law or according to law. The removal of the result from man-like directness of separate action can not destroy the idea of design, but only modify our conception of the Designer. What science, and especially evolution, destroys, therefore, is not the idea of design, but only our low anthropomorphic notions of the mode of working of the Designer. Precisely the same change takes place here under the influence of science as has taken place in all our notions concerning God. The uncultured savage sees a _separate_ god in every object. As culture advances, his gods become fewer and nobler, until, in the most advanced states, man recognizes but one infinite God, the creator and sustainer of all. God is still in every phenomenon, but no longer as a separate God, but only as the separate manifestation of the One. Thus culture takes away our gods, but only to compel us to seek him in nobler forms until we reach the only true God. But, even after the conception of the one God is reached, how many seem to regard him as altogether such a one as ourselves; but science shows us that his ways are not like our ways, nor his ends as our ends. Thus science, more than all other kinds of culture, simplifies while it infinitely ennobles and purifies our conceptions of Deity. Again, the same change takes place in our sense of _mystery_. I suppose most people imagine that it is the special mission of science to destroy all mystery. Many seem to think that superstition, or even religion, is inseparably connected with ignorance and mystery, and all must disappear together before the light of science. But not so. There is only a gradual progressive change--an evolution in the form of mystery as well as in the form of religion. To the savage everything is a _separate_ mystery. The function of science is, indeed, to destroy these separate mysteries, by explaining them; but, in doing so, it only reduces them to fewer and grander mysteries, and these again to still fewer and grander, until, in an ideally perfect science, all separate and partial mysteries are swallowed up in the one all-embracing infinite mystery--the mystery of existence. There is still mystery in each object, but no longer a separate mystery--only a separate manifestation of the one overwhelming mystery. Or, again, and finally: The same change occurs in our ideas of _creation_. At first every object is a separate creation--a manufacture. With advancing science these separate, creative acts become fewer and nobler, until now, at last, in evolution, all are embraced and swallowed up in _one eternal_ act of creation--a never-ceasing procession of the divine energy. Every object is still a creation, but not a separate creation--only a separate manifestation of the one continuous creative act.