,transcriber's ,note  ,a number of      
typographical errors have been          
maintained in this version of this book4
 ,they have been marked with a ,,tn-1   
which refers to a description in the    
complete list found at the end of the   
text4  ,the following less common       
character is used4 ,if it doesn't       
display properly1 please try changing   
your font4      square root sign        
,,by ,,the ,,same ,,author4    ,,the    
,,myths ,,of ,,the ,,new ,,world3 ,a    
,treatise on the ,symbolism and         
,mythology     of the ,red ,race of     
,america4 ,second edition1 revised4     
,large #abmo1     #b4ej4    ,,the       
,,religious ,,sentiment3 ,its ,source   
and ,aim4 ,a ,contribution to the       
,science and ,philosophy of ,religion4  
,large #abmo1 #b4ej4       ,,the        
,,religious ,,sentiment    ,,its        
,,source ,,and ,,aim    ,a              
,,contribution ,,to ,,the ,,science     
,,and   ,,philosophy ,,of ,,religion4   
,,by    ,,daniel ,g4 ,,brinton1 ,a4,m41 

,m4,d4    ,member of the ,american      
,philosophical ,society1 the ,american  
,philological   ,society1 etc42 author  
of 8,the ,myths of the ,new ,world10    
etc4    ,colophon    ,,new ,,york       
,,henry ,,holt ,,and ,,company   #ahgf4 
,,copyright1   ,,by ,,henry ,,holt      
#ahgf4    ,,john ,f4 ,,trow  ,,son1     
,,printers1   #bje-bac ,,east #ab,,th   
,,st41 ,,new ,,york4     ,,preface      
,mythology1 since it began to receive a 
scientific handling at all1 has been    
treated as a subordinate branch of      
history or of ethnology4 ,the 8science  
of religion10 as we know it in the works
 of ,burnouf1 ,mller1 and others1 is a  
comparison of systems of worship in     
their historic development4 ,the deeper 
inquiry as to what in the mind of man   
gave birth to religion in any of its    
forms1 what spirit breathed and is ever 
breathing life into these dry bones1    
this1 the final and highest question of 
all1 has had but passing or prejudiced  
attention4 ,to its investigation this   

book is devoted4  ,the analysis of the  
religious sentiment ,i offer is an      
inductive one1 whose outlines were      
furnished by a preliminary study of the 
religions of the native race of         
,america1 a field selected as most      
favorable by reason of the simplicity of
 many of its cults1 and the absence of  
theories respecting them4 ,this study   
was embodied in 8,the ,myths of the ,new
 ,world2 a ,treatise on the ,symbolism  
and ,mythology of the ,red ,race of     
,america0 7second edition1 ,n4 ,y4      
#ahgf74  ,the results thus obtained ,i  
have in the present work expanded by    
including in the survey the historic    
religions of the ,old ,world1 and       
submitted the whole for solution to the 
,laws of ,mind1 regarded as             
physiological elements of growth1 and to
 the ,laws of ,thought1 these1 as formal
 only1 being held as nowise a           
development of those4 ,this latter      
position1 which is not conceded by the  
reigning school of psychology1 ,i have  

taken pains to explain and defend as far
 as consistent with the plan of this    
treatise2 but ,i am well aware that to  
say all that can be said in proof of it1
 would take much more space than here   
allowed4  ,the main questions ,i have   
had before me in writing this volume    
have an interest beyond those which mere
 science propounds4 ,what led men to    
imagine gods at all8 ,what still prompts
 enlightened nations to worship8 ,is    
prayer of any avail1 or of none8 ,is    
faith the last ground of adoration1 or  
is reason8 ,is religion a transient     
phase of development1 or is it the chief
 end of man8 ,what is its warrant of    
continuance8 ,if it overlive this day of
 crumbling theologies1 whence will come 
its reprieve8  ,to such inquiries as    
these1 answers satisfactory to thinking 
men of this time can1 ,i believe1 be    
given only by an inductive study of     
religions1 supported by a sound         
psychology1 and conducted in a spirit   
which acknowledges as possibly rightful1

 the reverence which every system       
claims4 ,those ,i propose1 inadequate   
though they may be1 can at any rate     
pretend to be the result of honest      
labor4  ,,philadelphia1 ,january1 #ahgf4
     ,,contents4                        
,,page4   ,,chapter ,i4    ,,the        
,,bearing ,,of ,,the ,,laws ,,of ,,mind 
,,on ,,religion                #c       
,,chapter ,,ii4    ,,the ,,emotional    
,,elements ,,of ,,the ,,religious       
,,sentiment         #dg    ,,chapter    
,,iii4    ,,the ,,rational ,,postulates 
,,of ,,the ,,religious ,,sentiment      
#hg    ,,chapter ,,iv4    ,,the ,,prayer
 ,,and ,,its ,,answer                   
#aag    ,,chapter ,v4    ,,the ,,myth   
,,and ,,the ,,mythical ,,cycles         
#aee    ,,chapter ,,vi4    ,,the ,,cult1
 ,,its ,,symbols ,,and ,,rites          
#aii    ,,chapter ,,vii4    ,,the       
,,momenta ,,of ,,religious ,,thought    
#bca     ,,the ,,bearing ,,of ,,the     
,,laws ,,of ,,mind ,,on ,,religion      
,,summary4       ,the distinction       

between the ,science and the ,philosophy
 of religion4      ,it is assumed 7#a7  
that religions are products of thought1 
7#b7 that      they have a unity of kind
 and purpose4 ,they can be studied by   
the      methods of natural science     
applied to ,mind4       ,mind is        
co-extensive with organism4 ,sensation  
and ,emotion are      prominent marks of
 it4 ,these are either pleasurable or   
painful2 the      latter diminish vital 
motions1 the former increase them4 ,this
      is a product of natural selection4
 ,a mis-reading of these facts is       
the fallacy of ,buddhism and other      
pessimistic systems4 ,pleasure          
comes from continuous action4 ,this is  
illustrated by the esthetic             
emotions1 volition and consciousness4   
,the climax of mind is ,intellect4      
,physical changes accompany thought     
but cannot measure it4 ,relations of    
thought and feeling4 ,truth is      its 
only measure4 ,truth1 like pleasure1 is 
desired for its      preservative       

powers4 ,it is reached through the laws 
of thought4       ,these laws are3 7#a7 
the natural order of the association of 
ideas1      7#b7 the methods of applied 
logic1 7#c7 the forms of correct        
reasoning4 ,the last allow of           
mathematical expression4 ,they are      
three in number1 called those of        
,determination1 ,limitation and         
,excluded ,middle4       ,the last is   
the key-stone of religious philosophy4  
,its diverse      interpretations4 ,its 
mathematical expres ion,,tn-#a shows    
that it      does not relate to         
contradictories4 ,but certain concrete  
analytic      propositions1 relating to 
contraries1 do have this form4 ,the     
contrary as distinguished from the      
privative4 ,the ,conditioned and        
,unconditioned1 the ,knowable and       
,unknowable are not true                
contradictions4 ,the synthesis of       
contraries is theoretic only4           
,errors as to the limits of possible    
explanation corrected by these          

distinctions4 ,the formal law is the    
last and complete explanation4      ,the
 relations of thought1 belief and being4
     ,,the ,,religious ,,sentiment4     
,,chapter ,i4  ,,the ,,bearing ,,of     
,,the ,,laws ,,of ,,mind ,,on           
,,religion4   ,the ,science of ,religion
 is one of the branches of general      
historical science4 ,it embraces1 as the
 domain of its investigation1 all       
recorded facts relating to the displays 
of the ,religious ,sentiment4 ,its      
limits are defined by those facts1 and  
the legitimate inferences from them4    
,its aim is to ascertain the            
constitutive laws of the origin and     
spread of religions1 and to depict the  
influence they have exerted on the      
general life of mankind4  ,the question 
whether a given religion is true or     
false cannot present itself in this form
 as a proper subject of scientific      
inquiry4 ,the most that can be asked is1
 whether some one system is best suited 
to a specified condition of the         

individual or the community4  ,the      
higher inquiry is the object of the     
,philosophy of ,religion4 ,this branch  
of study aims to pass beyond recorded   
facts and local adjustments in order to 
weigh the theoretical claims of         
religions1 and measure their greater or 
less conformity with abstract truth4    
,the formal or regulative laws of       
religious thought occupy it4  ,theology1
 dogmatic or polemic1 is an explanatory 
defence of some particular faith4       
,together with mythology and symbolism1 
it furnishes the material from which the
 ,science and ,philosophy of ,religion  
seek to educe the laws and frame the    
generalizations which will explain the  
source and aim of religion in general4  
,the common source of all devotional    
displays is the ,religious ,sentiment1 a
 complex feeling1 a thorough            
understanding of which is an essential  
preliminary to the study of religious   
systems4  ,such a study proceeds on the 
assumption that all religions are       

products of thought1 commenced and      
continued in accordance with the laws of
 the human mind1 and1 therefore1        
comprehensible to the extent to which   
these laws are known4 ,no one disputes  
this1 except in reference to his own    
religion4 ,this1 he is apt to assert1   
had something 8supernatural0 about its  
origin4 ,if this word be correctly used1
 it may stand without cavil4 ,the       
8natural0 is that of which we know in   
whole or in part the laws2 the          
8supernatural0 means that of which we do
 not at present know in any degree the  
laws4 ,the domain of the supernatural   
diminishes in the ratio of the increase 
of knowledge2 and the inference that it 
also is absolutely under the control of 
law1 is not only allowable but          
obligatory4  ,a second assumption must  
be that there is a unity of kind and    
purpose in all religions4 ,without this1
 no common law can exist for them4 ,such
 a law must hold good in all ages1 in   
every condition of society1 and in each 

instance4 ,hence those who explain      
religious systems as forms of           
government1 or as systems of ethics1 or 
as misconceived history1 or as theories 
of natural philosophy1 must be prepared 
to make their view good when it is      
universally applied1 or else renounce   
the possibility of a ,science of        
,religion2 while those who would except 
their own system from what they grant is
 the law of all others1 violate the     
principles of investigation and thereby 
the canons of truth4  ,the methods of   
science are everywhere alike4 ,has the  
naturalist to explain an organism1 he   
begins with its elements or proximate   
principles as obtained by analysis2 he  
thence passes to the tissues and fluids 
which compose its members2 these he     
considers first in a state of repose1   
their structure and their connections2  
then he examines their functions1 the   
laws of their growth and action2 and    
finally he has recourse to the doctrine 
of relations1 la thorie des milieux1 to 

define the conditions of its existence4 
,were such a method applied to a        
religion1 it would lead us first to     
study its psychological elements1 then  
the various expressions in word and act 
to which these give occasion1 next the  
record of its growth and decay1 and     
finally from these to gather the        
circumstantials of human life and       
culture which led to its historic       
existence4  ,some have urged that such a
 method should not be summoned to       
questions in mental philosophy4 ,to do  
so1 say they1 is to confound things     
distinct1 requiring distinct plans of   
study4 ,such a criticism might have had 
weight in the days when the mind was    
supposed to inhabit the body as a tenant
 a house1 and have no relation to it    
other than that of a casual occupant4   
,but that opinion is antiquated4 ,more  
than three-fourths of a century ago the 
far-seeing thinker1 ,wilhelm von        
,humboldt1 laid down the maxim that the 
phenomena of mind and matter obey laws  

identical in kind2#f-a and a recent     
historian of science sums up the result 
of the latest research in these words3  
8,the old dualism of mind and body1     
which for centuries struggled in vain   
for reconciliation1 finds it now1 not   
indeed in the unity of substance1 but in
 the unity of laws40#f-b  ,it is1       
therefore1 as a question in mental      
philosophy to be treated by the methods 
of natural science1 that ,i shall       
approach the discussion of the religious
 sentiment4 ,as it is a part1 or at     
least a manifestation of mind1 ,i must  
preface its more particular             
consideration with some words on the    
mind in general1 words which ,i shall   
make as few and as clear as possible4   
,at the beginning of this century1 the  
naturalist ,oken hazarded the assertion3
 8,the human mind is a memberment of    
infusorial sensation10#g-a a phrase     
which has been the guiding principle of 
scientific psychology ever since4 ,that 
in the course of this memberment or     

growth wholly new faculties are         
acquired1 is conceded4 ,as the union of 
two inorganic substances may yield a    
third different in every respect from   
either2 or1 as in the transition of     
inorganic to organic matter1 the power  
of reproduction is attained2 so1        
positively new powers may attend the    
development of mind4 ,from sensations it
 progresses to emotions1 from emotions  
to reason4 ,the one is the psychical    
climax of the other4 8,we have still to 
do with the one mind1whose,,tn-#b action
 developes itself with perception1      
through discrimination1 till it arrives 
at notions1 wherein its most general    
scheme1 #8truth and error1' serves as   
the principle40#h-a  ,extravagant as    
,oken's expression seemed to many when  
it was published1 it now falls short of 
the legitimate demands of science1 and  
,i may add1 of religion4 ,mind is       
co-extensive with organism2 in the      
language of logic1 one 8connotes0 the   
other2 this statement1 and nothing short

 of it1 satisfies the conditions of the 
problem4 ,wherever we see ,form         
preserved amid the change of substance1 
there is mind2 it alone can work that   
miracle2 only it gives ,life4 ,matter   
suffers no increase2 therefore the new  
is but a redistribution of the old2 it  
is new in form only2 and the maintenance
 of form under changes of substance is  
the one distinguishing mark of organism4
 ,to it is added the yet more wonderful 
power of transmitting form by           
reproduction4 ,wherever these are1 are  
also the rudiments of mind4 ,the        
distinction between the animal and the  
vegetable worlds1 between the reasoning 
and unreasoning animals1 is one of      
degree only4 ,whether1 in a somewhat    
different sense1 we should not go yet   
further1 and say that mind is           
co-extensive with motion1 and hence with
 phenomena1 is a speculative inquiry    
which may have to be answered in the    
affirmative1 but it does not concern us 
here4  ,the first and most general mark 

of ,mind is sensation or common feeling4
 ,in technical language a sensation is  
defined to be the result of an          
impression on an organism1 producing    
some molecular change in its nerve or   
life centres4 ,it is the consequence of 
a contact with another existence4       
,measured by its effects upon the       
individual the common law of sensation  
is3 ,every impression1 however slight1  
either adds to or takes from the sum of 
the life-force of the system2 in the    
former case it produces a pleasurable1  
in the latter a painful sensation4 ,the 
exceptions to this rule1 though many1   
are such in appearance only4#i-a  ,in   
the human race the impression can often 
be made quite as forcibly by a thought  
as by an act4 8,i am confident10 says   
,john ,hunter1 the anatomist1 8that ,i  
can fix my attention to any part1 until 
,i have a sensation in that part40 ,this
 is what is called the influence of the 
mind upon the body4 ,its extent is much 
greater than used to be imagined1 and it

 has been a fertile source of religious 
delusions4 ,such sensations are called  
subjective2 those produced by external  
force1 objective4  ,the immediate       
consequent of a sensation is reflex     
action1 the object of which is either to
 avoid pain or increase pleasure1 in    
other words1 either to preserve or      
augment the individual life4  ,the      
molecular changes incident to a         
sensation leave permanent traces1 which 
are the physical bases of memory4 ,one  
or several such remembered sensations1  
evoked by a present sensation1 combine  
with it to form an ,emotion4            
,characteristic of their origin is it   
that the emotions fall naturally into a 
dual classification1 in which the one   
involves pleasurable or elevating1 the  
other painful or depressing conditions4 
,thus we have the pairs joy and grief1  
hope and fear1 love and hate1 etc4  ,the
 question of pleasure and pain is thus  
seen to be the primary one of mental    
science4 ,we must look to it to explain 

the meaning of sensation as a common    
quality of organism4 ,what is the       
significance of pleasure and pain8  ,the
 question involves that of ,life4 ,not  
to stray into foreign topics1 it may    
broadly be said that as all change      
resolves itself into motion1 and1 as    
,helmholtz remarks1 all science merges  
itself into mechanics1 we should        
commence by asking what vital motions   
these sensations stand for or correspond
 to4  ,every organism1 and each of its  
parts1 is the resultant of innumerable  
motions1 a composition of forces4 ,as   
such1 each obeys the first law of       
motion1 to wit1 indefinite continuance  
of action until interfered with4 ,this  
is a modification of ,newton's 8law of  
continuance10 which1 with the other     
primary laws of motion1 must be taken as
 the foundation of biology as well as of
 astronomy4#aa-a  ,the diminution or    
dispersion of organic motion is         
expressed in physiological terms as     
waste2 we are admonished of waste by    

