Between Theism and Atheism the logical mind may halt, but it cannot rest for long, and in the end the logic of fact works its way. Compromise, while it may delay the end without preventing its inevitability, is quite out of place in matters of the intellect. In the world of practice compromise is often unavoidable, but in that of ideas the sole concern should be for truth. When Whately said that the man who commenced by loving Christianity more than truth would continue by loving his own sect more than any other, and end by loving himself more than all, he placed his finger on the great moral danger of compromise where opinion is concerned. It begins, ostensibly, by considering the respect due to an opponent's case, it continues by sacrificing the respect that is due one's own, and it ends by giving a new sense of value to the very opinion it aims at destroying. "No quarter" is the only sound rule in intellectual warfare, where to take prisoners is only one degree less dishonouring than to be taken captive oneself. And the value of an opinion is never wholly in the opinion itself. No small part of its worth is derived from the way in which it is held, and the importance which is placed upon it. When Professor Tylor said that the deepest of all divisions in the history of human thought was that which divided Animism from Materialism, he was saying what I have been endeavouring to say, in another manner, in the foregoing pages. Atheism and supernaturalism are fundamental divisions in human thought, and divisions that connote an irreconcilable antagonism. The terms not only mark a division, they are the badges of a movement, the indication of a pilgrimage. Dr. Tylor's own work and the work of his fellow labourers tell the story in detail, and although no one is in a position to write "finis" to it, there is no doubt as to what its end will be. And the manner of the pilgrimage is quite plain. The starting point is the creation by the befogged ignorance of primitive man of that welter of ghosts and gods which make so much of early existence a veritable nightmare. The journey commences in a world in which the "supernatural" is omnipresent, in which man's chief endeavours is given to win the good will or avert the anger of the ghosts and gods to whom he has himself given being. And the end, the last stage of the pilgrimage, is a world in which mechanical operations take the place of disembodied intelligences, or of supernatural powers. From a world in which the gods are everything and do everything to a world in which the gods are nothing and do nothing. The story of that transition is the record of one of the greatest revolutions that has happened in the history of mankind. Its real greatness and far-reaching significance is not always adequately recognised, even by those who welcome it gladly. Indeed, the narrower interests that suffer from this revolution are more keenly alive to its importance than are those who benefit from its consummation.