Otherwise contemplating the facts, we may say that Religion and Science have been undergoing a slow differentiation; and that their ceaseless conflicts have been due to the imperfect separation of their spheres and functions. Religion has, from the first, struggled to unite more or less science with its nescience; Science has, from the first, kept hold of more or less nescience as though it were a part of science. Each has been obliged gradually to relinquish that territory which it wrongly claimed, while it has gained from the other that to which it had a right; and the antagonism between them has been an inevitable accompaniment of this process. A more specific statement will make this clear. Religion, though at the outset it asserted a mystery, also made numerous definite assertions respecting this mystery—professed to know its nature in the minutest detail; and in so far as it claimed positive knowledge, it trespassed upon the province of Science. From the times of early mythologies, when such intimate acquaintance with the mystery was alleged, down to our own days, when but a few abstract and vague propositions are maintained, Religion has been compelled by Science to give up one after another of its dogmas—of those assumed cognitions which it could not substantiate. In the mean time, Science substituted for the personalities to which Religion ascribed phenomena, certain metaphysical entities; and in doing this it trespassed on the province of Religion; since it classed among the things which it comprehended, certain forms of the incomprehensible. Partly by the criticisms of Religion, which has occasionally called in question its assumptions, and partly as a consequence of spontaneous growth, Science has been obliged to abandon these attempts to include within the boundaries of knowledge that which cannot be known; and has so yielded up to Religion that which of right belonged to it. So long as this process of differentiation is incomplete, more or less of antagonism must continue. Gradually as the limits of possible cognition are established, the causes of conflict will diminish. And a permanent peace will be reached when Science becomes fully convinced that its explanations are proximate and relative; while Religion becomes fully convinced that the mystery it contemplates is ultimate and absolute. Religion and Science are therefore necessary correlatives. As already hinted, they stand respectively for those two antithetical modes of consciousness which cannot exist asunder. A known cannot be thought of apart from an unknown; nor can an unknown be thought of apart from a known. And by consequence neither can become more distinct without giving greater distinctness to the other. To carry further a metaphor before used,—they are the positive and negative poles of thought; of which neither can gain in intensity without increasing the intensity of the other. * * * * *