pain2 and thus admonished we supply the 
waste or avoid the injury as far as we  
can4 ,but this connection of pain with  
waste is not a necessary one1 nor is it 
the work of a ,providentia particularis1
 as the schoolmen said4 ,it is a simple 
result of natural selection4 ,many      
organisms have been born1 no doubt1 in  
which waste did not cause pain2 caused1 
perhaps1 pleasure4 ,consequently1 they  
indulged their preferences and soon     
perished4 ,only those lived to propagate
 their kind in whom a different         
sensation was associated with waste1 and
 they transmitted this sensitiveness    
increased by ancestral impression to    
their offspring4 ,the curses of the     
human race to-day are alcohol1 opium and
 tobacco1 and they are so because they  
cause waste1 but do not immediately     
produce painful but rather pleasurable  
feelings4  ,pain1 as the sensation of   
waste1 is the precursor of death1 of the
 part or system4 ,by parity of          
evolution1 pleasure came to be the      

sensation of continuance1 of            
uninterrupted action1 of increasing     
vigor and life4 ,every action1 however1 
is accompanied by waste1 and hence every
 pleasure developes pain4 ,but it is all
 important to note that the latter is   
the mental correlative not of the action
 but of its cessation1 not of the life  
of the part but of its ceasing to live4 
,pain1 it is true1 in certain limits    
excites to action2 but it is by         
awakening the self-preservative         
tendencies1 which are the real actors4  
,this physiological distinction1 capable
 of illustration from sensitive         
vegetable as well as the lowest animal  
organisms1 has had an intimate          
connection with religious theories4 ,the
 problems of suffering and death are    
precisely the ones which all religions  
set forth to solve in theory and in     
practice4 ,their creeds and myths are   
based on what they make of pain4 ,the   
theory of ,buddhism1 which now has more 
followers than any other faith1 is      

founded on four axioms1 which are called
 8the four excellent truths40 ,the first
 and fundamental one is3 8,pain is      
inseparable from existence40 ,this is   
the principle of all pessimism1 ancient 
and modern4 ,schopenhauer1 an           
out-and-out pessimist1 lays down the    
allied maxim1 8,all pleasure is         
negative1 that is1 it consists in       
getting rid of a want or pain10#ac-a a  
principle expressed before his time in  
the saying 8the highest pleasure is the 
relief from pain40  ,consistently with  
this1 ,buddhism holds out as the        
ultimate of hope the state of ,nirvana1 
in which existence is not1 where the    
soul is 8blown out0 like the flame of a 
candle4  ,but physiology demolishes the 
corner-stone of this edifice when it    
shows that pain1 so far from being      
inseparable from existence1 has merely  
become1 through transmitted experience1 
nearly inseparable from the progressive 
cessation of existence4 ,while action   
and reaction are equal in inorganic     

nature1 the principle of life modifies  
the operation of this universal law of  
force by bringing in nutrition1 which1  
were it complete1 would antagonize      
reaction4 ,in such a case1 pleasure     
would be continuous1 pain null2 action  
constant1 reaction hypothetical4 ,as1   
however1 nutrition in fact never wholly 
and at once replaces the elements       
altered by vital action1 both physicians
 and metaphysicians have observed that  
pleasure is the fore-runner of pain1 and
 has the latter as its certain          
sequel4#ad-a  ,physiologically and      
practically1 the definition of pleasure 
is1 maximum action with minimum waste4  
,this latter generalization is the      
explanation of the esthetic emotions4   
,the modern theory of art rests not on a
 psychological but a physiological1 and 
this in turn on a physical basis4       
,helmholtz's theory of musical harmony  
depends on the experimental fact that a 
continued impression gives a pleasant1 a
 discontinuous an unpleasant sensation4 

,the mechanics of muscular structure    
prove that what are called graceful     
motions are those which are the         
mechanical resultant of the force of the
 muscle1--those which it can perform at 
least waste4 ,the pleasure we take in   
curves1 especially 8the line of beauty10
 is because our eyes can follow them    
with a minimum action of its muscles of 
attachment4 ,the popular figure called  
the ,grecian figure or the walls of     
,troy1 is pleasant because each straight
 line is shorter1 and at right angles to
 the preceding one1 thus giving the     
greatest possible change of action to   
the muscles of the eye4  ,such a        
mechanical view of physiology presents  
other suggestions4 ,the laws of         
vibratory motion lead to the inference  
that action in accordance with those    
laws gives maximum intensity and minimum
 waste4 ,hence the pleasure the mind    
takes in harmonies of sound1 of color   
and of odors4  ,the correct             
physiological conception of the most    

perfect physical life is that which will
 continue the longest in use1 not that  
which can display the greatest muscular 
force4 ,the ideal is one of extension1  
not of intension4  ,religious art       
indicates the gradual recognition of    
these principles4 ,true to their ideal  
of inaction1 the ,oriental nations      
represent their gods as mighty in       
stature1 with prominent muscles1 but    
sitting or reclining1 often with closed 
eyes or folded hands1 wrapped in robes1 
and lost in meditation4 ,the ,greeks1 on
 the other hand1 portrayed their deities
 of ordinary stature1 naked1 awake and  
erect1 but the limbs smooth and round1  
the muscular lines and the veins hardly 
visible1 so that in every attitude an   
indefinite sense of repose pervades the 
whole figure4 ,movement without effort1 
action without waste1 is the immortality
 these incomparable works set forth4    
,they are meant to teach that the ideal 
life is one1 not of painless ease1 but  
of joyous action4  ,the law of          

continuity to which ,i have alluded is  
not confined to simple motions4 ,it is a
 general mathematical law1 that the     
longer anything lasts the longer it is  
likely to last4 ,if a die turns ace a   
dozen times handrunning1 the chances are
 large that it will turn ace again4 ,the
 ,theory of ,probabilities is founded   
upon this1 and the value of statistics  
is based on an allied principle4 ,every 
condition opposes change through        
inertia4 ,by this law1 as the motion    
caused by a pleasurable sensation       
excites by the physical laws of         
associated motions the reminiscences of 
former pleasures and pains1 a tendency  
to permanence is acquired1 which gives  
the physical basis for ,volition4       
,experience and memory are1 therefore1  
necessary to volition1 and practically  
self restraint is secured by calling    
numerous past sensations to mind1       
deterrent ones1 8the pains which are    
indirect pleasures10 or else pleasurable
 ones4 ,the ,will is an exhibition under

 complex relations of the tendency to   
continuance which is expressed in the   
first law of motion4 ,its normal action 
is the maintenance of the individual    
life1 the prolongation of the           
pleasurable sensations1 the support of  
the forces which combat death4          
,whatever the action1 whether conscious 
or reflex1 its real though often        
indirect and unaccomplished object is   
the preservation or the augmentation of 
the individual life4 ,such is the dictum
 of natural science1 and it coincides   
singularly with the famous maxim of     
,spinoza3 ,unaquaeque res1 quantum in se
 est1 in suo esse perseverare conatur4  
,the consciousness which accompanies    
volitional action is derived from the   
common feeling which an organism has1 as
 the result of all its parts deriving   
their nutrition from the same centre4   
,rising into the sphere of emotions1    
this at first muscular sensation becomes
 8self-feeling40 ,the ,individual is    
another name for the boundaries of      

reflex action4  ,through memory and     
consciousness we reach that function of 
the mind called the intellect or reason1
 the product of which is thought4 ,its  
physical accompaniments are chemical    
action1 and an increase of temperature  
in the brain4 ,but the sum of the       
physical forces thus evolved is not the 
measure of the results of intellectual  
action4 ,these differ from other forms  
of force in being incommensurate with   
extension4 ,they cannot be appraised in 
units of quantity1 but in quality only4 
,the chemico-vital forces by which a    
thought rises into consciousness bear   
not the slightest relation to the value 
of the thought itself4 ,it is here as in
 those ancient myths where an earthly   
maiden brings forth a god4 ,the power of
 the thought is dependent on another    
test than physical force1 to wit1 its   
truth4 ,this is measured by its         
conformity to the laws of right         
reasoning1 laws clearly ascertained1    
which are the common basis of all       

science1 and to which it is the special 
province of the science of logic to give
 formal expression4  ,physical force    
itself1 in whatever form it appears1 is 
only known to us as feeling or as       
thought2 these alone we know to be real2
 all else is at least less real4#ah-a   
,not only is this true of the external  
world1 but also of that assumed         
something1 the reason1 the soul1 the    
ego1 or the intellect4 ,for the sake of 
convenience these words may be used2 but
 it is well to know that this           
introduction of something that thinks1  
back of thought itself1 is a mere figure
 of speech4 ,we say1 8,i think10 as if  
the 8,i0 was something else than the    
thinking4 ,at most1 it is but the       
relation of the thoughts4 ,pushed       
further1 it becomes the limitation of   
thought by sensation1 the higher by the 
lower4 ,the ,cartesian maxim1 cogito    
ergo sum1 has perpetuated this error1   
and the modern philosophy of the ego and
 non-ego has prevented its detection4 ,a

 false reading of self-consciousness led
 to this assumption of 8a thinking      
mind40 ,our personality is but the      
perception of the solidarity of our     
thoughts and feelings2 it is itself a   
thought4  ,these three manifestations of
 mind--sensations1 emotions and         
thoughts--are mutually exclusive in     
their tendencies4 ,the patient forgets  
the fear of the result in the pain of   
the operation2 in intense thought the   
pulse falls1 the senses do not respond1 
emotions and action are absent4 ,we may 
say that ideally the unimpeded exercise 
of the intellect forbids either         
sensation or emotion4  ,contrasting     
sensation and emotion1 on the one side1 
with intellect on the other1 feeling    
with thought1 they are seen to be polar 
or antithetical manifestations of mind4 
,each requires the other for its        
existence1 yet in such wise that the one
 is developed at the expense of the     
other4 ,the one waxes as the other      
wanes4 ,this is seen to advantage when  

their most similar elements are         
compared4 ,thus consciousness in        
sensation is keenest when impressions   
are strongest2 but this consciousness is
 a bar to intellectual                  
self-consciousness1 as was pointed out  
by ,professor ,ferrier in his general   
,law of consciousness4#bj-a ,when       
emotion and sensation are at their      
minimum1 one is most conscious of the   
solidarity of one's thoughts2 and just  
in proportion to the vividness of       
self-consciousness is thought lucid and 
strong4 ,in an ideal intelligence1      
self-consciousness would be infinite1   
sensation infinitesimal4  ,yet there is 
a parallelism between feeling and       
thought1 as well as a contrast4 ,as pain
 and pleasure indicate opposite         
tendencies in the forces which guide    
sensation and emotion1 so do the true   
and the untrue direct thought1 and bear 
the same relation to it4 ,for as pain is
 the warning of death1 so the untrue is 
the detrimental1 the destructive4 ,the  

man who reasons falsely1 will act       
unwisely and run into danger thereby4   
,to know the truth is to be ready for   
the worst4 ,who reasons correctly will  
live the longest4 ,to love pleasure is  
not more in the grain of man than to    
desire truth4 8,i have known many10 says
 ,st4 ,augustine1 8who like to deceive2 
to be deceived1 none40 ,pleasure1 joy1  
truth1 are the respective measures of   
life in sensation1 emotion1 intellect2  
one or the other of these every organism
 seeks with all its might1 its choice   
depending on which of these divisions of
 mind is prominently its own4 ,as the   
last mentioned is the climax1 truth     
presents itself as in some way the      
perfect expression of life4  ,we have   
seen what pleasure is1 but what is      
truth8 ,the question of ,pilate remains1
 not indeed unanswered1 but answered    
vaguely and discrepantly4#ba-a ,we may  
pass it by as one of speculative        
interest merely1 and turn our attention 
to its practical paraphrase1 what is    

true8  ,the rules of evidence as regards
 events are well known1 and also the    
principles of reaching the laws of      
phenomena by inductive methods4 ,many   
say that the mind can go no further than
 this1 that the truth thus reached1 if  
not the highest1 is at least the highest
 for man4 ,it is at best relative1 but  
it is real4 ,the correctness of this    
statement may be tested by analyzing the
 processes by which we acquire          
knowledge4  ,knowledge reaches the mind 
in two forms1 for which there are in    
most languages1 though not in modern    
,english1 two distinct expressions1     
connaitre and savoir1 kennen and wissen4
 ,the former relates to knowledge       
through sensation1 the latter through   
intellection2 the former cannot be      
rendered in words1 the latter can be2   
the former is reached through immediate 
perception1 the latter through logical  
processes4 ,for example3 an odor is     
something we may certainly know and can 
identify1 but we cannot possibly        

describe it in words2 justice on the    
other hand may be clearly defined to our
 mind1 but it is equally impossible to  
translate it into sensation4            
,nevertheless1 it is generally agreed   
that the one of these processes is1 so  
far as it goes1 as conclusive as the    
other1 and that they proceed on         
essentially the same principles4#bb-a   
,religious philosophy has to do only    
with the second form of knowledge1 that 
reached through notions or thoughts4    
,the enchainment or sequence of thoughts
 in the mind is at first an accidental  
one4 ,they arise through the two general
 relations of nearness in time or       
similarity in sensation4 ,their         
succession is prescribed by these       
conditions1 and without conscious effort
 cannot be changed4 ,they are notions   
about phenomena only1 and hence are     
infinitely more likely to be wrong than 
right4 ,of the innumerable associations 
of thought possible1 only one can yield 
the truth4 ,the beneficial effects of   

this one were felt1 and thus by         
experience man slowly came to           
distinguish the true as what is good for
 him1 the untrue as what is injurious4  
,after he had done this for a while1 he 
attempted to find out some plan in      
accordance with which he could so       
arrange his thoughts that they should   
always produce this desirable result4   
,he was thus led to establish the rules 
for right reasoning1 which are now      
familiarly known as ,logic4 ,this       
science was long looked upon as a       
completed one1 and at the commencement  
of this century we find such a thinker  
as ,coleridge expressing an opinion that
 further development in it was not to be
 expected4 ,since then it has1 however1 
taken a fresh start1 and by its growth  
has laid the foundation for a system of 
metaphysics which will be free from the 
vagaries and unrealities which have     
thrown general discredit on the name of 
philosophy4  ,in one direction1 as      
applied logic and the logic of          

induction1 the natural associations of  
ideas have been thoroughly studied1 and 
the methods by which they can be        
controlled and reduced have been taught 
with eminent success4 ,in this branch1  
,bentham1 ,mill1 ,bain1 and others have 
been prominent workers4  ,dealing mainly
 with the subjects and materials of     
reasoning1 with thoughts rather than    
with thinking1 these writers1 with the  
tendency of specialists1 have not       
appreciated the labors of another school
 of logicians1 who have made the        
investigation of the process of thinking
 itself their especial province4 ,this  
is abstract logic1 or pure logic1       
sometimes called1 inasmuch as it deals  
with forms only1 8formal logic10 or     
because it deals with names and not     
things1 8the logic of names40 ,it dates 
its rise as an independent science from 
the discovery of what is known as 8the  
quantification of the predicate10       
claimed by ,sir ,william ,hamilton4 ,of 
writers upon it may be mentioned        

