An example of the misleading way in which words are used is supplied by Sir Oliver Lodge, who for a man of science shows an amazing capacity for making use of unscientific language. In his "Man and the Universe," discussing the attributes of deity, he says, "Let no worthy attribute be denied to the deity. In anthropomorphism there are many errors, but there is one truth. Whatever worthy attributes belong to man, be it personality or any other, its existence in the universe is thereby admitted; it belongs to the all." Putting on one side the fallacy involved in speaking of attributes as though they were good or bad in themselves, one wonders why Sir Oliver limits this inference to the "worthy" attributes? Unworthy attributes are as real as worthy ones. If honesty exists so does dishonesty. Kindness is as real as cruelty. And if we must credit the deity with possessing all the good attributes, to whom must we credit the bad ones? A little later Sir Oliver does admit that we must credit the deity with the bad attributes also, but adds that they are dying out. But as they are _part_ of the deity, their decay must mean that the deity is also undergoing a process of change, of education, and is as much subject to the law of growth as we are. Surely that is not what people mean when they speak about God. A god who is only a part of the cosmic process ceases to be a god in any reasonable sense of the term. Professor Mellone, in his "God and the World," says that the word God "becomes a name for the infinite system of law regarded as a whole" (p. 122). If that were really all that was meant by the word the matter would not be worth discussing. "God" as a symbol of a generalisation is a mere name, and as such is as good as any other name. But, again, it is plain that people mean more than that when they speak about God. If God is a name for universal law, let any really religious man try the plan of substituting in his prayers and in his thoughts the phrase "Universal Law" for "God," and then see how long he will retain his religion. As Mr. Balfour points out ("Theism and Humanism," p. 20), the god of religion and the god of philosophy represent two distinct beings, and it is hard to see how the two can be fused into one. The plain truth is that it is impossible to now make the existence of the god of religion reasonable, and the plan adopted is that of arguing for the existence of something about which there is often no dispute, and then introducing as the product of the argument something that has never been argued for at all. It is the philosophic analogue of the hat and omelette trick. In this connection some well considered words of Sir James Frazer are well worth noting. He says:--