of improvement.  The progress has been all in the direction of bringing out what we call the higher spiritual attributes.  The feeling was now more strongly impressed upon me than ever, that all these things tended to set the whole doctrine of evolution into harmony with religion; that if the past through which man had originated was such as has been described, then religion was a fit and worthy occupation for man, and some of the assumptions which underlie every system of religion must be true.  For example, with regard to the assumption that what we see of the present life is not the whole thing; that there is a spiritual side of the question beside the material side; that, in short, there is for man a life eternal.  When I wrote the “Destiny of Man,” all that I ventured to say was, that it did not seem quite compatible with ordinary common sense to suppose that so much pains would have been taken to produce a merely ephemeral result.  But since then another argument has occurred to me:  that just at the time when the human race was beginning to come upon the scene, when the germs of morality were coming in with the family, when society was taking its first start, there came into the human mind—­how one can hardly say, but there did come—­the beginnings of a groping after something that lies outside and beyond the world of sense.  That groping after a spiritual world has been going on here for much more than a hundred thousand years, and it has played an enormous part in the history of mankind, in the whole development of human society.  Nobody can imagine what mankind would have been without it up to the present time.  Either all religion has been a reaching out for a phantom that does not exist, or a reaching out after something that does exist, but of which man, with his limited intelligence, has only been able to gain a crude idea.  And the latter seems a far more probable conclusion, because, if it is not so, it constitutes a unique exception to all the operations of evolution we know about.  As a general thing in the whole history of evolution, when you see any internal adjustment reaching out toward something, it is in order to adapt itself to something that really exists; and if the religious cravings of man constitute an exception, they are the one thing in the whole process of evolution that is exceptional and different from all the rest.  And this is surely an argument of stupendous and resistless weight.

I take this autobiographical way of referring to these things, in the order in which they came before my mind, for the sake of illustration.  The net result of the whole is to put evolution in harmony with religious thought,—­not necessarily in harmony with particular religious dogmas or theories, but in harmony with the great religious drift, so that the antagonism which used to appear to exist between religion and science is likely to disappear.  So I think it will before a great while.  If you take the case of some evolutionist like Professor