,professor ,de ,morgan1 ,w4 ,stanley    
,jevons1 and especially ,professor      
,george ,boole of ,belfast4 ,the latter1
 one of the subtlest thinkers of this   
age1 and eminent as a mathematician1    
succeeded in making an ultimate analysis
 of the laws of thinking1 and in giving 
them a symbolic notation1 by which not  
only the truth of a simple proposition  
but the relative degree of truth in     
complex propositions may be accurately  
estimated4#bd-a  ,this he did by showing
 that the laws of correct thinking can  
be expressed in algebraic notation1 and1
 thus expressed1 will be subject to all 
the mathematical laws of an algebra     
whose symbols bear the uniform value of 
unity or nought 7#a or #j7--;a          
limitation required by the fact that    
pure logic deals in notions of quality  
only1 not of quantity4  ,this           
mathematical form of logic was foreseen 
by ,kant when he declared that all      
mathematical reasoning derives its      
validity from the logical laws2 but no  

one before ,professor ,boole had        
succeeded in reaching the notation which
 subordinated these two divisions of    
abstract thought to the same formal     
types4 ,his labors have not yet borne   
fruit in proportion to their value1 and 
they are1 ,i believe1 comparatively     
little known4 ,but in the future they   
will be regarded as epochal in the      
science of mind4 ,they make us to see   
the same law governing mind and matter1 
thought and extension4  ,not the least  
important result thus achieved was in   
emphasizing the contrast between the    
natural laws of mental association1 and 
the laws of thinking which are the      
foundation of the syllogism4  ,by       
attending to this distinction we are    
enabled to keep the form and the matter 
of thought well apart--a neglect to do  
which1 or rather a studied attempt to   
ignore which1 is the radical error of   
the logic devised by ,hegel1 as ,i shall
 show more fully a little later4  ,all  
applied logic1 inductive as well as     

deductive1 is based on formal logic1 and
 this in turn on the 8laws of thought10 
or rather of thinking4 ,these are       
strictly regulative or abstract1 and    
differ altogether from the natural laws 
of thought1 such as those of similarity1
 contiguity and harmony1 as well as from
 the rules of applied logic1 such as    
those of agreement and difference4 ,the 
fundamental laws of thinking are three  
in number1 and their bearing on all the 
higher questions of religious philosophy
 is so immediate that their             
consideration becomes of the last moment
 in such a study as this4 ,they are     
called the laws of ,determination1      
,limitation and ,excluded ,middle4  ,the
 first affirms that every object thought
 about must be conceived as itself1 and 
not as some other thing4 8,a is ,a10 or 
8x  x10 is its formal expression4 ,this 
teaches us that whatever we think of1   
must be thought as one or a unity4 ,it  
is important1 however1 to note that this
 does not mean a mathematical unit1 but 

a logical one1 that is1 identity and not
 contrast4 ,so true is this that in     
mathematical logic the only value which 
can satisfy the formula is a concept    
which does not admit of increase1 to    
wit1 a ,universal4  ,from this necessity
 of conceiving a thought under unity has
 arisen the interesting tendency1 so    
frequently observable even in early     
times1 to speak of the universe as one  
whole1 the   of the ,greek philosophers2
 and also the monotheistic leaning of   
all thinkers1 no matter what their      
creed1 who have attained very general   
conceptions4 ,furthermore1 the strong   
liability of confounding this           
speculative or logical unity with the   
concrete notion of individuality1 or    
mathematical unity1 has been1 as ,i     
shall show hereafter1 a fruitful source 
of error in both religious and          
metaphysical theories4 ,pure logic deals
 with quality only1 not with quantity4  
,the second law is that of ,limitation4 
,as the first is sometimes called that  

of ,affirmation1 so this is called that 
of ,negation4 ,it prescribes that a     
thing is not that which it is not4 ,its 
formula is1 8,a is not not-,a40 ,if this
 seems trivial1 it is because it is so  
familiar4  ,these two laws are two      
aspects of the same law4 ,the old maxim 
is1 omnis determinatio est negatio2 a   
quality can rise into cognition only by 
being limited by that which it is not4  
,it is not a comparison of two thoughts1
 however1 nor does it limit the quality 
itself4 ,for the negative is not a      
thought1 and the quality is not in suo  
genere finita1 to use an expression of  
the old logicians2 it is limited not by 
itself but by that which it is not4     
,these are not idle distinctions1 as    
will soon appear4  ,the third law comes 
into play when two thoughts are         
associated and compared4 ,there is      
qualitative identity1 or there is not4  
,a is either ,b or not ,b4 ,an animal is
 either a man or not a man4 ,there is no
 middle class between the two to which  

it can be assigned4 ,superficial truism 
as this appears1 we have now come upon  
the very battle ground of the           
philosophies4 ,this is the famous 8,law 
of the contradictories and excluded     
middle10 on the construction of which   
the whole fabric of religious dogma1 and
 ,i may add of the higher metaphysics1  
must depend4 8,one of the principal     
retarding causes of philosophy10 remarks
 ,professor ,ferrier1 8has been the want
 of a clear and developed doctrine of   
the contradictory40#bh-a ,the want is as
 old as the days of ,heraclitus of      
,ephesus1 and lent to his subtle        
paradoxes that obscurity which has not  
yet been wholly removed4  ,founding his 
arguments on one construction of this   
law1 expressed in the maxim1 8,the      
conceivable lies between two            
contradictory extremes10 ,sir ,william  
,hamilton defended with his wide        
learning those theories of the          
,conditioned and the ,unconditioned1 the
 ,knowable and ,unknowable1 which banish

 religion from the realm of reason and  
knowledge to that of faith1 and cleave  
an impassable chasm between the human   
and the divine intelligence4 ,from this 
unfavorable ground his orthodox         
followers1 ,mansel and ,mozley1 defended
 with ability but poor success their    
,christianity against ,herbert ,spencer 
and his disciples1 who also accepted the
 same theories1 but followed them out to
 their legitimate conclusion--a         
substantially atheistic one4  ,hamilton 
in this was himself but a follower of   
,kant1 who brought this law to support  
his celebrated 8antinomies of the human 
understanding10 warnings set up to all  
metaphysical explorers to keep off of   
holy ground4  ,on another construction  
of it1 one which sought to escape the   
dilemma of the contradictories by       
confining them to matters of the        
understanding1 ,hegel and ,schelling    
believed they had gained the open field4
 ,they taught that in the highest domain
 of thought1 there where it deals with  

questions of pure reason1 the unity and 
limits which must be observed in matters
 of the understanding and which give    
validity to this third law1 do not      
obtain4 ,this view has been closely     
criticized1 and1 ,i think1 with justice4
 ,pretending to deal with matters of    
pure reason1 it constantly though       
surreptitiously proceeds on the methods 
of applied logic2 its conclusions are as
 fallacious logically as they are       
experimentally4 ,the laws of thought are
 formal1 and are as binding in          
transcendental subjects as in those     
which concern phenomena4  ,the real     
bearing of this law can1 it appears to  
me1 best be derived from a study of its 
mathematical expression4 ,this is1      
according to the notation of ,professor 
,boole1 x#bx4 ,as such1 it presents a   
fundamental equation of thought1 and it 
is because it is of the second degree   
that we classify in pairs or opposites4 
,this equation can only be satisfied by 
assigning to x the value of #a or #j4   

,the 8universal type of form0 is        
therefore x7#a-x7#j4  ,this algebraic   
notation shows that there is1 not two1  
but only one thought in the antithesis2 
that it is made up of a thought and its 
expressed limit2 and1 therefore1 that   
the so-called 8law of contradictories0  
does not concern contradictories at all1
 in pure logic4 ,this result was seen1  
though not clearly1 by ,dr4 ,thompson1  
who indicated the proper relation of the
 members of the formula as a positive   
and a privative4 ,he1 however1 retained 
,hamilton's doctrine that 8privative    
conceptions enter into and assist the   
higher processes of the reason in all   
that it can know of the absolute and    
infinite20 that we must1 8from the seen 
realize an unseen world1 not by         
extending to the latter the properties  
of the former1 but by assigning to it   
attributes entirely opposite40#ca-a     
,the error that vitiates all such       
reasoning is the assumption that the    
privative is an independent thought1    

that a thought and its limitation are   
two thoughts2 whereas they are but the  
two aspects of the one thought1 like two
 sides to the one disc1 and the         
absurdity of speaking of them as        
separate thoughts is as great as to     
speak of a curve seen from its concavity
 as a different thing from the same     
curve regarded from its convexity4 ,the 
privative can help us nowhere and to    
nothing2 the positive only can assist   
our reasoning4  ,this elevation of the  
privative into a contrary1 or a         
contradictory1 has been the bane of     
metaphysical reasoning4 ,from it has    
arisen the doctrine of the synthesis of 
an affirmative and a negative into a    
higher conception1 reconciling them     
both4 ,this is the maxim of the         
,hegelian logic1 which starts from the  
synthesis of ,being and ,not-being into 
the ,becoming1 a very ancient doctrine1 
long since offered as an explanation of 
certain phenomena1 which ,i shall now   
touch upon4  ,a thought and its         

privative alone--that is1 a quality and 
its negative--cannot lead to a more     
comprehensive thought4 ,it is devoid of 
relation and barren4 ,in pure logic this
 is always the case1 and must be so4 ,in
 concrete thought it may be otherwise4  
,there are certain propositions in which
 the negative is a reciprocal quality1  
quite as positive as that which it is   
set over against4 ,the members of such a
 proposition are what are called 8true  
contraries40 ,to whatever they apply as 
qualities1 they leave no middle ground4 
,if a thing is not one of them1 it is   
the other4 ,there is no third           
possibility4 ,an object is either red or
 not red2 if not red1 it may be one of  
many colors4 ,but if we say that all    
laws are either concrete or abstract1   
then we know that a law not concrete has
 all the properties of one which is     
abstract4 ,we must examine1 then1 this  
third law of thought in its applied     
forms in order to understand its correct
 use4  ,it will be observed that there  

is an assumption of space or time in    
many propositions having the form of the
 excluded middle4 ,they are only true   
under given conditions4 8,all gold is   
fusible or not10 means that some is     
fusible at the time4 ,if all gold be    
already fused1 it does not hold good4   
,this distinction was noted by ,kant in 
his discrimination between synthetic    
judgments1 which assume other           
conditions2 and analytic judgments1     
which look only at the members of the   
proposition4  ,only the latter satisfy  
the formal law1 for the proposition must
 not look outside of itself for its     
completion4 ,most analytic propositions 
cannot extend our knowledge beyond their
 immediate statement4 ,if ,a is either  
,b or not ,b1 and it is shown not to be 
,b1 it is left uncertain what ,a may be4
 ,the class of propositions referred to 
do more than this1 inasmuch as they     
present alternative conceptions1        
mutually exhaustive1 each the privative 
of the other4 ,of these two contraries1 

the one always evokes the other2 neither
 can be thought except in relation to   
the other4 ,they do not arise from the  
dichotomic process of classification1   
but from the polar relations of things4 
,their relation is not in the mind but  
in themselves1 a real externality4 ,the 
distinction between such as spring from 
the former and the latter is the most   
important question in philosophy4  ,to  
illustrate by examples1 we familiarly   
speak of heat and cold1 and to say a    
body is not hot is as much as to say it 
is cold4 ,but every physicist knows that
 cold is merely a diminution of heat1   
not a distinct form of force4 ,the      
absolute zero may be reached by the     
abstraction of all heat1 and then the   
cold cannot increase4 ,so1 life and     
death are not true contraries1 for the  
latter is not anything real but a mere  
privative1 a quantitative diminution of 
the former1 growing less to an absolute 
zero where it is wholly lost4  ,thus it 
is easy to see that the ,unconditioned  

exists only as a part of the idea of the
 ,conditioned1 the ,unknowable as the   
foil of the ,knowable2 and the erecting 
of these mere privatives1 these         
negatives1 these shadows1 into          
substances and realities1 and then      
setting them up as impassable barriers  
to human thought1 is one of the worst   
pieces of work that metaphysics has been
 guilty of4  ,the like does not hold in 
true contrasts4 ,each of them has an    
existence as a positive1and,,tn-#c is   
never lost in a zero of the other4 ,the 
one is always thought in relation to the
 other4 ,examples of these are subject  
and object1 absolute and relative1 mind 
and matter1 person and consciousness1   
time and space4 ,when any one of these  
is thought1 the other is assumed4 ,it is
 vain to attempt their separation4 ,thus
 those philosophers who assert that all 
knowledge is relative1 are forced to    
maintain this assertion1 to wit1 ,all   
knowledge is relative1 is nevertheless  
absolute1 and thus they falsify their   

own position4 ,so also1 those others who
 say all mind is a property of matter1  
assume in this sentence the reality of  
an idea apart from matter4 ,some have   
argued that space and time can be       
conceived independently of each other2  
but their experiments to show it do not 
bear repetition4  ,all true contraries  
are universals4 ,a universal concept is 
one of 8maximum extension10 as logicians
 say1 that is1 it is without limit4 ,the
 logical limitation of such a universal 
is not its negation1 but its contrary1  
which is itself also a universal4 ,the  
synthesis of the two can be in theory   
only1 yet yields a real product4 ,to    
illustrate this by a geometrical        
example1 a straight line produced       
indefinitely is1 logically considered1 a
 universal4 ,its antithesis or true     
contrary is not a crooked line1 as might
 be supposed1 but the straight line     
which runs at right angles to it4 ,their
 synthesis is not the line which bisects
 their angle but that formed by these   

contraries continually uniting1 that is1
 the arc of a circle1 the genesis of    
which is theoretically the union of two 
such lines4 ,again1 time can only be    
measured by space1 space by time2 they  
are true universals and contraries2     
their synthesis is motion1 a conception 
which requires them both and is         
completed by them4 ,or again1 the       
philosophical extremes of downright     
materialism and idealism are each wholly
 true1 yet but half the truth4 ,the     
insoluble enigmas that either meets in  
standing alone are kindred to those     
which puzzled the old philosophers in   
the sophisms relating to motion1 as1 for
 instance1 that as a body cannot move   
where it is and still less where it is  
not1 therefore it cannot move at all4   
,motion must recognise both time and    
space to be comprehensible4 ,as a true  
contrary constantly implies the         
existence of its opposite1 we cannot    
take a step in right reasoning without a
 full recognition of both4  ,this       

relation of contraries to the higher    
conception which logically must include 
them is one of the well-worn problems of
 the higher metaphysics4  ,the proper   
explanation would seem to be1 as        
suggested above1 that the synthesis of  
contraries is capable of formal         
expression only1 but not of             
interpretation4 ,in pursuing the search 
for their union we pass into a realm of 
thought not unlike that of the          
mathematician when he deals with        
hypothetical quantities1 those which can
 only be expressed in symbols--1 #a for 
example1--but uses them to good purpose 
in reaching real results4 ,the law does 
not fail1 but its operations can no     
longer be expressed under material      
images4 ,they are symbolic and for      
speculative thought alone1 though       
pregnant with practical applications4   
,as ,i have hinted1 in all real         
contraries it is theoretically possible 
to accept either the one or the other4  
,as in mathematics1 all motion can be   

expressed either under formulas of      
initial motion 7mechanics71 or of       
continuous motion 7kinematics71 or as   
all force can be expressed as either    
static or as dynamic force2 in either   
case the other form assuming a merely   
hypothetical or negative position2 so   
the logic of quality is competent to    
represent all existence as ideal or as  
material1 all truth as absolute or all  
as relative1 or even to express the     
universe in formul of being or of       
not-being4 ,this perhaps was what       
,heraclitus meant when he propounded his
 dark saying3 8,all things are and are  
not40 ,he added that 8,all is not10 is  
truer than 8,all is40 ,previous to his  
day1 ,buddha ,sakyamuni had said3 8,he  
who has risen to the perception of the  
not-,being1 to the ,unconditioned1 the  
,universal1 his path is difficult to    
understand1 like the flight of birds in 
the air40#cg-a ,perhaps even he learned 
his lore from some older song of the    
,veda1 one of which ends1 8,thus have   

the sages1 meditating in their souls1   
explained away the fetters of being by  
the not-being40#cg-b ,the not-being1 as 
alone free from space and time1         
impressed these sages as the more real  
of the two1 the only absolute4  ,the    
error of assigning to the one universal 
a preponderance over the other arose    
from the easy confusion of pure with    
applied thought4 ,the synthesis of      
contraries exists in the formal law     
alone1 and this is difficult to keep    
before the mind4 ,in concrete displays  
they are forever incommensurate4 ,one   
seems to exclude the other4 ,to see them
 correctly we must there treat them as  
alternates4 ,we may be competent1 for   
instance1 to explain all phenomena of   
mind by organic processes2 and equally  
competent to explain all organism as    
effects of mind2 but we must never      
suppose an immediate identity of the    
two2 this is only to be found in the    
formal law common to both2 still less   
should we deny the reality of either4   

