If, however, there is no dead self about it, and Mr. Allen has only taken a brief, I confess to being not greatly edified. I grant that a good case can be made out for an author’s doing as I suppose Mr. Allen to have done; indeed I am not sure that both science and religion would not gain if every one rode his neighbour’s theory, as at a donkey-race, and the least plausible were held to win; but surely, as things stand, a writer by the mere fact of publishing a book professes to be giving a _bonâ fide_ opinion. The analogy of the bar does not hold, for not only is it perfectly understood that a barrister does not necessarily state his own opinions, but there exists a strict though unwritten code to protect the public against the abuses to which such a system must be liable. In religion and science no such code exists—the supposition being that these two holy callings are above the necessity for anything of the kind. Science and religion are not as business is; still, if the public do not wish to be taken in, they must be at some pains to find out whether they are in the hands of one who, while pretending to be a judge, is in reality a paid advocate, with no one’s interests at heart except his client’s, or in those of one who, however warmly he may plead, will say nothing but what springs from mature and genuine conviction. The present unsettled and unsatisfactory state of the moral code in this respect is at the bottom of the supposed antagonism between religion and science. These two are not, or never ought to be, antagonistic. They should never want what is spoken of as reconciliation, for in reality they are one. Religion is the quintessence of science, and science the raw material of religion; when people talk about reconciling religion and science they do not mean what they say; they mean reconciling the statements made by one set of professional men with those made by another set whose interests lie in the opposite direction—and with no recognised president of the court to keep them within due bounds this is not always easy. Mr. Allen says:— “At the same time it must be steadily remembered that there are many naturalists at the present day, especially among those of the lower order of intelligence, who, while accepting evolutionism in a general way, and therefore always describing themselves as Darwinians, do not believe, and often cannot even understand, the distinctive Darwinian addition to the evolutionary doctrine—namely, the principle of natural selection. Such hazy and indistinct thinkers as these are still really at the prior stage of Lamarckian evolution” (p. 199). Considering that Mr. Allen was at that stage himself so recently, he might deal more tenderly with others who still find “the distinctive Darwinian adjunct” “unthinkable.” It is perhaps, however, because he remembers his difficulties that Mr. Allen goes on as follows:—