Of all antagonisms of belief, the oldest, the widest, the most profound and the most important, is that between Religion and Science. It commenced when the recognition of the simplest uniformities in surrounding things, set a limit to the previously universal fetishism. It shows itself everywhere throughout the domain of human knowledge: affecting men’s interpretations alike of the simplest mechanical accidents and of the most complicated events in the histories of nations. It has its roots deep down in the diverse habits of thought of different orders of minds. And the conflicting conceptions of nature and life which these diverse habits of thought severally generate, influence for good or ill the tone of feeling and the daily conduct. An unceasing battle of opinion like this which has been carried on throughout all ages under the banners of Religion and Science, has of course generated an animosity fatal to a just estimate of either party by the other. On a larger scale, and more intensely than any other controversy, has it illustrated that perennially significant fable concerning the knights who fought about the colour of a shield of which neither looked at more than one face. Each combatant seeing clearly his own aspect of the question, has charged his opponent with stupidity or dishonesty in not seeing the same aspect of it; while each has wanted the candour to go over to his opponent’s side and find out how it was that he saw everything so differently. Happily the times display an increasing catholicity of feeling, which we shall do well in carrying as far as our natures permit. In proportion as we love truth more and victory less, we shall become anxious to know what it is which leads our opponents to think as they do. We shall begin to suspect that the pertinacity of belief exhibited by them must result from a perception of something we have not perceived. And we shall aim to supplement the portion of truth we have found with the portion found by them. Making a more rational estimate of human authority, we shall avoid alike the extremes of undue submission and undue rebellion—shall not regard some men’s judgments as wholly good and others as wholly bad; but shall rather lean to the more defensible position that none are completely right and none are completely wrong. Preserving, as far as may be, this impartial attitude, let us then contemplate the two sides of this great controversy. Keeping guard against the bias of education and shutting out the whisperings of sectarian feeling, let us consider what are the _à priori_ probabilities in favour of each party. * * * * *