,each exhausts the universe2 but at     
every step each presupposes the other2  
their synthesis is life1 a concept      
hopelessly puzzling unless regarded in  
all its possible displays as made up of 
both4  ,this indicates also the limits  
of explanation4 ,by no means every man's
 reason knows when it has had enough4   
,the less it is developed1 the further  
is it from such knowledge4 ,this is     
plainly seen in children1 who often do  
not rest satisfied with a really        
satisfactory explanation4 ,it is of     
first importance to be able to recognize
 what is a good reason4  ,i may first   
say what it is not4 ,it is not a cause4 
,this is nothing more than a prior      
arrangement of the effect2 the reason   
for an occurrence is never assigned by  
showing its cause4 ,nor is it a caprice1
 that is1 motiveless volition1 or will  
as a motor4 ,in this sense1 the 8will of
 ,god0 is no good reason for an         
occurrence4 ,nor is it fate1 or physical
 necessity4 ,this is denying there is   

any explanation to give4  ,the reason   
can only be satisfied with an aliment   
consubstantial with itself4 ,nothing    
material like cause1 nor anything       
incomprehensible like caprice1 meets its
 demands4 ,reason is allied to order1   
system and purpose above all things4    
,that which most completely answers to  
these will alone satisfy its            
requirements4 ,they are for an ideal of 
order4 ,their complete satisfaction is  
obtained in universal types and         
measures1 pure abstractions1 which are  
not and cannot be real4 ,the formal law 
is the limit of explanation of          
phenomena1 beyond which a sound         
intellect will ask nothing4 ,it fulfils 
all the requirements of reason1 and     
leaves nothing to be desired4  ,those   
philosophers1 such as ,herbert ,spencer1
 who teach that there is some           
incogitable 8nature0 of something which 
is the immanent 8cause0 of phenomena1   
delude themselves with words4 ,the      
history and the laws of a phenomenon are

 its nature1 and there is no chimerical 
something beyond them4 ,they are        
exhaustive4 ,they fully answer the      
question why1 as well as the question   
how4#ci-a  ,for it is important to note 
that the word 8law0 is not here used in 
the sense which ,blackstone gives to it1
 a 8rule of conduct20 nor yet in that   
which science assigns to it1 a 8physical
 necessity40 ,law in its highest sense  
is the type or form1 perceived by reason
 as that toward which phenomena tend1   
but which they always fail to reach4 ,it
 was shown by ,kant that all physical   
laws depend for their validity on       
logical laws4 ,these are not            
authoritative1 like the former1 but     
purposive only4 ,but their purpose is   
clear1 to wit1 the attainment of        
proportion1 consistency or truth4 ,as   
this purpose is reached only in the     
abstract form1 this alone gives us the  
absolutely true in which reason can     
rest4  ,in the concrete1 matter shows   
the law in its efforts toward form1 mind

 in its struggle for the true4 ,the     
former is guided by physical force1 and 
the extinction of the aberrant4 ,the    
latter1 in its highest exhibition in a  
conscious intelligence1 can alone guide 
itself by the representation of law1 by 
the sense of ,duty4 ,such an            
intelligence has both the faculty to see
 and the power to choose and appropriate
 to its own behoof1 and thus to build   
itself up out of those truths which are 
8from everlasting unto everlasting40  ,a
 purely formal truth of this kind as    
something wholly apart from phenomena1  
not in any way connected with the       
knowledge derived through the senses1   
does not admit of doubt and can never be
 changed by future conquests of the     
reasoning powers4 ,we may rest upon it  
as something more permanent than matter1
 greater than ,nature4  ,such was the   
vision that inspired the noble lines of 
,wordsworth3--      8,what are things   
eternal8--,powers depart1               
,possessions vanish1 and opinions       

change1     ,and passions hold a        
fluctuating seat2     ,but1 by the      
storms of circumstance unshaken1        
,and subject neither to eclipse nor     
wane1     ,duty exists2 immutably       
survive     ,for our support1 the       
measures and the forms     ,which an    
abstract intelligence supplies2         
,whose kingdom is where time and space  
are not40  ,there is no danger that we  
shall not know what is thus true when we
 see it4 ,the sane reason cannot reject 
it4 8,the true10 says ,novalis1 8is that
 which we cannot help believing40 ,it is
 the perceptio per solam essentiam of   
,spinoza4 ,it asks not faith nor yet    
testimony2 it stands in need of neither4
  ,mathematical truth is of this nature4
 ,we cannot1 if we try1 believe that    
twice two is five4 ,hence the unceasing 
effort of all science is to give its    
results mathematical expression4 ,such  
truth so informs itself with will that  
once received1 it is never thereafter   
alienated2 obedience to it does not     

impair freedom4 ,necessity and servitude
 do not arise from correct reasoning1   
but through the limitation of fallacies4
 ,they have nothing to do with          
8,those transcendent truths     ,of the 
pure intellect1 that stand as laws      
,even to ,thy ,being's infinite         
majesty40  ,it is not derogatory1 but on
 the contrary essential to the          
conception of the ,supreme ,reason1 the 
,divine ,logos1 to contemplate its will 
as in accord and one with the forms of  
abstract truth4 8,the #8will of ,god'0  
says ,spinoza1 8is the refuge of        
ignorance2 the true ,will is the spirit 
of right reasoning40  ,this             
identification of the forms of thought  
with the ,absolute is almost as old as  
philosophy itself4 ,the objections to it
 have been that no independent existence
 attaches to these forms2 that they     
prescribe the conditions of thought but 
are not thought itself1 still less      
being2 that they hold good to thought as
 known to man's reason1 but perchance   

not to thought in other intelligences2  
and1 therefore1 that even if through the
 dialectical development of thought a   
consistent idea of the universe were    
framed1 that is1 one wherein every fact 
was referred to its appropriate law1    
still would remain the inquiry1 ,is this
 the last and absolute truth8  ,the     
principal points in these objections are
 that abstract thought does not         
postulate being2 and that possibly all  
intelligence is not one in kind4 ,to the
 former objection the most satisfactory1
 reply has been offered by ,professor   
,j4 ,f4 ,ferrier4 ,he has shown that the
 conception of object1 even ideal       
object1 implies the conception of self  
in the subject2 and upon this           
proposition which has been fully        
recognized even by those who differ from
 him widely1 he grounds the existence of
 ,supreme ,thought as a logical unity4  
,those who would pursue this branch of  
the subject further1 ,i would refer to  
his singularly able work4#dc-a  ,the    

latter consideration will come up in a  
later chapter4 ,if it be shown that all 
possible intelligence proceeds on the   
same laws as that of man1 and that the  
essence of this is activity1 permanence1
 or truth--synonymous terms--then the   
limitation of time ceases1 and existence
 not in time but without regard to time1
 is a necessary consequence4 ,knowledge 
through intellection can alone reach a  
truth independent of time2 that through 
sensation is always relative1 true for  
the time only4 ,the former cannot be    
expressed without the implication of the
 conceptions of the universal and the   
eternal as 8dominant among the subjects 
of thought with which ,logic is         
concerned20#dd-a and hence the relation 
which the intellect bears to the        
absolute is a real and positive one4    
,,footnotes3  #f-a ,in his essay        
entitled1 ,ueber den                    
,geschlechtsunterschied und dessen      
,einfluss auf die organische ,natur1    
first published in #agie4  #f-b 8,der   

alte ,dualismus von ,geist und ,krper1  
der ,jahrhunderte hindurch nach         
,vershnung gerungen1 findet diese heute 
nicht zwar in der ,einheit der          
,substanz1 wohl aber in der ,einheit des
 ,gesetzes40 ,dr4 ,heinrich ,boehmer1   
,geschichte der ,entwickelung der       
,naturwissenschaftlichen ,weltanschauung
 in ,deutschland1 s4 #bja 7,gotha1      
#ahgb74  #g-a ,elements of              
,physio-,philosophy1 #cehi4 ,eng4       
trans41 ,london1 #ahdg4  #h-a ,von      
,feuchtersleben1 ,the ,principles of    
,medical ,psychology1 p4 #acj 7,eng4    
trans41 ,london1 #ahdg74  #i-a 8,the    
fundamental property of organic         
structure is to seek what is beneficial1
 and to shun what is hurtful to it40    
,dr4 ,henry ,maudsley1 ,body and ,mind1 
p4 #bb4  8,the most essential nature of 
a sentient being is to move to pleasure 
and from pain40 ,a4 ,bain1 ,on the      
,study of ,character1 p4 #bib 7,london1 
#ahfa74  8,states of ,pleasure are      
connected with an increase1 states of   

,pain with an abatement of some or all  
of the vital functions40 ,a4 ,bain1     
,mind and ,body1 p4 #ei4  8,affectus est
 confusa idea1 qu ,mens majorem1 vel    
minorem sui corporis1 vel alicujus ejus 
partis1 existendi vim affirmat40        
,spinoza1 ,ethices1 ,lib4 ,,iii4 ad     
finem4  #aa-a ,the extension of the     
mechanical laws of motion to organic    
motion was1 ,i believe1 first carried   
out by ,comte4 ,his biological form of  
the first law is as follows3 8,tout tat1
 statique ou dynamique1 tend  persister 
spontanment1 sans aucune altration1 en  
resistant aux perturbations extrieures40
 ,systme de ,politique ,positive1 ,tome 
iv4 p4 #agh4 ,the metaphysical ground of
 this law has1 ,i think1 been very well 
shown by ,schopenhauer to be in the     
,kantian principle that time is not a   
force1 nor a quality of matter1 but a   
condition of perception1 and hence it   
can exert no physical influence4 ,see   
,schopenhauer1 ,parerga und             
,paralipomena1 ,bd4 ,,ii1 s4 #cg4  #ac-a

 8,aller ,genuss1 seiner ,natur nach1   
ist negativ1 d4 h41 in ,befreiung von   
einer ,noth oder ,pein besteht40        
,parerga und ,paralipomena4 ,bd4 ,,ii1  
s4 #dhb4  #ad-a 8,no impression whatever
 is pleasant beyond the instant of its  
realization2 since1 at that very        
instant1 commences the change of        
susceptibility1 which suggests the      
desire for a change of impression or for
 a renewal of that impression which is  
fading away40 ,dr4 ,j4 ,p4 ,catlow1 ,the
 ,principles of ,aesthetic ,medicine1 p4
 #aee 7,london1 #ahfg74  8,dum re1 quem 
appetamus fruimur1 corpus ex ea         
fruitione novam acquirat constitutionem1
  qu aliter determinatur1 et ali rerum  
imagines in eo excitantur10 etc4        
,spinoza1 ,ethices1 ,pars ,,iii1 ,prop4 
lix4  #ah-a 8,feeling and thought are   
much more real than anything else2 they 
are the only things which we directly   
know to be real40--,john ,stuart        
,mill4--,theism1 p4 #bjb4 ,how very     
remote external objects are from what we

 take them to be1 is constantly shown in
 physiological studies4 ,as ,helmholtz  
remarks3 8,no kind and no degree of     
similarity exists between the quality of
 a sensation1 and the quality of the    
agent inducing it and portrayed by      
it40--,lectures on ,scientific          
,subjects1 p4 #cij4  #bj-a ,the         
,philosophy of ,consciousness1 p4 #gb4  
#ba-a ,the ,gospel of ,john 7ch4 xviii47
 leaves the impression that ,pilate     
either did not wait for an answer but   
asked the question in contempt1 as      
,bacon understood1 or else that waiting 
he received no answer4 ,the ,gospel of  
,nicodemus1 however1 written according  
to ,tischendorf in the second century1  
probably from tradition1 gives the rest 
of the conversation as follows3 8,pilate
 says to him3 ,what is truth8 ,jesus    
says3 ,truth is from heaven4 ,pilate    
says3 ,is not there truth upon earth8   
,jesus says to ,pilate3 ,see how one who
 speaks truth is judged by those who    
have power upon earth60 ch4 iii4  #bb-a 

,the most acute recent discussion of    
this subject is by ,helmholtz1 in his   
essay entitled1 8,recent ,progress in   
the ,theory of ,vision40  #bd-a ,george 
,boole1 ,professor of ,mathematics in   
,queen's ,college1 ,cork1 was born ,nov4
 #b1 #ahae1 died ,dec4 #h1 #ahfd4 ,he   
was the author of several contributions 
to the higher mathematics1 but his      
principal production is entitled3 ,an   
,investigation into the ,laws of        
,thought1 on which are founded the      
mathematical ,theories of ,logic and    
,probabilities ,london1 #ahed4 ,though  
the reputation he gained was so limited 
that one may seek his name in vain in   
the ,new ,american ,cyclopedia #ahge1 or
 the ,dictionnaire des ,contemporains   
#ahei1 the few who can appreciate his   
treatise place the very highest estimate
 upon it4 ,professor ,todhunter1 in the 
preface to his ,history of the ,theory  
of ,probabilities1 calls it 8a          
marvellous work10 and in similar        
language ,professor ,w4 ,stanley ,jevons

 speaks of it as 8one of the most       
marvellous and admirable pieces of      
reasoning ever put together0 7,pure     
,logic1 p4 #ge74 ,professor ,bain1 who  
gives a synopsis of it in his ,deductive
 ,logic1 wholly misapprehends the       
author's purpose1 and is unable to      
appraise justly his conclusions4  #bh-a 
,the ,institutes of ,metaphysic1 p4     
#dei1 7#bnd edition47  #ca-a ,an        
,outline of the ,necessary ,laws of     
,thought1 p4 #aac 7,new ,york1 #ahfj74  
#cg-a ,the ,dhamapada1 verse #ic4  #cg-b
 ,koppen1 ,der ,buddhismus1 s4 #cj4     
#ci-a ,spencer in assuming an           
8unknowable universal causal agent and  
source of things10 as 8the nature of the
 power manifested in phenomena10 and in 
calling this the idea common to both    
religion and 8ideal science10 fell far  
behind ,comte1 who expressed the        
immovable position1 not only of positive
 science but of all intelligence1 in    
these words3 8,le vritable esprit       
positif consiste surtout  substituer    

toujours l'tude des lois invariables des
 phnomnes  celles de leurs causes       
proprement dites1 premires ou finales1  
en un mot la determination du comment   
celle du pourquoi40--,systmede,,tn-#d   
,politique ,positive1 i4 p4 #dg4        
,compare ,spencer's ,essay entitled1    
8,reasons for dissenting from ,comte40  
,the purposive law is the only final    
cause which reason allows4 ,comte's     
error lay in ignoring this class of     
laws4  #dc-a ,the ,institutes of        
,metaphysic1 #b;d ,ed4 ,see also ,bain1 
,the ,emotions and the ,will1 the       
closing note4  #dd-a ,boole1 ,laws of   
,thought1 p4 #dja4     ,,the ,,emotional
 ,,elements ,,of ,,the ,,religious      
,,sentiment4   ,,summary4       ,the    
,religious ,sentiment is made up of     
emotions and thoughts4 ,the             
emotions are historically first and most
 prominent4 ,of all      concerned1     
,fear is the most obvious4 ,hope is its 
correlate4 ,both      suppose           
,experience1 and a desire to repeat or  

avoid it4 ,hence a      ,wish is the    
source of both emotions1 and the        
proximate element of      religion4 ,the
 significance of desire as the postulate
 of      development4 ,the influence of 
fear and hope4 ,the conditions which    
encourage them4       ,the success of   
desire fails to gratify the religious   
sentiment4 ,the      alternative left is
 eternal repose1 or else action1        
unending yet      which aims at nothing 
beyond4 ,the latter is reached through  
,love4      ,the result of love is      
continuance4 ,illustrations of this4    
,sexual      love and the venereal sense
 in religions4 ,the hermaphrodite gods4 
,the virgin mother4 ,mohammed was the   
first to proclaim a deity above         
sex4 ,the conversion of sexual and      
religious emotion exemplified      from 
insane delusions4 ,the element of       
fascination4 ,the love of ,god4         
,other emotional elements in religions4 
,the religious wish defined to be one   
whose fruition depends upon      unknown

 power4 ,to be religious1 one must      
desire and be ignorant4      ,the       
unknown power is of religious interest  
only in so far as it is      believed to
 be in relation to men's desires4 ,in   
what sense      ignorance is the mother 
of devotion4     ,,chapter ,,ii4  ,,the 
,,emotional ,,elements ,,of ,,the       
,,religious ,,sentiment4   ,the         
discussion in the last chapter          
illustrated how closely pain and        
pleasure1 truth and error1 and thought  
and its laws have been related to the   
forms of religions1 and their dogmatic  
expressions4 ,the character of the      
relatively and absolutely true was      
touched upon1 and the latter1 it was    
indicated1 if attainable at all by human
 intelligence1 must be found in the     
formal laws of that intelligence1 those 
which constitute its nature and essence1
 and in the conclusions which such a    
premise forces upon the reason4 ,the    
necessity of this preliminary inquiry   
arose from the fact that every          

