is the real spiritual whole, and it is self-realising; it is evolving and progressing both morally and rationally. In Höffding's words "Being itself becomes more rational than before" (_ib._, p. 137). "Being itself is not ready-made but still incomplete, and rather to be conceived as a continual becoming, like the individual personality and like knowledge" (_ib._, p. 120). We may say, then, that being is becoming rationalised and moralised as and because the spirit in man realises itself. For a time the process of moralisation and self-realisation was worked by and through the conception of a beneficent and omnipotent god. That conception was, it would seem, a hypothesis, valuable as long it was a working hypothesis, but to be cast aside now that humanitarianism is found {215} more adequate to the facts and more in harmony with the consistent application of the theory of evolution. We have, then, to consider whether it is adequate to the facts, whether, when we regard the facts of the history of religion, we do find that morality comes first and religion later. "What," Mr. Hobhouse enquires in his _Morals in Evolution_ (II, 74), "What is the ethical character of early religion?" and his reply is that "in the first stage we find that spirits, as such, are not concerned with morality." That was also the answer which had previously been given by Professor Höffding, who says in his _Philosophy of Religion_: "in the lowest forms of it ... religion cannot be said to have any ethical significance" (p. 323). Originally, the gods were "purely natural forces which could be defied or evaded," though eventually they "became ethical powers whom men neither could nor wished to defy" (p. 324). This first stage of early religion seems on the terms of the hypothesis to be supposed to be found in the period of animism and fetichism; and "the primitive conception of spirit" is, Mr. Hobhouse says (II, 16), of something "feeling and thinking like a rather stupid man, and open like him to supplication, exhortation, or intimidation." If {216} that is so, then Professor Höffding may be justified in saying that in the lowest forms of religion "the gods appear as powers on which man is dependent, but not as patterns of conduct or administrators of an ethical world order" (p. 324). Now, in the period termed animistic because inanimate things are supposed to be animated and actuated by spirits, it may be that many or most of such spirits are supposed to feel and think like a rather stupid man, and therefore to be capable of being cajoled, deluded, intimidated, and castigated by the human being who desires to make use of them. But it is not all such spirits that are worshipped then. Indeed, it is impossible, Mr. Hobhouse says (II, 15), that any such spirit could be "an object of worship in our sense of the term." Worship implies the superiority of the object worshipped to the person worshipping. But,