We have already referred to the use made by religionists of Spencer's "Unknowable." This theory was not without its forerunners, and in England was already in the field in the teachings of Hamilton and Mansel. Spencer gave it a still greater vogue. As he presented it, it came before the world with all the prestige attaching to its association with one of the most comprehensive of modern thinkers, and one of the most influential in the schools of evolutionary philosophy. It was also connected with a world theory that claimed to be strictly scientific in its character. It became not only a fashion in certain circles, it founded a school, and gained numerous followers in the religious world. Its author propounded it as a basis on which to reconcile religion and science, and many were ready to accept it as such. Printed in all the glory of capital letters, appearing sometimes as "The Ultimate Reality," sometimes as the "Unconditioned," sometimes as an "Infinite and Eternal Energy," it was equally impressive under all its forms. It provided just that solemn kind of formula that the religious mind is accustomed to hear, and if it was as meaningless as the Athanasian Creed, is was, for that reason, quite as satisfying. It gave all the comfort of a religious confession of faith, and it has been the parent of a whole host of more recent apologies for God. In itself the "Unknowable" was harmless enough. Its philosophic value is not great, its scientific utility is nil. To say that everything proceeds from an "Ultimate Reality" is not very helpful, and to follow on with the declaration that we know nothing about it, and that it would be of no use to us if we did, does not sound very encouraging. It reminds one of the description of the horse that had only two faults--one that it was hard to catch, and the other that it was no good when it was caught. We repeat with all solemnity the formula that all things proceed from an infinite and eternal energy, and that this is the Ultimate Reality, and then find that in relation to any and every question we are precisely where we were. Its acceptance in certain religious circles, and its use later, may be taken as evidence of the fact that what the pious mind longs for is not sense but satisfaction.