work,[74] Frazer has not insisted on the relation or analogy of science to magic, but has been content to point out that Man has passed through the three stages of magic, religion, and science. “In magic Man depends on his own strength to meet the difficulties and dangers that beset him on every side. He believes in a certain established order of Nature on which he can surely count, and which he can manipulate for his own ends.” Then he finds he has overestimated his own powers and he humbly takes the road of religion, leaving the universe to the more or less capricious will of a higher power. But he finds this view inadequate and he proceeds to revert in a measure to the older standpoint of magic by postulating explicitly what in magic had only been implicitly assumed, “to wit, an inflexible regularity in the order of natural events which, if carefully observed, enables us to foresee their course with certainty, and to act accordingly.” So that science, in Frazer’s view, is not so much directly derived from magic as itself in its original shape one with magic, and Man has proceeded, not in a straight line, but in a spiral. The profound significance of this early personage is, however, surely clear. If science and mysticism are alike based on fundamental natural instincts, appearing spontaneously all over the world; if, moreover, they naturally tend to be embodied in the same individual, in such a way that each impulse would seem to be dependent on the other for its full development; then there can be no ground for accepting any disharmony between them. The course of human evolution involves a division of labour, a specialisation of science and of mysticism along special lines and in separate individuals.[75] But a fundamental antagonism of the two, it becomes evident, is not to be thought of; it is unthinkable, even absurd. If at some period in the course of civilisation we seriously find that our science and our religion are antagonistic, then there must be something wrong either with our science or with our religion. Perhaps not seldom there may be something wrong with both. For if the natural impulses which normally work best together are separated and specialised in different persons, we may expect to find a concomitant state of atrophy and hypertrophy, both alike morbid. The scientific person will become atrophied on the mystical side, the mystical person will become atrophied on the scientific side. Each will become morbidly hypertrophied on his own side. But the assumption that, because there is a lack of harmony between opposing pathological states, there must also be a similar lack of harmony in the normal state, is unreasonable. We must severely put out of count alike the hypertrophied scientific people with atrophied religious instincts, and the hypertrophied religious people with atrophied scientific instincts. Neither group can help us here; they only introduce confusion. We have