historical religion claims the monopoly 
of the absolutely true1 and such claims 
can be tested only when we have decided 
as to whether there is such truth1 and  
if there is1 where it is to be sought4  
,moreover1 as religions arise from some 
mental demand1 the different            
manifestations of mind1--sensation1     
emotion and intellect--must be          
recognized and understood4  ,passing now
 to a particular description of the     
,religious ,sentiment1 it may roughly be
 defined to be the feeling which prompts
 to thoughts or acts of worship4 ,it is1
 as ,i have said1 a complex product1    
made up of emotions and ideas1          
developing with the growth of mind1     
wide-reaching in its maturity1 but      
meagre enough at the start4 ,we need not
 expect to find in its simplest phases  
that insight and tender feeling which we
 attribute to the developed religious   
character4 8,the scent of the blossom is
 not in the bulb40 ,its early and ruder 
forms1 however1 will best teach the     

mental elements which are at its root4  
,the problem is1 to find out why the    
primitive man figured to himself any    
gods at all2 what necessity of his      
nature or his condition led him so      
universally to assume their existence1  
and seek their aid or their mercy8 ,the 
conditions of the solution are1 that it 
hold good everywhere and at all times2  
that it enable us to trace in every     
creed and cult the same sentiments which
 first impelled man to seek a god and   
adore him4 ,why is it that now and in   
remotest history1 here and in the       
uttermost regions1 there is and always  
has been this that we call religion8    
,there must be some common reason1 some 
universal peculiarity in man's mental   
formation which prompts1 which forces   
him1 him alone of animals1 and him      
without exception1 to this discourse and
 observance of religion4 ,what this is1 
it is my present purpose to try to find 
out4  ,in speaking of the development of
 mind through organism1 it was seen that

 the emotions precede the reason in     
point of time4 ,this is daily confirmed 
by observation4 ,the child is vastly    
more emotional than the man1 the savage 
than his civilized neighbor4 ,castren1  
the ,russian traveller1 describes the   
,tartars and ,lapps as a most nervous   
folk4 ,when one shocks them with a      
sudden noise1 they almost fall into     
convulsions4 ,among the ,north ,american
 ,indians1 falsely called a phlegmatic  
race1 nervous diseases are epidemic to  
an almost unparalleled extent4 ,intense 
thought1 on the other hand1 as ,i have  
before said1 tends to lessen and annul  
the emotions4 ,intellectual             
self-consciousness is adverse to them4  
,but religion1 we are everywhere told1  
is largely a matter of the emotions4    
,the pulpit constantly resounds with    
appeals to the feelings1 and not        
unfrequently with warnings against the  
intellect4 8,i acknowledge myself10 says
 the pious non-juror1 ,william ,law1 8a 
declared enemy to the use of reason in  

religion20 and he often repeats his     
condemnation of 8the labor-learned      
professors of far-fetched               
book-riches40#di-a ,as the eye is the   
organ of sight1 says one whose thoughts 
on such matters equal in depth those of 
,pascal1 so the heart is the organ of   
religion4#di-b ,in popular physiology1  
the heart is the seat of the emotions as
 the brain is that of intellect4 ,it is 
appropriate1 therefore1 that we commence
 our analysis of the religious sentiment
 with the emotions which form such a    
prominent part of it4  ,now1 whether we 
take the experience of an individual or 
the history of a tribe1 whether we have 
recourse to the opinions of religious   
teachers or irreligious philosophers1 we
 find them nigh unanimous that the      
emotion which is the prime motor of     
religious thought is fear4 ,i need not  
depend upon the well-known line of      
,petronius ,arbiter1      ,primus in    
orbe deos fecit timor2  for there is    
plenty of less heterodox authority4 ,the

 worthy ,bishop ,hall says1 8,seldom    
doth ,god seize upon the heart without a
 vehement concussion going before4      
,there must be some blustering and      
flashes of the law4 ,we cannot be too   
awful in our fear40#ej-a ,bunyan1 in his
 beautiful allegory of the religious    
life1 lets ,christian exclaim3 8,had    
even ,obstinate himself felt what ,i    
have felt of the terrors of the yet     
unseen1 he would not thus lightly have  
given us the back40 ,the very word for  
,god in the ,semitic tongues means      
8fear20#ej-b ,jacob swore to ,laban1 8by
 ,him whom ,isaac feared20 and ,moses   
warned his people that 8,god is come1   
that his fear may be before your faces40
 ,to venerate is from a ,sanscrit root  
7sv71 to be afraid of4  ,but it is      
needless to amass more evidence on this 
point4 ,few will question that fear is  
the most prominent emotion at the       
awakening of the religious sentiments4  
,let us rather proceed to inquire more  
minutely what fear is4  ,i remarked in  

the previous chapter that 8the emotions 
fall naturally into a dual              
classification1 in which the one        
involves pleasurable or elevating1 the  
other painful or depressing conditions40
 ,fear comes of course under the latter 
category1 as it is essentially a painful
 and depressing state of mind4 ,but it  
corresponds with and implies the        
presence of ,hope1 for he who has       
nothing to hope has nothing to          
fear4#ea-a 8,there is no hope without   
fear1 as there is no fear without hope10
 says ,spinoza4 8,for he who is in fear 
has some doubt whether what he fears    
will take place1 and consequently hopes 
that it will not40  ,we can go a step   
further1 and say that in the mental     
process the hope must necessarily       
precede the fear4 ,in the immediate     
moment of losing a pleasurable sensation
 we hope and seek for its repetition4   
,the mind1 untutored by experience1     
confidently looks for its return4 ,the  
hope only becomes dashed by fear when   

experience has been associated with     
disappointment4 ,hence we must first    
look to enjoy a good before we can be   
troubled by a fear that we shall not    
enjoy it2 we must first lay a plan      
before we can fear its failure4 ,in     
modern ,christianity hope1 hope of      
immortal happiness1 is more conspicuous 
than fear2 but that hope is also based  
on the picture of a pleasant life made  
up from experience4  ,both hope and     
fear1 therefore1 have been correctly    
called secondary or derived emotions1 as
 they presuppose experience and belief1 
experience of a pleasure akin to that   
which we hope1 belief that we can attain
 such a pleasure4 8,we do not hope first
 and enjoy afterwards1 but we enjoy     
first and hope afterwards40#eb-a ,having
 enjoyed1 we seek to do so again4 ,a    
desire1 in other words1 must precede    
either ,hope or ,fear4 ,they are twin   
sisters1 born of a ,wish4  ,thus my     
analysis traces the real source of the  
religious sentiment1 so far as the      

emotions are concerned1 to a ,wish2 and 
having arrived there1 ,i find myself    
anticipated by the words of one of the  
most reflective minds of this century3  
8,all religion rests on a mental want2  
we hope1 we fear1 because we wish40#ec-a
 ,and long before this conclusion was   
reached by philosophers1 it had been    
expressed in unconscious religious      
thought in myths1 in the ,valkyria1 the 
,wish-maidens1 for instance1 who carried
 the decrees of ,odin to earth4  ,this  
is no mean origin1 for a wish1 a desire1
 conscious or unconscious1 in sensation 
only or in emotion as well1 is the      
fundamental postulate of every sort of  
development1 of improvement1 of any     
possible future1 of life of any kind1   
mental or physical4 ,in its broadest    
meaning1 science and history endorse the
 exclamation of the unhappy ,obermann3  
8,la perte vraiment irrparable est celle
 des dsirs40#ec-b  ,the sense of unrest1
 the ceaseless longing for something    
else1 which is the general source of all

 desires and wishes1 is also the source 
of all endeavor and of all progress4    
,physiologically1 it is the effort of   
our organization to adapt itself to the 
ever varying conditions which surround  
it2 intellectually1 it is the struggle  
to arrive at truth2 in both1 it is the  
effort to attain a fuller life4  ,as    
stimuli to action1 therefore1 the       
commonest and strongest of all emotions 
are ,fear and ,hope4 ,they are the      
emotional correlates of pleasure and    
pain1 which rule the life of sensation4 
,their closer consideration may well    
detain us awhile4  ,in the early stages 
of religious life1 whether in an        
individual or a nation1 the latter is   
half concealed4 ,fear is more           
demonstrative1 and as it is essentially 
destructive1 its effects are more sudden
 and visible4 ,in its acuter forms1 as  
,fright and ,terror1 it may blanch the  
hair in a night1 blight the mind and    
destroy the life of the individual4 ,as 
,panic1 it is eminently epidemic1       

carrying crowds and armies before it2   
while in the aggravated form of ,despair
 it swallows up all other emotions and  
prompts to self destruction4 ,its       
physiological effect is a direct        
impairment of vitality4  ,hope is less  
intense and more lasting than fear4 ,it 
stimulates the system1 elates with the  
confidence of control1 strengthens with 
the courage derived from a conviction of
 success1 and bestows in advance the    
imagined joy of possession4 ,as         
,feuchtersleben happily expresses it3   
8,hope preserves the principle of       
duration when other parts are threatened
 with destruction1 and is a             
manifestation of the innermost psychical
 energy of ,life40#ed-a  ,both emotions 
powerfully prompt to action1 and to that
 extent are opposed to thought4 ,based  
on belief1 they banish uncertainty1 and 
antagonize doubt and with it            
investigation4 ,the religion in which   
they enter as the principal factors will
 be one intolerant of opposition1       

energetic in deed1 and generally hostile
 to an unbiased pursuit of the truth4   
,naturally those temperaments and those 
physical conditions which chiefly foster
 these emotions will tend to religious  
systems in which they are prominent4    
,let us see what some of these          
conditions are4  ,it has always been    
noticed that impaired vitality          
predisposes to fear4 ,the sick and      
feeble are more timorous than the strong
 and well4 ,further predisposing causes 
of the same nature are insufficient     
nourishment1 cold1 gloom1 malaria1      
advancing age and mental worry4 ,for    
this reason nearly invariably after a   
general financial collapse we witness a 
religious 8revival40 ,age1 full of care 
and fear1 is thus prompted to piety1    
willing1 as ,la ,rochefoucauld remarks1 
to do good by precept when it can no    
longer do evil by example4 ,the         
inhabitants of swampy1 fever-ridden     
districts are usually devout4 ,the      
female sex1 always the weaker and often 

the worsted one in the struggle for     
existence1 is when free more religious  
than the male2 but with them hope is    
more commonly the incentive than fear4  
,although thus prominent and powerful1  
desire1 so far as its fruition is       
pleasure1 has expressed but the lowest  
emotions of the religious sentiment4    
,something more than this has always    
been asked by sensitively religious     
minds4 ,success fails to bring the      
gratification it promises4 ,the wish    
granted1 the mind turns from it in      
satiety4 ,not this1 after all1 was what 
we sought4  ,the acutest thinkers have  
felt this4 ,pascal in his ,penses has   
such expressions as these3 8,the present
 is never our aim4 ,the future alone is 
our object40 8,forever getting ready to 
be happy1 it is certain we never can    
be40 8',tis the combat pleases us and   
not the victory4 ,as soon as that is    
achieved1 we have had enough of the     
spectacle4 ,so it is in play1 so it is  
in the search for truth4 ,we never      

pursue objects1 but we pursue the       
pursuit of objects40 ,but no one has    
stated it more boldly than ,lessing when
 he wrote3 8,if ,god held in his right  
hand all truth1 and in his left the one 
unceasingly active desire for truth1    
although bound up with the law that ,i  
should forever err1 ,i should choose    
with humility the left and say3 #8,give 
me this1 ,father4 ,the pure truth is for
 thee alone4'0#ef-a ,the pleasure seems 
to lie not in the booty but in the      
battle1 not in gaining the stakes but in
 playing the game1 not in the winning   
but in the wooing1 not in the discovery 
of truth but in the search for it4      
,what is left for the wise1 but to turn1
 as does the preacher1 from this        
delusion of living1 where laughter is   
mad and pleasure is vain1 and praise the
 dead which are dead more than the      
living which are yet alive1 or to esteem
 as better than both he that hath never 
been8  ,such is the conclusion of many  
faiths4 ,wasted with combat1 the mortal 

longs for the rest prepared for the     
weary4 ,buddha taught the extinguishment
 in ,nirvana2 the ,brahman portrays the 
highest bliss as shanti1 complete and   
eternal repose2 and that the same       
longing was familiar to ancient         
,judaism1 and has always been common to 
,christianity1 numerous evidences       
testify4#eg-a ,few epitaphs are more    
common than those which speak of the    
mortal resting in pace1 in quiete4  ,the
 supposition at the root of these       
longings is that action must bring      
fatigue and pain1 and though it bring   
pleasure too1 it is bought too dearly4  
,true in fact1 ,i have shown that this  
conflicts with the theory of perfect    
life1 even organic life4 ,the highest   
form of life is the most unceasing      
living2 its functions ask for their     
completest well being constant action1  
not satisfaction4 ,that general feeling 
of health and strength1 that sens de    
bien tre1 which goes with the most      
perfect physical life1 is experienced   

only when all the organs are in complete
 working order and doing full duty4     
,they impart to the whole frame a desire
 of motion4 ,hence the activity of the  
young and healthy as contrasted with the
 inertness of the exhausted and aged4   
,how is it possible to reconcile this   
ideal of life1 still more the hope of   
everlasting life1 with the acknowledged 
vanity of desire8 ,it is accomplished   
through the medium of an emotion which  
more than any ,i have touched upon      
reveals the character of the religious  
sentiment--,love4 ,this mighty but      
protean feeling ,i shall attempt to     
define on broader principles than has   
hitherto been done4 ,the vague and      
partial meanings assigned it have led to
 sad confusion in the studies of        
religions4 ,in the language of feeling1 
love is a passion2 but it does not      
spring from feeling alone4 ,it is far   
more fervid when it rises through       
intellect than through sense4 8,men have
 died from time to time1 and worms have 

eaten them1 but not for love10 says the 
fair ,rosalind2 and though her saying is
 not very true as to the love of sense1 
it is far less true as to the love of   
intellect4 ,the martyrs to science and  
religion1 to principles and faith1      
multiply a hundred-fold those to the    
garden god4 ,the spell of the idea is   
what    8,turns ruin into laughter and  
death into dreaming40  ,such love       
destroys the baser passion of sense1 or 
transfigures it so that we know it no   
longer4 ,the idea-driven is callous to  
the blandishments of beauty1 for his is 
a love stronger than the love to woman4 
,the vestal1 the virgin1 the eunuch for 
the kingdom of heaven's sake are the    
exemplars of the love to ,god4  ,what   
common trait so marks these warring     
products of mind1 that we call them by  
one name8 ,in what is all love the same8
 ,the question is pertinent1 for the    
love of woman1 the love of neighbor1 the
 love of country1 the love of ,god1 have
 made the positive side of most         

religions1 the burden of their          
teachings4 ,the priests of ,cotytto and 
,venus1 ,astarte and ,melitta1 spoke but
 a more sensuous version of the sermon  
of the aged apostle to the              
,ephesians1--shortest and best of all   
sermons--8,little children1 love one    
another40#ei-a  ,the earliest and most  
constant sign of reason is 8working for 
a remote object40#ei-b ,nearly          
everything we do is as a step to        
something beyond4 ,forethought1         
conscious provision1 is the measure of  
intelligence4 ,but there must be        
something which is the object1 the aim1 
the end-in-view of rational action1     
which is sought for itself alone1 not as
 instrumental to something else4 ,such  
an object1 when recognized1 inspires the
 sentiment of love4 ,it springs from the
 satisfaction of reason4  ,this         
conclusion as to the nature of love has 
long been recognized by thinkers4       
,richard ,baxter defined it as 8the     
volition of the end10 8the motion of the

 soul that tendeth to the end10 and more
 minutely1 8the will's volition of good 
apprehended by the understanding40#fj-a 
,in similar language ,bishop ,butler    
explains it as 8the resting in an object
 as an end40#fj-b ,perhaps ,i can better
 these explanations by the phrase1 ,love
 is the mental impression of rational   
action whose end is in itself4  ,now    
this satisfaction is found only in one  
class of efforts1 namely1 those whose   
result is continuity1 persistence1 in   
fine1 preservation4 ,this may be toward 
the individual1 self-love1 whose object 
is the continuance of personal          
existence2 toward the other sex1 where  
the hidden aim is the perpetuation of   
the race2 toward one's fellows1 where   
the giving of pleasure and the          
prevention of pain mean the maintenance 
of life2 toward one's country1 as       
patriotism2 and finally toward the      
eternally true1 which as alone the      
absolutely permanent and preservative1  
inspires a love adequate and exhaustive 

