The first three points can really be taken together. So far as can be seen there is no disinclination among primitive peoples to discuss the pros and cons of matters that are unconnected with religious beliefs. So soon as we get people at a culture stage where the course of events is seen to be decided by human action, there goes on a tolerance of conflicting opinions that is in striking contrast with what occurs with such matters as are believed to directly involve the action of deity. One could not expect things to be otherwise. In the carrying on of warfare, as with many other tribal activities, so many of the circumstances are of a determinable character, and are clearly to be settled by an appeal to judgment and experience, that very early in social history they must have presented themselves as a legitimate field for discussion, and to discussion, as Bagehot says, nothing is sacred. And as a matter of fact we have a survival of this to-day. However intolerant the character, so long as we are dealing with secular matters it is admitted that differences of opinion must be tolerated, and are, indeed, necessary if we are to arrive at the wisest conclusion. The most autocratic of monarchs will call upon his advisers and take their dissension from his own views as a matter of course. But when we get to the field of religion, it is no longer a question of the legitimacy of difference, but of its wrongness. For a religious man to admit a discussion as to whether his religious belief is founded on fact or not is to imply a doubt, and no thoroughly religious man ever encourages that. What we have is prayers to be saved from doubt, and deliberate efforts to keep away from such conditions and circumstances as may suggest the possibility of wrong. The ideal religious character is the one who never doubts. It may also be noted, in passing, that in connection with religion there is nothing to check intolerance at any stage. In relation to secular matters an opinion is avowedly based upon verifiable facts and has no value apart from those facts. The facts are common property, open to all, and may be examined by all. In religion facts of a common and verifiable kind are almost wanting. The facts of the religious life are mainly of an esoteric character--visions, intuitions, etc. And while on the secular side discussion is justified because of the agreement which results from it, on the religious side the value of discussion is discounted because it never does lead to agreement. The more people discuss religion the more pronounced the disagreement. That is one reason why the world over the only method by which people have been brought to a state of agreement in religious doctrines is by excluding all who disagreed. It is harmony in isolation.