The optimism of the scientists is quite as persistent and perhaps a little more convincing than that of the theologians. There are first those whom, without meaning any slur, one may call the pseudo-scientists, writers who have had no special scientific training or experience or discipline, but who apply their quick literary wit to the consideration of evolutionary problems as of many others. If Messrs. Butler and Shaw and Wells and the rest cannot be said to have made scientific contributions of very great value, they have at least applied thoughtful, acute, suggestive analysis and stimulating conjecture in both religious and sociological lines. The optimism of trained and professed scientists is, however, somewhat more serious and more important. From the advent of Darwin’s theory there have been those, like Asa Gray, who persisted in regarding it as perfectly, luminously compatible with entire orthodoxy. Gray himself maintained this position with militant energy, and Mivart, though far more critical of Darwin, contrived to reconcile the general principles of evolution with a long adherence to the Catholic Church. In our day Sir Oliver Lodge has reconciled a life of scientific research with spiritualistic beliefs, and even Darwin’s co-discoverer, Wallace, ardently advocated spiritualism to the end. Others who are not quite so extreme in their conclusions, yet insist that there is no conflict whatever between a firm belief in Darwinism and a spiritual hope. Especially scientists of this type lay stress upon the benefits which enlightened scientific theory confers upon our life in this world. Evolution, according to them, teaches the splendid progress of man in the past and in the future, his enriching development, his enlarging solidarity in well-being and well-doing. When one reads these almost ecstatic interpretations of scientific possibility, one finds it really difficult to resist their rapture. Listen to the enthusiasm of Professor Conklin: ‘The past and present tendencies of evolution justify the highest hopes for the future and inspire faith in the final culmination of this great law in “One far-off divine event Toward which the whole creation moves.”’[187] The religion of the future is to be no worse than that of the past: who knows but it may be infinitely better? ‘In the past religion has dealt to a large extent with the individual and his relation to God; its chief concern was the salvation of individual souls and their preparation for a future life; it has been largely _egocentric_. The religion of the future must more and more deal with the salvation of society; it must be _ethnocentric_.’[188] In the charming words of Meilhac and Halévy: ‘C’est imprévu, mais c’est moral. Ainsi finit la comédie.’[189] ‘Unexpectedly moral at that, It closes the comedy pat.’