of its conception1 casting out both hope
 and fear1 the pangs of desire as well  
as the satiety of fruition4  ,in one or 
other of these forms love has at all    
times been the burden of religion3 the  
glad tidings it has always borne have   
been 8love on earth40 ,the ,phnix in    
,egyptian myth appeared yearly as newly 
risen1 but was ever the same bird1 and  
bore the egg from which its parent was  
to have birth4 ,so religions have       
assumed the guise in turn of self-love1 
sex-love1 love of country and love of   
humanity1 cherishing in each the germ of
 that highest love which alone is the   
parent of its last and only perfect     
embodiment4  ,favorite of these forms   
was sex-love4 8,we find10 observes a    
recent writer1 8that all religions have 
engaged and concerned themselves with   
the sexual passion4 ,from the times of  
phallic worship through ,romish celibacy
 down to ,mormonism1 theology has linked
 itself with man's reproductive         
instincts40#fa-a ,the remark is just1   

and is most conspicuously correct in    
strongly emotional temperaments4 8,the  
devotional feelings10 writes the ,rev4  
,frederick ,robertson in one of his     
essays1 8are often singularly allied to 
the animal nature2 they conduct the     
unconscious victim of feelings that     
appear divine into a state of life at   
which the world stands aghast40         
,fanaticism is always united with either
 excessive lewdness or desperate        
asceticism4 ,the physiological          
performance of the generative function  
is sure to be attacked by religious     
bigotry4  ,so prominent is this feature 
that attempts have been made to explain 
nearly all symbolism and mythology as   
types of the generative procedure and   
the reproductive faculty of organism4   
,not only the pyramids and sacred       
mountains1 the obelisks of the ,nile and
 the myths of light have received this  
interpretation1 but even such general   
symbols as the spires of churches1 the  
cross of ,christendom and the crescent  

of ,islam4#fb-a  ,without falling into  
the error of supposing that any one     
meaning or origin can be assigned such  
frequent symbols1 we may acknowledge    
that love1 in its philosophical sense1  
is closely akin to the mystery of every 
religion4 ,that1 on occasions1 love of  
sex gained the mastery over all other   
forms1 is not to be doubted2 but that at
 all times this was so1 is a narrow1    
erroneous view1 not consistent with a   
knowledge of the history of psychical   
development4  ,sex-love1 as a sentiment1
 is a cultivated growth4 ,all it is at  
first is a rude satisfaction of the     
erethism4 ,the wild tribes of           
,california had their pairing seasons   
when the sexes were in heat1 8as        
regularly as the deer1 the elk and the  
antelope40#fc-a ,in most tongues of the 
savages of ,north ,america there are no 
tender words1 as 8dear10 8darling10 and 
the like4#fc-b ,no desire of offspring  
led to their unions4 ,the women had few 
children1 and their fathers paid them   

little attention4 ,the family instinct  
appears in conditions of higher culture1
 in ,judea1 ,greece1 ,rome and ancient  
,germany4 ,procreation instead of lust  
was there the aim of marriage4 ,to-day1 
mere sentiment is so much in the        
ascendant that both these elements are  
often absent4 ,there is warm affection  
without even instinctive knowledge of   
the design of the bond assumed4#fc-c    
,those who would confine the promptings 
of the passion of reproduction as it    
appears in man to its objects as shown  
in lower animals1 know little how this  
wondrous emotion has acted as man's     
mentor as well as paraclete in his long 
and toilsome conflict with the physical 
forces4  ,the venereal sense is unlike  
the other special senses in that it is  
general1 as well as referable to special
 organs and nerves4 ,in its             
psychological action it 8especially     
contributes to the development of       
sympathies which connect man not only   
with his coevals1 but with his fellows  

of all preceding and succeeding         
generations as well4 ,upon it is erected
 this vast superstructure of intellect1 
of social and moral sentiment1 of       
voluntary effort and endeavor40#fd-a ,of
 all the properties of organized matter1
 that of transmitting form and life is  
the most wonderful2 and if we examine   
critically the physical basis of the    
labors and hopes of mankind1 if we ask  
what prompts its noblest and holiest    
longings1 we shall find them1 in the    
vast majority of instances1 directly    
traceable to this power4 ,no wonder then
 that religion1 which we have seen      
springs from man's wants and wishes1    
very often bears the distinct trace of  
their origin in his reproductive        
functions4 ,the liens of the family are 
justly deemed sacred1 and are naturally 
associated with whatever the mind       
considers holy4  ,the duty of a citizen 
to become a father was a prominent      
feature in many ancient religions4 ,how 
much honor the sire of many sons had in 

,rome and ,palestine is familiar to all 
readers4 ,no warrior1 according to      
,german faith1 could gain entrance to   
,valhalla unless he had begotten a son4 
,thus the preservation of the species   
was placed under the immediate          
guardianship of religion4  ,such        
considerations explain the close        
connection of sexual thoughts with the  
most sacred mysteries of faith4 ,in     
polytheisms1 the divinities are         
universally represented as male or      
female1 virile and fecund4 ,the         
processes of nature were often held to  
be maintained through such celestial    
nuptials4  ,yet stranger myths followed 
those of the loves of the gods4         
,religion1 as the sentiment of          
continuance1 finding its highest        
expression in the phenomenon of         
generation1 had to reconcile this with  
the growing concept of a divine unity4  
,each separate god was magnified in     
praises as self-sufficient4 ,earth1 or  
nature1 or the season is one1 yet brings

 forth all4 ,how embody this in concrete
 form8  ,the startling refuge was had in
 the image of a deity at once of both   
sexes4 ,such avowedly were ,mithras1    
,janus1 ,melitta1 ,cybele1 ,aphrodite1  
,agdistis2 indeed nearly all the        
,syrian1 ,egyptian1 and ,italic gods1 as
 well as ,brahma1 and1 in the esoteric  
doctrine of the ,cabala1 even ,jehovah1 
whose female aspect is represented by   
the 8,shekinah40 ,to this abnormal      
condition the learned have applied the  
adjectives epicene1 androgynous1        
hermaphrodite1 arrenothele4 ,in art it  
is represented by a blending of the     
traits of both sexes4 ,in the cult it   
was dramatically set forth by the       
votaries assuming the attire of the     
other sex1 and dallying with both4#ff-a 
,the phallic symbol superseded all      
others2 and in ,cyprus1 ,babylonia and  
,phrygia1 once in her life1 at least1   
must every woman submit to the embrace  
of a stranger4  ,such rites were not    
mere sensualities4 ,the priests of these

 divinities often voluntarily suffered  
emasculation4 ,none but a eunuch could  
become high priest of ,cybele4 ,among   
the sixteen million worshippers of      
,siva1 whose symbol is the ,lingam1     
impurity is far less prevalent than     
among the sister sects of ,hindoo       
religions4#ff-b ,to the ,lingayets1 the 
member typifies abstractly the idea of  
life4 ,therefore they carve it on       
sepulchres1 or1 like the ancient nations
 of ,asia ,minor1 they lay clay images  
of it on graves to intimate the hope of 
existence beyond the tomb4  ,this notion
 of a hermaphrodite deity is not        
8monstrous10 as it has been called4     
,there lies a deep meaning in it4 ,the  
gods are spirits1 beings of another     
order1 which the cultivated esthetic    
sense protests against classing as of   
one or the other gender4 ,never can the 
ideal of beauty1 either physical or     
moral1 be reached until the             
characteristics of sex are lost in the  
concept of the purely human4 ,in the    

noblest men of history there has often  
been noted something feminine1 a        
gentleness which is not akin to         
weakness2 and the women whose names are 
ornaments to nations have displayed a   
calm greatness1 not unwomanly but       
something more than belongs to woman4   
,art acknowledges this4 ,in the ,vatican
 ,apollo we see masculine strength      
united with maidenly softness2 and in   
the traditional face and figure of      
,christ a still more striking example   
how the devout mind conjoins the traits 
of both sexes to express the highest    
possibility of the species4 8,soaring   
above the struggle in which the real is 
involved with its limitations1 and free 
from the characteristics of gender1 the 
ideal of beauty as well as the ideal of 
humanity1 alike maintain a perfect      
sexual equilibrium40#fg-a  ,another and 
more familiar expression of the         
religious emotion1 akin to the belief in
 double-sexed deities1--nay1 in its     
physiological aspect identical with it1 

as assuming sexual self-sufficiency1 is 
the myth of the ,virgin-,mother4  ,when 
,columbus first planted the cross on the
 shores of ,san ,domingo1 the lay       
brother ,roman ,pane1 whom he sent forth
 to convert the natives of that island1 
found among them a story of a virgin    
,mamna1 whose son ,yocana1 a hero and a 
god1 was chief among divinities1 and had
 in the old times taught this simple    
people the arts of peace and guided them
 through the islands4#fh-a ,when the    
missionaries penetrated to the          
,iroquois1 the ,aztecs1 the ,mayas1 and 
many other tribes1 this same story was  
told them with such startling likeness  
to one they came to tell1 that they felt
 certain either ,st4 ,thomas or ,satan  
had got the start of them in ,america4  
,but had these pious men known as well  
as we do the gentile religions of the   
,old ,world1 they would have seasoned   
their admiration4 ,long before          
,christianity was thought of1 the myth  
of the ,virgin-,mother of ,god was in   

the faith of millions1 as we have had   
abundantly shown us of late years by    
certain expounders of ,christian dogmas4
  ,how is this strange1 impossible      
belief to be explained8 ,of what secret1
 unconscious1 psychological working was 
it the expression8 ,look at its result4 
,it is that wherever this doctrine is   
developed the status matrimonialis is   
held to be less pure1 less truly        
religious1 than the status virginitatis4
 ,such is the teaching to-day in        
,lhassa1 in ,rome2 so it was in         
,yucatan1 where1 too1 there were        
nunneries filled with spouses of ,god4  
,i connect it with the general doctrine 
that chastity in either sex is more     
agreeable to ,god than marriage1 and    
this belief1 ,i think1 very commonly    
arises at a certain stage of development
 of the religious sentiment1 when it    
unconsciously recognises the            
indisputable fact that sex-love1 whether
 in its form of love of woman1 family1  
or nation1 is not what that sentiment   

craves4 ,this is first shown by         
rejecting the idea of sex-love in the   
birth of the god2 then his priests and  
priestesses refuse its allurements1 and 
deny all its claims1 those of kindred1  
of country1 of race1 until the act of   
generation itself is held unholy and the
 thought of sex a sin4 ,by such forcible
 though rude displays do they set forth 
their unconscious acknowledgment of that
 eternal truth3 8,he that loveth son or 
daughter more than ,me1 is not worthy of
 ,me40  ,the significance of these words
 is not that there is an antagonism in  
the forms of love4 ,it is not that man  
should hate himself1 as ,pascal1        
following the teachings of the ,church1 
so ably argued2 nor that the one sex    
should be set over against the other in 
sterile abhorrence2 nor yet that love of
 country and of kindred is incompatible 
with that toward the ,supreme of        
thought2 but it is that each of these   
lower1 shallower1 evanescent forms of   
emotion is and must be lost in1         

subordinated to1 that highest form to   
which these words have reference4       
,reconciliation1 not abnegation1 is what
 they mean4  ,even those religions which
 teach in its strictness the oneness of 
,god have rarely separated from his     
personality the attribute of sex4 ,he is
 the father1 pater et genitor1 of all   
beings4 ,the monotheism which we find in
 ,greece and ,india generally took this 
form4 ,the ancient ,hebrews emphasized  
the former1 not the latter sense of the 
word1 and thus depriving it of its more 
distinctive characteristics of sex1     
prepared the way for the teachings of   
,christianity1 in which the ,supreme    
,being always appears with the          
attributes of the male1 but disconnected
 from the idea of generation4           
,singularly enough1 the efforts to which
 this latent incongruity prompts1 even  
in persons speaking ,english1 in which  
tongue the articles and adjectives have 
no genders1 point back to the errors of 
an earlier age4 ,a recent prayer by an  

eminent spiritualist commences3--8,oh   
,eternal ,spirit1 our ,father and our   
,mother60 ,the expression illustrates   
how naturally arises the belief in a    
hermaphrodite god1 when once sex is     
associated with deity4  ,of all founders
 of religions1 ,mohammed first          
proclaimed a divinity without relation  
to sex4 ,one of his earliest suras      
reads3      8,he is ,god alone1     ,god
 the eternal4     ,he begetteth not1 and
 is not begotten2     ,and there is none
 like unto him40  ,and elsewhere3--     
8,he hath no spouse1 neither hath he any
 offspring40#ga-a  ,while he expressly  
acknowledged the divine conception of   
,jesus1 he denied the coarse and literal
 version of that doctrine in vogue among
 the ignorant ,christians around him4   
,enlightened christendom1 to-day1 does  
not1 ,i believe1 differ from him on this
 point4  ,such sexual religions do not  
arise1 as the theory has hitherto been1 
from study and observation of the       
generative agencies in nature1 but from 

the identity of object between love in  
sense and love in intellect1 profane and
 sacred passion4 ,the essence of each is
 continuance1 preservation2 the origin  
of each is subjective1 personal2 but the
 former has its root in sensation1 the  
latter in reason4  ,the sex-difference  
in organisms1 the 8abhorrence of        
self-fertilization0 which ,mr4 ,darwin  
speaks of as so conspicuous and         
inexplicable a phenomenon1 is but one   
example of the sway of a law which as   
action and reaction1 thesis and         
antithesis1 is common to both elementary
 motion and thought4 ,the fertile and   
profound fancy of ,greece delighted to  
prefigure this truth in significant     
symbols and myths4 ,love1 ,eros1 is     
shown carrying the globe1 or wielding   
the club of ,hercules2 he is the unknown
 spouse of ,psyche1 the soul2 and from  
the primitive chaos he brings forth the 
ordered world1 the ,kosmos4  ,the       
intimate and strange relation between   
sensuality and religion1 so often       

commented upon and denied1 again proven1
 and always misinterpreted1 thus        
receives a satisfactory explanation4    
,some singular manifestations of it1 of 
significance in religious history1 are  
presented by the records of insane      
delusions4 ,they confirm what ,i have   
above urged1 that the association is not
 one derived from observation through   
intellectual processes1 but is a        
consequence of physiological            
connections1 of identity of aim in the  
distinct realms of thought and emotion4 
,that eminent writer on mental diseases1
 ,schroeder van der ,kolk1 when speaking
 of the forms of melancholy which arise 
from physical conditions1 remarks3 8,the
 patient who is melancholy from         
disorders of the generative organs      
considers himself sinful4 ,his depressed
 tone of mind passes over into religious
 melancholy2 #8he is forsaken by ,god2  
he is lost4' ,all his afflictions have a
 religious color40 ,in a similar strain1
 ,feuchtersleben says3 8,in the female  

sex especially1 the erotic delusion1    
unknown to the patient herself1 often   
assumes the color of the                
religious40#gc-a 8,the unaccomplished   
sexual designs of nature10 observes a   
later author speaking of the effects of 
the single life1 8lead to brooding over 
supposed miseries which suggest devotion
 and religious exercise as the nepenthe 
to soothe the morbid longings40#gc-b    
,stimulate the religious sentiment and  
you arouse the passion of love1 which   
will be directed as the temperament and 
individual culture prompt4 ,develope    
very prominently any one form of love1  
and by a native affinity it will seize  
upon and consecrate to its own use      
whatever religious aspirations the      
individual has4 ,this is the general law
 of their relation4  ,all the lower     
forms of love point to one to which they
 are the gradual ascent1 both of the    
individual and on a grander scale of the
 race1 to wit1 the love of ,god4 ,this  
is the passion for the highest          

attainable truth1 a passion which1 as   
duty1 prompts to the strongest action   
and to the utter sacrifice of all other 
longings4 ,no speculative acquaintance  
with propositions satisfies it1 no      
egotistic construction of systems1 but  
the truth expressed in life1 the truth  
as that which alone either has or can   
give being and diuturnity1 this is its  
food1 for which it thirsts with holy    
ardor4 ,here is the genuine esoteric    
gnosis1 the sacred secret1 which the    
rude and selfish wishes of the savage1  
the sensual rites of ,babylon1 8mother  
of harlots10 and the sublimely unselfish
 dreams of a 8religion of humanity10    
have alike had in their hearts1 but had 
no capacity to interpret1 no words to   
articulate4  ,related to this emotional 
phase of the religious sentiment is the 
theurgic power of certain natural       
objects over some persons4 ,the biblical
 scholar ,kitto confesses that the moon 
exerted a strange influence on his mind1
 stirring his devotional nature1 and he 

