[1] Both the words "supernatural" and "God" are here used somewhat loosely. In fact the conception of the supernatural arises gradually, and as a consequence of developing knowledge which, so to speak, splits the universe into two. So also with the belief in God. There is clearly an earlier form in which there exists a kind of mental plasma from which the more definite conception of God is subsequently formed. On this topic the reader may consult "The Threshold of Religion," by R. R. Marett, 1914. [2] For the importance of this in the history of religion see Fustel de Coulanges' "The Ancient City." [3] The perpetuation of this earlier stage of religion in China and Japan appears to make the transition to Free-thought easier than in countries where religion has under-gone a more advanced evolution. In both the countries named, the better minds find it quite easy to treat their religion as merely the respect paid to ancestors, and thus divest it of the supernatural element. In Christian countries there is also the attempt to restate beliefs in terms of current morality and sociology, but the transition is more difficult. CHAPTER III. HAVE WE A RELIGIOUS SENSE? In all discussions of theism there is one point that is usually overlooked. This is that theism is in the nature of a hypothesis. And, like every hypothesis, its value is proportionate to the extent to which it offers a satisfactory explanation of the facts with which it professes to deal. If it can offer no explanation its value is nil. If its explanation is only partial, its value will be determined by the degree to which it can claim superiority over any other hypothesis that is before us. But every hypothesis implies two things. There is a group of things to be explained, and there is the hypothesis itself that is offered in explanation. In the harmony of the two, and in the possibility of verification, lies the only proof of truth that can be offered.