates to the subject-matter of theology. But a few words may be suffered as to the historical evolution of religion. To many persons it will sound rather whimsical, and possibly almost a sneer, to trace the germs of religion to the ghost-theory. Our friends of the Psychical Research will prick up their ears, and expect to be taken au grand sérieux. But the conception is a thoroughly solid one, and of most suggestive kind. Beyond all doubt, the hypothesis of quasi-human immaterial spirits working within and behind familiar phenomena did take its rise from the idea of the other self which the imagination continually presents to the early reflections of man. And, beyond all doubt, the phenomena of dreams, and the gradual construction of a theory of ghosts, is a very impressive and vivid form of the notion of the other self. It would, I think, be wrong to assert that it is the only form of the notion, and one can hardly suppose that Mr. Spencer would limit himself to that. But, in any case, the construction of a coherent theory of ghosts is a typical instance of a belief in a quasi-human spirit-world. Glorify and amplify this idea, and apply it to the whole of Nature, and we get a god-world, a multitude of superhuman divine spirits.
