most warmly those fruits of piety in others which taste most good and prove most nourishing to him.
I am well aware of how anarchic much of what I say may sound. Expressing myself thus abstractly and briefly, I may seem to despair of the very notion of truth. But I beseech you to reserve your judgment until we see it applied to the details which lie before us. I do indeed disbelieve that we or any other mortal men can attain on a given day to absolutely incorrigible and unimprovable truth about such matters of fact as those with which religions deal. But I reject this dogmatic ideal not out of a perverse delight in intellectual instability. I am no lover of disorder and doubt as such. Rather do I fear to lose truth by this pretension to possess it already wholly. That we can gain more and more of it by moving always in the right direction, I believe as much as any one, and I hope to bring you all to my way of thinking before the termination of these lectures. Till then, do not, I pray you, harden your minds irrevocably against the empiricism which I profess.
I will waste no more words, then, in abstract justification of my method, but seek immediately to use it upon the facts.
In critically judging of the value of religious phenomena, it is very important to insist on the distinction between religion as an individual personal function, and religion as an institutional, corporate, or tribal product. I drew this distinction, you may remember, in my second lecture. The word 'religion,' as ordinarily used, is equivocal. A survey of history shows us that, as a rule, religious geniuses attract disciples, and produce groups of sympathizers. When these groups get strong enough to 'organize' themselves, they become ecclesiastical institu-
