To the savage, all is spirit. The meanest objects are charged with influence, the commonest actions fraught with spiritual possibilities, the operations of nature one and all are brought about by spiritual powers--but powers multifarious and conflicting. “Nature can have little unity for savages. It is a Walpurgis-nacht procession, a checkered play of light and shadow, a medley of impish and elfish, friendly and inimical powers.”[44] But with ordered civilization and dispassionate observation a network of material cause and effect invaded this spiritual domain. The mysterious influences, for example, believed to be inherent in springs and running rivers became personified, and, anthropomorphized as nymphs or gods, were removed into a seclusion more remote from practical and everyday life than their unpersonified predecessors. Later, they retreated still farther from actuality into a half-believed mythology, and then passed away into the powerlessness of avowed fairy-story or literary symbolism, while the rivers, perceived as the resultant of natural forces, were more and more harnessed to man’s use. So with the wind and the rain, the growth of crops, the storms of the sea. So, in due time, with the thunder and the lightning, with earthquakes, eruptions, comets, eclipses, pestilences. This process of liberating matter from arbitrary and mysterious power, of perceiving it as orderly and endowed with regularity of natural law, of bringing it more and more beneath human control, was, on the other hand, accompanied by what may be called a combined condensation and sublimation of the spiritual forces accepted by human faith. They are built up from spirit to spirits, spirits to gods, gods to God. But now it seems as if this condensation had reached its limit, and the sublimation could only go farther by resolving the one God into an empty name or the vaguest unreality. We look back and see the Gods of early man, and are complacently prepared to believe that they were based in error, products of mental immaturity, to be relegated to limbo without regret. But what about the present? Why should we shrink from applying the same process to the God of to-day? Is it then to be so with every God? Is God only a personified symbol of our residuum of ignorance? Is to hold the idea of God in any form to be, as Salomon Reinach believes, in an infantile stage of human development, and must we with him define religion as “a sum of beliefs impeding the free use of human faculty”? I think not; and I shall endeavour to justify my belief to you, and to show that, albeit much alteration and a thorough revision of ideas is needed, the term _God_ has an important scientific connotation, and further that the present stagnation of religion can be remedied if, as has happened again and again in biological evolution, the old forms become extinct or subordinate, and a new dominant type is developed along quite fresh lines.