When you find confusion of argument in a book, want of clearness of expression, when you see men arguing and misunderstanding each other, there is nearly always one reason. Either they are using words in different senses or they have no clear idea themselves of what they mean by their words. Ask ten men what they mean when they say, Art, beauty, civilisation, right, wrong, or any other abstract term, and see if _one_ can give a satisfactory explanation. This is an error I am trying to avoid. CHAPTER I. OF WHAT USE IS RELIGION? Of what use is religion? All nations, almost all men, have a religion. From the savage in the woods who has his traditions of how the world began, who has his ghosts and his devils to fear or to worship, to the Christian and the Buddhist with their religion full of beautiful conceptions and ideas--all people have a religion. And the religion of men is determined for them by their birth. They are born into it, as they are into their complexions, their habits, their language. The Continental and Irish Celt is a Roman Catholic, the Teuton is a follower of Luther, the Slav a member of the Greek Church. The Anglo-Saxon, who is a compromise of races, has a creed which is a compromise also, and the Celt of England has his peculiar form of dissent, more akin perhaps in some ways to Romanism than to Lutheranism. A Jew is and has been a Jew, a Hindu is a Hindu, Arabs and Turks are Mahommedans. It is so with all races of men. A man's religion to-day is that into which he is born, and those of the higher and older races who change are few, so very few they but serve strongly to emphasize the rule. There have been, it is true, periods when this has not been so. There have been times of change, of conversions, of rapid religious evolution when the greater faiths have gathered their harvests of men, when beliefs have spread as a flood threatening to engulf a world. No one has ever done so. Each has found its own boundary and stayed there. Their spring tide once passed they have ceased to spread. They have become, indeed, many of them, but tideless oceans, dead seas of habit ceasing even to beat upon their shores. Many of them no longer even try to proselytise, having found their inability to stretch beyond their boundaries; others still labour, but their gains are few--how few only those who have watched can know. Some savages are drawn away here or there, but that is all. The greater faiths and forms of faith, Catholicism, Lutheranism, the Greek Church, Mahommedanism, Buddhism, Hinduism, and many others, remain as they were. Their believers are neither converted nor convert. Men born into them remain as they were born. They do not change, they are satisfied with what they have. They are more than satisfied; they are often, almost always, passionately attached to their faith.