of the highest analogies of what it knows in itself as spiritual being and reality. If spirit is not real and above all other realities; if it is derivable, subordinate and dependent, it is impossible to think of anything whatever to which the name of “God” can be given. And this is as true of the refined speculations of the pantheistic poetic religions, as of the idea of God in simple piety. The interest of religion as against the claims of naturalism includes all this. And it would be doing the cause of religion sorry service to extract from this whole some isolated question to which the mood of the time or traditional custom has given prominence. Our task must be to show that religion maintains its validity and freedom because of the truth and independence of spirit and its superiority to nature. It is, of course, impossible to give an exhaustive treatment of this problem in a short study like this. The answer to this question would include the whole range of mental science with all its parts and branches. Mental science, from logic and epistemology up to and including the moral and æsthetic sciences, proves by its very existence, and by the fact that it cannot be reduced to terms of natural science, that spirit can neither be derived from nor analysed into anything else. And it is only when we have mastered all this that we can say how far and how strongly knowledge and known realities corroborate religion and its great conclusions as to spirit and spiritual existence, how they reinforce it and admit its validity and freedom. Since this is so, all isolated and particular endeavours in this direction can only be a prelude or introduction, and a more or less arbitrary selection from the relevant material of facts and ideas. And nothing more than this is aimed at in the following pages. Naturalistic Attacks on the Autonomy of the Spiritual.