Now the whole of this is a fabric framed out of Mr. Harrison’s imaginations. I have nowhere “proposed” any object of religion.” I have nowhere suggested that anyone should “worship this Unknowable.” No line of mine gives ground for inquiring how the Unknowable is to be sought “in a devout way,” or for asking what are “the religious exercises;” nor have I suggested that anyone may find “consolation therein.” Observe the facts. At the close of my article “Religion; a Retrospect and Prospect,” I pointed out to “those who think that science is dissipating religious beliefs and sentiments” that whatever of mystery is taken from the old interpretation is added to the new;” increase rather than diminution being the result. I said that in perpetually extending our knowledge of the Universe, concrete science “enlarges the sphere for religious sentiment;” and that progressing knowledge is “accompanied by an increasing capacity for wonder.” And in my second article, in further explanation, I have represented my thesis to be “that whatever components of this [the religious] sentiment disappear, there must ever survive those which are appropriate to the consciousness of a Mystery that cannot be fathomed and a Power that is omnipresent.” This is the sole thing for which I am responsible. I have advocated nothing; I have proposed no worship; I have said nothing about “devotion,” or “prayer,” or “religious exercises,” or “hope,” or “consolation.” I have simply affirmed the permanence of certain components in the consciousness which “is concerned with that which lies beyond the sphere of sense.” If Mr. Harrison says that this surviving sentiment is inadequate for what he thinks the purposes of religion, I simply reply—I have said nothing about its adequacy or inadequacy. The assertion that the emotions of awe and wonder form but a fragment of religion, leaves me altogether unconcerned: I have said nothing to the contrary. If Mr. Harrison sees well to describe the emotions of awe and wonder as “some rags of religious sentiment surviving” (p. 358), it is not incumbent on me to disprove the fitness of his expression. I am responsible for nothing whatever beyond the statement that these emotions will survive. If he shows this conclusion to be erroneous, then indeed he touches me. This, however, he does not attempt. Recognizing though he does that this is all I have asserted, and even exclaiming “is that all!” (p. 358) he nevertheless continues to father upon me a number of ideas quoted above, which I have neither expressed nor implied, and asks readers to observe how grotesque is the fabric formed of them. * * * * *