that will wrest power from the hands of these
extra-natural agents, "Nature's haughty lords," rule all, and their
dynasty is the hardest of all to overthrow.

In spite, however, of all opposition the mechanical theory of things
develops, and in developing establishes a clear division between the two
conceptions of nature. But the line of demarcation is not that stated by
Spencer. Religion no more asserts the existence of an "Unknown Verity,"
than it asserts a fourth dimension of space. Nor is science concerned
with denying the existence of something of which we know nothing, and
can never know anything. The essential feature of religion is that it
offers a vitalistic explanation of the world as against the mechanical
explanation offered by science. And in this religion stands for the
earlier as against the later expression of human knowledge. It is the
eternal champion of savage thought against civilised intelligence. Its
whole significance lies in the persistence of animistic modes of
thinking under civilised conditions.

This conclusion, be it observed, is one that is quite borne out by
Spencer's own explanation of the nature of religion. Nor do we know of a
more remarkable instance of a front rank thinker propounding in one
part of his work a theory bearing no relation whatever to the remaining
portion, and in addition disproving his own theory at every point.

Spencer's reconciliation of science and religion, which in one form or
another is continually in evidence, is only one degree less remarkable
than the fact of its being accepted by so many religionists as
satisfactory. Following the line of his untenable theory that religion
and science pursue parallel lines, he points out that "the agent which
has effected the purification (of religion) has been science." That is,
the growth of the mechanical theory has driven back the vitalistic one.
This is purification only in the sense that a defaulting cashier
purifies the firm he robs. "As fact or experience proves that certain
familiar changes always happen in the same sequence, there begins to
fade from the mind the conception of a special personality to whose
variable will they were before ascribed." This process of annexation is,
says Spencer, science teaching religion its true function. As a matter
of fact, science has given religion no instruction, it has merely issued
prohibitions. It has warned religion that there are certain things it
must not meddle with, c