As a piece of humour this is superb. So also is the following: "Science has been obliged to abandon the attempt to include within the boundaries of knowledge that which cannot be known, and so has yielded up to religion that which of right belonged to it." Capital! Science gives up to religion that which cannot be known, and as it does not know what it is, that cannot be known, it surrenders to religion absolute vacuity as the proper sphere for its operations. And even this is accompanied with the proviso that if it happens to have made a mistake, the ceded territory will be at once reclaimed. Science would certainly be vindictive if after having murdered religion it declined to live peaceably with its corpse. The distinction between science and religion is, in truth, neither fundamental nor original. It is one that arises gradually in the history of mental development. And, therefore, when a man such as Professor Arthur Thomson describes religion as being concerned with the recognition of the existence of an independent "spiritual reality," the reply is that religion commences as just an explanation of nature in terms of the then existing knowledge and culture. Religion is just a crude form of science. The separation of the world into a religious and a scientific sphere arises when the religious interpretation of natural happenings gets discredited by advancing knowledge. If one takes such an illustration as that of witchcraft the nature of the process is clear. First we have the interpretation of certain forms of dementia and delusion in terms of religion. Later we have the same facts interpreted in terms of positive knowledge and the religious explanation is rejected. And that, in a sentence is the whole history of religion, once we have cleared away the verbiage with which the subject is surrounded. The truth of what has just been said is often obscured by unintelligible talk of growth in religion. It is claimed that we acquire truer views of deity, and a process of growth is asserted analogous to that which meets us in knowledge in general. Let us see what truth there is in this. In ordinary instances when we speak of growth we imply one of three things. Either there is increase in size, or there is an enlargement of function, or there is an increase in knowledge. So long as we keep to these plain meanings of "growth" there can be no confusion. But none of these meanings fit the case of religion. Certainly there has been no increase in the size of religion--it does not, that is, cover a larger area. On the contrary it is continually being warned off more and more territory. It becomes more and more a negligible quantity. One need not go back to primitive times to prove this, any country will supply instances. The displacement of religious by other considerations is observable on all sides.