In the beginning I have given a few of the numerous meanings that have been applied to the word. It will be seen how vague they are. And at the end I have a definition of my own to give which differs from all. But as I have frequently to use the word from the beginning of the book, I will try to define how I use it. By "religion," then, generally I mean a scheme of the world with some theory of how man got into it and the influences, mostly supernatural, which affect him here. It usually, though not always, includes some code of morality for use here and some account of what happens after death. This is, I think, more or less the accepted meaning. And there are the words Spirit and Soul. I note that in considering origins of religion the great first difficulty has been how the savage evolved the idea of "God" or "Spirit" as opposed to man. Various theories have been proposed, such as that it evolved from reasoning on dreams. To me the question is whether such an idea exists at all. It may be possible that men trained in abstract thought without reference to fact, the successors of many generations of men equally so trained, do consider themselves to have such a conception. I have met men who declared they had a clear idea of the fourth dimension in Mathematics and of unending space. There may be people who can realise a Spirit which has other qualities than man. In some creeds the idea is assumed as existing. But personally I have never found it among those who make religion as distinguished from those who theorise upon it. The gods of the simpler religious people I have met, whether East or West, have been frankly only enlarged men, with the appetites and appearances and the powers of men. They differ from men only in degree, never in kind. They require food and offerings, they have passions, sometimes they have wives. The early gods are but men. If they are invisible, so can man be; if they are powerful, so are kings. It is only a question of degree, never of kind. I do not find that the God that the Boers appeal to so passionately has any different qualities in their thoughts from a marvellous man. Truly they will say, "No, God is a Spirit." Then if you reply, "So be it; tell me how a Spirit differs from a man, what qualities a Spirit has that are inconceivable in man," they cannot go on; and the qualities they appeal to in their God are always very human qualities--partiality, forgiveness, help, and the like. Many men will say they believe things which they do not understand. I enter into the subject so fully later I do not want to write more now. I only wish to define that the word God, as I use it, in no wise means more than "the Personality who causes things."