owns that it would not have been hard   
for him to join the worshippers of the  
goddess of the night4 ,wilhelm von      
,humboldt in one of his odes refers to  
similar feelings excited in him by the  
gloom and murmur of groves4 ,the sacred 
poets and the religious arts generally  
acknowledge this fascination1 as it has 
been called1 which certain phenomena    
have for religious temperaments4  ,the  
explanation which suggests itself is    
that of individual and ancestral        
association4 ,in the case of ,kitto it  
was probably the latter4 ,his           
sensitively religious nature experienced
 in gazing at the moon an impression    
inherited from some remote ancestor who 
had actually made it the object of      
ardent worship4 ,the study of the laws  
of inherited memory1 so successfully    
pursued of late by ,professor ,laycock1 
take away anything eccentric about this 
explanation1 though ,i scarcely expect  
it will be received by one unacquainted 
with those laws4  ,the emotional aspect 

of religion is not exhausted by the     
varieties of fear and hope and love4    
,wonder1 awe1 admiration1 the sthetic   
emotions1 in fact all the active        
principles of man's mental economy are  
at times excited and directed by the    
thought of supernatural power4 ,some    
have attempted to trace the religious   
sentiment exclusively to one or the     
other of these4 ,but they are all       
incidental and subsidiary emotions4     
,certain mental diseases1 by abnormally 
stimulating the emotions1 predispose    
strongly to religious fervor4 ,epilepsy 
is one of these1 and in ,swedenborg and 
,mohammed1 both epileptics1 we see      
distinguished examples of religious     
mystics1 who1 no doubt honestly1        
accepted the visions which accompanied  
their disease as revelations from       
another world4 ,very many epileptics are
 subject to such delusions1 and their   
insanity is usually of a religious      
character4  ,on the other hand1         
devotional excitement is apt to bring   

about mental alienation4 ,every violent 
revival has left after it a small crop  
of religious melancholies and lunatics4 
,competent authorities state that in    
modern communities religious insanity is
 most frequent in those sects who are   
given to emotional forms of religion1   
the ,methodists and ,baptists for       
example2 whereas it is least known among
 ,roman ,catholics1 where doubt and     
anxiety are at once allayed by an       
infallible referee1 and among the       
,quakers1 where enthusiasm is           
discouraged and with whom the restraint 
of emotion is a part of discipline4#gf-a
 ,authoritative assurance in many       
disturbed conditions of mind is         
sufficient to relieve the mental tension
 and restore health4  ,if1 by what has  
been said1 it is clear that the         
religious sentiment has its origin in a 
wish1 it is equally clear that not every
 wish is concerned in it4 ,the objects  
which a man can attain by his own       
unaided efforts1 are not those which he 

makes the subjects of his prayers2 nor  
are the periodic and regular occurrences
 in nature1 how impressive they may be1 
much thought of in devotional moods4    
,the moment that an event is recognized 
to be under fixed law1 it is seen to be 
inappropriate to seek by supplication to
 alter it4 ,no devotee1 acquainted with 
the theory of the tides1 would1 like    
,canute the ,king1 think of staying     
their waves with words4 ,eclipses and   
comets1 once matters of superstitious   
terror1 have been entirely shorn of this
 attribute by astronomical discovery4   
,even real and tragic misfortunes1 if   
believed to be such as flow from fixed  
law1 and especially if they can be      
predicted sometime before they arrive1  
do not excite religious feeling4 ,as    
,bishop ,hall quaintly observes1        
referring to a curious medieval         
superstition3 8,crosses1 after the      
nature of the cockatrice1 die if they be
 foreseen40  ,only when the event       
suggests the direct action of mind1 of  

some free intelligence1 is it possible  
for the religious sentiment to throw    
around it the aureole of sanctity4      
,obviously when natural law was little  
known1 this included vastly more        
occurrences than civilized men now think
 of holding to be of religious import4  
,hence the objective and material form  
of religion is always fostered by       
ignorance1 and this is the form which   
prevails exclusively in uncultivated    
societies4  ,the manifestations of      
motion which the child first notices1 or
 which the savage chiefly observes1     
relate to himself4 ,they are associated 
with the individuals around him who     
minister to his wants2 the gratification
 of these depend on the volitions of    
others4 ,as he grows in strength he     
learns to supply his own wants1 and to  
make good his own volitions as against  
those of his fellows4 ,but he soon      
learns that many events occur to thwart 
him1 out of connection with any known   
individual1 and these of a dreadful     

nature1 hurricanes and floods1 hunger1  
sickness and death4 ,these pursue him   
everywhere1 foiling his plans1 and      
frustrating his hopes4 ,it is not the   
show of power1 the manifestations of    
might1 that he cares for in these       
events1 but that they touch him1 that   
they spoil his projects1 and render vain
 his desires2 this forces him to cast   
about for some means to protect himself 
against them4  ,in accordance with the  
teaching of his experience1 and true    
moreover to the laws of mind1 he refers 
them1 collectively1 to a mental source1 
to a vague individuality4 ,this loose1  
undefined conception of an unknown      
volition or power forms the earliest    
notion of ,deity4 ,it is hardly         
associated with personality1 yet it is  
broadly separated from the human and the
 known4 ,in the languages of savage     
tribes1 as ,i have elsewhere remarked1  
8a word is usually found comprehending  
all manifestations of the unseen world1 
yet conveying no sense of personal      

unity40#gh-a  ,by some means to guard   
against this undefined marplot to the   
accomplishment of his wishes1 is the    
object of his religion4 ,its primitive  
forms are therefore defensive and       
conciliatory4 ,the hopes of the savage  
extend little beyond the reach of his   
own arm1 and the tenor of his prayers is
 that the gods be neuter4 ,if they do   
not interfere he can take care of       
himself4 ,his religion is a sort of     
assurance of life4  ,not only the       
religion of the savage1 but every       
religion is this and not much but this4 
,with nobler associations and purer     
conceptions of life1 the religious      
sentiment ever contains these same      
elements and depends upon them for its  
vigor and growth4 ,it everywhere springs
 from a desire whose fruition depends   
upon unknown power4 ,to give the        
religious wish a definition in the      
technic of psychology1 ,i define it as3 
,expectant ,attention1 directed toward  
an event not under known control1 with a

 concomitant idea of ,cause or ,power4  
,three elements are embraced in this    
definition1 a wish1 an idea of power1   
ignorance of the nature of that power4  
,the first term prompts the hope1 the   
third suggests the fear1 and the second 
creates the personality1 which we see   
set forth in every religious system4    
,without these three1 religion as dogma 
becomes impossible4  ,if a man wishes   
for nothing1 neither the continuance of 
present comforts nor future blessings1  
why need he care for the gods8 ,who can 
hurt him1 so long as he stays in his    
frame of mind8 ,he may well shake off   
all religions and every fear1 for he is 
stronger than ,god1 and the universe    
holds nothing worth his effort to get4  
,this was the doctrine taught by ,buddha
 ,sakyanuni1 a philosopher opposed to   
every form of religion1 but who is the  
reputed founder of the most numerous    
sect now on the globe4 ,he sought to    
free the minds of his day from the      
burden of the ,brahmanic ritual1 by     

cultivating a frame of mind beyond      
desire or admiration1 and hence beyond  
the need of a creed4  ,the second       
element1 the idea of power1 is an       
intellectual abstraction4 ,its character
 is fluctuating4 ,at first it is most   
vague1 corresponding to what in its most
 general sense we term 8the             
supernatural40 ,later1 it is regarded   
under its various exhibitions as        
separable phenomena1 as in polytheisms1 
in which must be included trinitarian   
systems and the dualistic doctrine of   
the ,parsees4 ,but among the ,egyptians1
 ,greeks and ,aztecs1 as well as in the 
words of ,zarathustra and in the        
theology of ,christianity1 we frequently
 meet with the distinct recognition of  
the fundamental unity of all power4 ,at 
core1 all religions have seeds of       
monotheism4 ,when we generalize the     
current concepts of motion or force     
beyond individual displays and relative 
measures of quantity1 we recognize their
 qualitative identity1 and appreciate   

the logical unity under which we must   
give them abstract expression4 ,this is 
the process1 often unconscious1 which   
has carried most original thinkers to   
monotheistic doctrines1 no matter whence
 they started4  ,the idea of power      
controlling the unknown would of itself 
have been of no interest to man had he  
not assumed certain relations to exist  
between him and it on the one hand1 and 
it and things on the other4 ,a          
dispassionate inquiry disproves entirely
 the view maintained by various modern  
writers1 prominently by ,bain1 ,spencer 
and ,darwin1 that the contemplation of  
power or majesty in external nature     
prompts of itself the religious         
sentiment1 or could have been its       
historical origin4 ,such a view         
overlooks the most essential because the
 personal factor of religion--the wish4 
,far more correct are the words of      
,david ,hume1 in the last century1 by   
which he closes his admirable ,natural  
,history of ,religions3 8,we may        

conclude1 therefore1 that in all nations
 the first ideas of religion arose not  
from a contemplation of the works of    
nature1 but from a concern with regard  
to the events of life1 and from the     
incessant hopes and fears which actuate 
the human mind40 ,a century before him  
,hobbes had written in his terse way3   
8,the natural seed of religion lies in  
these four things3 the fear of spirits1 
ignorance of secondary causes1 the      
conciliation of those we fear1 and the  
assumption of accidents for omens40#ha-a
 ,the sentiment of religion is in its   
origin and nature purely personal and   
subjective4 ,the aspect of power would  
never have led man to worship1 unless he
 had assumed certain relations between  
the unseen author or authors of that    
power and himself4 ,what these          
assumptions were1 ,i shall discuss in   
the next chapter4  ,finally1 as has so  
often been remarked in a flippant and   
contemptuous way1#hb-a which the fact   
when rightly understood nowise          

justifies1 religion cannot exist without
 the aid of ignorance4 ,it is really and
 truly the mother of devotion4 ,the     
sentiment of religious fear does not    
apply to a known power--to the movement 
of an opposing army1 or the action of   
gravity in an avalanche for example4    
,the prayer which under such            
circumstances is offered1 is directed to
 an unknown intelligence1 supposed to   
control the visible forces4 ,as         
science--which is the knowledge of      
physical laws--extends1 the object of   
prayer becomes more and more intangible 
and remote4 ,what we formerly feared1 we
 learn to govern4 ,no one would pray    
,god to avert the thunderbolt1 if       
lightning rods invariably protected     
houses4 ,the ,swiss clergy opposed the  
system of insuring growing crops because
 it made their parishioners indifferent 
to prayers for the harvest4 ,with       
increasing knowledge and the security   
which it brings1 religious terror       
lessens1 and the wants which excite the 

sentiment of devotion diminish in number
 and change in character4  ,this is apt 
to cast general discredit on religion4  
,when we make the discovery that so many
 events which excited religious         
apprehension in the minds of our        
forefathers are governed by inflexible  
laws which we know all about1 we not    
only smile in pity at their             
superstitions1 but make the mental      
inference that the diminished emotion of
 this kind we yet experience is equally 
groundless4 ,if at the bottom of all    
displays of power lies a physical       
necessity1 our qualms are folly4        
,therefore1 to the pious soul which     
still finds the bulk of its religious   
aspirations and experiences in the      
regions of the emotions and sensations1 
the progress of science seems and really
 does threaten its cherished            
convictions4 ,the audacious mind of man 
robs the gods of power when he can      
shield himself from their anger4 ,the   
much-talked-of conflict between religion

 and science is no fiction2 it exists1  
and is bound to go on1 and religion will
 ever get the worst of it until it      
learns that the wishes to which it is   
its proper place to minister are not    
those for pleasure and prosperity1 not  
for abundant harvests and seasonable    
showers1 not success in battle and      
public health1 not preservation from    
danger and safety on journeys1 not much 
of anything that is spoken of in        
litanies and books of devotion4  ,let a 
person who still clings to this form of 
religion imagine that science had       
reached perfection in the arts of life2 
that by skilled adaptations of          
machinery1 accidents by sea and land    
were quite avoided2 that observation and
 experience had taught to foresee with  
certainty and to protect effectively    
against all meteoric disturbances2 that 
a perfected government insured safety of
 person and property2 that a consummate 
agriculture rendered want and poverty   
unknown2 that a developed hygiene       

completely guarded against disease2 and 
that a painless extinction of life in   
advanced age could surely be calculated 
upon2 let him imagine this1 and then ask
 himself what purpose religion would    
subserve in such a state of things8 ,for
 whatever would occupy it then--if it   
could exist at all--should alone occupy 
it now4   ,,footnotes3  #di-a ,address  
to the ,clergy1 pp4 #db1 #dc1 #fg1 #ajf1
 etc4  #di-b ,e4 von ,hardenberg        
,novalis1 ,werke1 s4 #cfd4  #ej-a       
,treatises ,devotional and ,practical1  
p4 #ahh4 ,london1 #ahcf4  #ej-b ,in     
,aramaic dachla means either a god or   
fear4 ,the ,arabic ,allah and the       
,hebrew ,eloah are by some traced to a  
common root1 signifying to tremble1 to  
show fear1 though the more usual        
derivation is from one meaning to be    
strong4  #ea-a 8,wen die ,hoffnung1 den 
hat auch die ,furcht verlassen40 ,arthur
 ,schopenhauer1 ,parerga und            
,paralipomena4 ,bd4 ii4 s4 #dgd4  #eb-a 
,alexander ,bain1 ,on the ,study of     

,character1 p4 #abh4 ,see also his      
remarks in his work1 ,the ,emotions and 
the ,will1 p4 #hd1 and in his notes to  
,james ,mill's ,analysis of the ,mind1  
vol4 i41 pp4 #abd-abe4  #ec-a ,wilhelm  
von ,humboldt's ,gesammelte ,werke1 ,bd4
 vii41 s4 #fb4  #ec-b ,de ,senancourt1  
,obermann1 ,lettre xli4  #ed-a ,elements
 of ,medical ,psychology1 p4 #cca4      
#ef-a ,lessing's ,gesammelte ,werke4 ,b4
 ii4 s4 #ddc 7,leipzig1 #ahee74  #eg-a  
,see ,exodus1 xxiii4 #ab2 ,psalms1 lv4  
#f2 ,isaiah1 xxx4 #ae2 ,jeremiah1 vi4   
#af2 ,hebrews1 v4 #i4 ,so ,st4          
,augustine3 8et nos post opera nostra   
sabbato vit etern requiescamus in te40  
,confessionum ,lib4 xiii4 cap4 #cf4     
#ei-a 8,filioli1 diligite alterutrum40  
,this is the 8testamentum ,johannis10 as
 recorded from tradition by ,st4 ,jerome
 in his notes to the ,epistle to the    
,galatians4  #ei-b ,alexander ,bain1    
,the ,senses and the ,intellect1 ,chap4 
,i4  #fj-a ,a ,christian ,directory4    
,part ,i4 ,chap4 ,,iii4  #fj-b 8,the    

very nature of affection1 the idea      
itself1 necessarily implies resting in  
its object as an end40 ,fifteen ,sermons
 by ,joseph ,butler1 late ,lord ,bishop 
of ,durham1 ,preface1 and p4 #adg       
7,london1 #ahda74  #fa-a ,dr4 ,j4       
,milner ,fothergill1 ,journal of ,mental
 ,science1 ,oct4 #ahgd1 p4 #aih4  #fb-a 
,the most recent work on the topic is   
that of ,messrs4 ,westropp and ,wake1   
,the ,influence of the ,phallic ,idea on
 the ,religions of ,antiquity1 ,london1 
#ahgd4  #fc-a ,schoolcraft's ,history   
and ,statistics of the ,indian ,tribes1 
,vol4 iv4 p4 #bbd4  #fc-b ,richardson1  
,arctic ,expedition1 p4 #dab4  #fc-c    
,most physicians have occasion to notice
 the almost entire loss in modern life  
of the instinctive knowledge of the sex 
relation4 ,sir ,james ,paget has lately 
treated of the subject in one of his    
,clinical ,lectures 7,london1 #ahge74   
#fd-a ,dr4 ,j4 ,p4 ,catlow1 ,principles 
of ,aesthetic ,medicine1 p4 #aab4 ,this 
thoughtful though obscure writer has    

received little recognition even in the 
circle of professional readers4  #ff-a  
,this is probably what was condemned in 
,deuteronomy xxii4 #e1 and ,romans1 i4  
#bf4  #ff-b 8,the worship of ,siva is   
too severe1 too stern for the softer    
emotions of love1 and all his temples   
are quite free from any allusions to    
it40--,ferguson1 ,tree and ,serpent     
,worship1 p4 #ga4  #fg-a ,w4 von        
,humboldt1 in his admirable essay ,ueber
 die ,mnnliche und ,weibliche ,form     
7,werke1 ,bd4 ,i474 ,elsewhere he adds3 
8,in der ,natur des ,gttlichen strebt   
alles der ,reinheit und ,vollkommenheit 
des ,gattungsbegriff entgegen40  #fh-a  
,i have collected the ,haitian myths1   
chiefly from the manuscript ,historia   
,apologetica de las ,indias             
,occidentales of ,las ,casas1 in an     
essay published in #ahga1 ,the ,arawack 
,language of ,guiana in its ,linguistic 
and ,ethnological ,relations4  #ga-a    
,the ,koran1 ,suras1,,tn-#e cxii41      
lxii41 and especially xix4  #gc-a       

,elements of ,medical ,psychology1 p4   
#bha4  #gc-b ,j4 ,thompson ,dickson1    
,the ,science and ,practice of ,medicine
 in relation to ,mind1 p4 #chc 7,new    
,york1 #ahgd74  #gf-a ,dr4 ,joseph      
,williams1 ,insanity1 its ,causes1      
,prevention and ,cure1 pp4 #fh1 #fi2    
,dr4 ,a4 ,l4 ,wigan1 ,the ,duality of   
the ,mind1 p4 #dcg4  #gh-a ,the ,myths  
of the ,new ,world1 a ,treatise on the  
,symbolism and ,mythology of the ,red   
,race of ,america1 p4 #ade4  #ha-a      
,leviathan1 ,de ,homine1 cap4 xii4      
#hb-a ,for instance1 of later writers   
from whom we might expect better things1
 ,arthur ,schopenhauer4 ,he says in his 
,parerga 7,bd4 ii4 s4 #bij73 8,ein      
gewisser ,grad allgemeiner ,unwissenheit
 ist die ,bedingung aller ,religionen20 
a correct remark1 and equally correct of
 the pursuit of science and philosophy4 
,but the ignorance which is the         
condition of such pursuit is not a part 
of science or philosophy1 and no more is
 it of religion4     ,,the ,,rational   

,,postulates ,,of ,,the ,,religious     
,,sentiment4   ,,summary4               
,religion often considered merely an    
affair of the feelings4 ,on the         
contrary1 it must assume at least three 
premises in reason1 its      8rational  
postulates40       ,i4 ,there is ,order 
in things4       ,the religious wish    
involves the idea of cause4 ,this idea  
not      exhausted by uniformity of     
sequence1 but by quantitative relation1 
that is1 ,order as opposed to ,chance4  
,both science and religion      assume  
order in things2 but the latter includes
 the ,will of ,god in      this order1  
while the former rejects it4       ,,ii4
 ,this order is one of ,intelligence4   
,the order is assumed to be a           
comprehensible one1 whether it be of    
law wholly or of volition also4         
,,iii4 ,all ,intelligence is one in     
kind4       ,this postulate             
indispensable to religion1 although it  
has been      attacked by religious as  
well as irreligious philosophers4 ,its  

decision must rest on the absoluteness  
of the formal laws of      thought4 ,the
 theory that these are products of      
natural selections      disproved by    
showing1 7#a7 that they hold true       
throughout the      material universe1  
and 7#b7 that they do not depend on it  
for their      verity4 ,reason sees     
beyond phenomena1 but descries nothing  
alien to      itself4       ,the formal 
laws of reason are purposive4 ,they     
therefore afford a      presumption of a
 moral government of the ,universe1 and 
point to an      ,intelligence          
fulfilling an end through the order in  
physical laws4      ,such an assumption1
 common to all historic religions1 is   
thus      justified by induction4       
,,chapter ,,iii4  ,,the ,,rational      
,,postulates ,,of ,,the ,,religious     
,,sentiment4   ,in philosophical        
discussions of religion as well as in   
popular exhortations upon it1 too       
exclusive stress has been laid upon its 
emotional elements4 8,it is10 says      

,professor ,bain1 8an affair of the     
feelings40#hg-a 8,the essence of        
religion10 observes ,john ,stuart ,mill1
 8is the strong and earnest direction of
 the emotions and desires towards an    
ideal object40 8,it must be allowed10   
says ,dr4 ,mansel1#hg-b 8that it is not 
through reasoning that men obtain their 
first intimation of their relation to a 
deity40 ,in writers and preachers of the
 semi-mystical school1 which embraces   
most of the ardent revivalists of the   
day1 we constantly hear the 8feeling of 
dependence0 quoted as the radical       
element of religious thought4#hg-c ,in  
,america ,theodore ,parker1 and in      
,germany ,schleiermacher1 were brilliant
 exponents of this doctrine4 ,to the    
latter the philosopher ,hegel replied   
that if religion is a matter of feeling1
 an affectionate dog is the best        
,christian4  ,this answer was not       
flippant1 but founded on the true and   
only worthy conception of the religious 
sentiment4 ,we have passed in review the

 emotions which form a part of it1 and  
recognize their power4 ,but neither     
these nor any other mere emotions1      
desires or feelings can explain even the
 lowest religion4 ,it depends for its   
existence on the essential nature of    
reason4 ,we cannot at all allow1 as ,dr4
 ,mansel asks of us1 that man's first   
intimations of ,deity came in any other 
way than as one of the ripest fruits of 
reason4 ,were such the case1 we should  
certainly find traces of them among     
brutes and idiots1 which we do not4 ,the
 slight signs of religious actions      
thought to have been noticed by some in 
the lower animals1 by ,sir ,john        
,lubbock in ants1 and by ,charles       
,darwin in dogs1 if authenticated1 would
 vindicate for these species a much     
closer mental kinship to man than we    
have yet supposed4  ,if we              
dispassionately analyze any religion    
whatever1 paying less attention to what 
its professed teachers say it is1 than  
to what the mass of the votaries believe

 it to be1 we shall see that every form 
of adoration unconsciously assumes      
certain premises in reason1 which give  
impulse and character to its emotional  
and active manifestations4 ,they are its
 data or axioms1 or1 as ,i shall call   
them1 its 8rational postulates40 ,they  
can1 ,i believe1 be reduced to three1   
but not to a lesser number4  ,before the
 religious feeling acquires the         
distinctness of a notion and urges to   
conscious action1 it must assume at     
least these three postulates1 and       
without them it cannot rise into        
cognition4 ,these1 their necessary      
character and their relations1 ,i shall 
set forth in this chapter4  ,they are as
 follows3--      ,i4 ,there is ,order in
 things4    ,,ii4 ,this order is one of 
,intelligence4   ,,iii4 ,all            
,intelligence is one in kind4  ,i4 ,the 
conscious or unconscious purpose of the 
religious sentiment1 as ,i have shown in
 the last chapter1 is the fruition of a 
wish1 the success of which depends upon 

unknown power4 ,the votary asks help    
where he cannot help himself4 ,he       
expects it through an exertion of power1
 through an efficient cause4 ,obviously 
therefore1 he is acting on the logical  
idea of ,causality4 ,this underlies and 
is essential to the simplest prayer4 ,he
 extends it1 moreover1 out of the limits
 of experience into the regions of      
hypothesis4 ,he has carried the analogy 
of observation into the realm of        
abstract conceptions4 ,no matter if he  
does believe that the will of ,god is   
the efficient cause4 ,perhaps he is     
right2 at any rate he cannot be denied  
the privilege of regarding volition as a
 co-operating cause4 ,limited at first  
to the transactions which most concerned
 men1 the conception of order as a      
divine act extended itself to the known 
universe4 ,herodotus derives the ,greek 
word for ,god  from a root which gives  
the meaning 8to set in order10 and the  
,scandinavians gave the same sense to   
their word1 ,regin4#ij-a ,thus the      

abstract idea of cause or power is a    
postulate of all religious thought4 ,let
 us examine its meaning4  ,every reader1
 the least versed in the history of     
speculative thought for the last hundred
 years1 knows how long and violent the  
discussions have been of the relations  
of 8cause and effect40 ,startled by the 
criticisms of ,hume1 ,kant sought to    
elude them by distinguishing between two
 spheres of thought1 the understanding  
and the reason4 ,sir ,william ,hamilton 
at first included the 8principle of     
sufficient reason',,tn-#f in the laws of
 thought1 but subsequently rejected it  
as pertaining to judgments1 and         
therefore material1 not formal4         
,schopenhauer claimed to have traced it 
to a fourfold root1 and ,mill with most 
of the current ,english schools1 ,bain1 
,austin1 ,spencer1 c41 maintained that  
it meant nothing but 8uniformity of     
sequence40  ,it would be vain to touch  
upon a discussion so extended as this4  
,in the first chapter ,i have remarked  

that the idea of cause does not enter   
into the conceptions of pure logic or   
thought4 ,it is1 as ,hamilton saw1      
material4 ,i shall only pause to show   
what is meant by the term 8cause0 in the
 physical sciences4 ,when one event     
follows another1 time after time1 we    
have 8uniformity of sequence40 ,suppose 
the constitution of the race were so    
happy that we slept at night only1 and  
always awoke a few moments before       
sunrise4 ,such a sequence quite without 
exception1 should1 if uniform experience
 is the source of the idea of cause1    
justly lead to the opinion that the sun 
rises because man awakes4 ,as we know   
this conclusion would be erroneous1 some
 other element beside sequence must     
complete a real cause4 ,if now1 it were 
shown that the relation of cause to     
effect which we actually entertain and  
cannot help entertaining is in some     
instances flatly contrary to all        
experience1 then we must acknowledge    
that the idea of cause asks to confirm  

it something quite independent of       
experience1 that is abstract4 ,but such 
examples are common4 ,we never saw two  
objects continue to approach without    
meeting2 but we are constrained to      
believe that lines of certain           
descriptions can forever approach and   
never meet4  ,the uniformity of sequence
 is1 in fact1 in the physical sciences  
never assumed to express the relation of
 cause and effect1 until the connection 
between the antecedent and consequent   
can be set forth abstractly in          
mathematical formul4 ,the sequence of   
the planetary motions was discovered by 
,kepler1 but it was reserved for ,newton
 to prove the theoretical necessity of  
this motion and establish its           
mathematical relations4 ,the sequence of
 sensations to impressions is well      
known1 but the law of the sequence      
remains the desideratum in              
psychology4#ib-a  ,science1 therefore1  
has been correctly defined as 8the      
knowledge of system40 ,its aim is to    

ascertain the laws of phenomena1 to     
define the 8order in things40 ,its      
fundamental postulate is that order     
exists1 that all things are 8lapped in  
universal law40 ,it acknowledges no     
exception1 and it considers that all law
 is capable of final expression in      
quantity1 in mathematical symbols4 ,it  
is the manifest of reason1 8whose       
unceasing endeavor is to banish the idea
 of ,chance40#ic-a  ,we thus see that   
its postulate is the same as that of the
 religious sentiment4 ,wherein then do  
they differ8 ,not in the recognition of 
chance4 ,accident1 chance1 does not     
exist for the religious sense in any    
stage of its growth4 ,everywhere        
religion proclaims in the words of      
,dante3--                8le cose tutte 
quante1     ,hann' ordine tra loro20    
everywhere in the more optimistic faiths
 it holds this order1 in the words of   
,st4 ,augustine1 to be one 8most fair1  
of excellent things40#ic-b  ,what we    
call 8the element of chance0 is in its  

scientific sense that of which we do not
 know the law2 while to the untutored   
religious mind it is the manifestation  
of divine will4 ,the ,kamschatkan1 when 
his boat is lost in the storm1          
attributes it to the vengeance of a god 
angered because he scraped the snow from
 his shoes with a knife1 instead of     
using a piece of wood2 if a ,dakota has 
bad luck in hunting1 he says it is      
caused by his wife stepping over a bone 
and thus irritating a spirit4 ,the idea 
of cause1 the sentiment of order1 is as 
strong as ever1 but it differs from that
 admitted by science in recognizing as a
 possible efficient motor that which is 
incapable of mathematical expression1   
namely1 a volition1 a will4 ,voluntas   
,dei asylum ignoranti1 is no unkind     
description of such an opinion4  ,so    
long as this recognition is essential to
 the life of a religious system1 just so
 long it will and must be in conflict   
with science1 with every prospect of the
 latter gaining the victory4 ,is the    

belief in volition as an efficient cause
 indispensable to the religious         
sentiment in general8 ,for this vital   
question we are not yet prepared1 but   
must first consider the remaining       
rational postulates it assumes4 ,the    
second is  ,,ii4 ,this order is one of  
intelligence4  ,by this is not meant    
that the order is one of an             
,intelligence1 but simply that the order
 which exists in things is conformable  
to man's thinking power1--that if he    
knows the course of events he can       
appreciate their relations1--that facts 
can be subsumed under thoughts4         
,whatever scheme of order there were1   
would be nothing to him unless it were  
conformable to his intellectual         
functions4 ,it could not form the matter
 of his thought4#id-a  ,science1 which  
deals in the first instance exclusively 
with phenomena1 also assumes this       
postulate4 ,it recognizes that when the 
formal laws1 which it is its mission to 
define1 are examined apart from their   

material expression1 when they are      
emptied of their phenomenal contents1   
they show themselves to be logical      
constructions1 reasoned truths1 in other
 words1 forms of intelligence4 ,the     
votary who assumes the order one of     
volition alone1 or volition with        
physical necessity1 still assumes the   
volitions are as comprehensible as are  
his own2 that they are purposive2 that  
the order1 even if not clear to him1 is 
both real and reasonable4 ,were it not  
so1 did he believe that the gods carried
 out their schemes through a series of  
caprices inconceivable to intelligence1 
through absolute chance1 insane caprice1
 or blind fate1 he could neither see in 
occurrences the signs of divine rule1   
nor hope for aid in obtaining his       
wishes4 ,in fact1 order is only         
conceivable to man at all as an order   
conformable to his own intelligence4    
,this second postulate embraces what has
 been recently called the 8,principle of
 continuity10 indispensable to sane     

thought of any kind4 ,a late work       
defines it as 8the trust that the       
,supreme ,governor of the ,universe will
 not put us to permanent intellectual   
confusion40#if-a ,looked at closely1 it 
is the identification of order with     
reason4  ,the third and final postulate 
of the religious sentiment is that      
,,iii4 ,all intelligence is one in kind4
  ,religion demands that there be a     
truth which is absolutely true1 and that
 there be a goodness which is           
universally and eternally good4 ,each   
system claims the possession1 and       
generally the exclusive possession1 of  
this goodness and truth4 ,they are right
 in maintaining these views1 for unless 
such is the case1 unless there is an    
absolute truth1 cognizable to man1 yet  
not transcended by any divine           
intelligence1 all possible religion     
becomes mere child's play1 and its      
professed interpretation of mysteries   
but trickery4  ,the ,grecian sophists   
used to meet the demonstrations of the  

mathematicians and philosophers by      
conceding that they did indeed set forth
 the truth1 so far as man's intelligence
 goes1 but that to the intelligence of  
other beings--a bat or an angel1 for    
example--they might not hold good at    
all2 that there is a different truth for
 different intelligences2 that the      
intelligence makes the truth2 and that  
as for the absolutely true1 true to     
every intelligence1 there is no such    
thing4 ,they acknowledged that a simple 
syllogism1 constructed on these         
premises1 made their own assertions     
partake of the doubtful character that  
was by them ascribed to other human     
knowledge4 ,but this they gracefully    
accepted as the inevitable conclusion of
 reasoning4 ,their position is defended 
to-day by the advocates of 8positivism10
 who maintain the relativity of all     
truth4  ,but such a conclusion is wholly
 incompatible with the religious mind4  
,it must assume that there are some     
common truths1 true infinitely1 and     

therefore1 that in all intelligence     
there is an essential unity of kind4    
8,this postulation10 says a close       
thinker1 8is the very foundation and    
essence of religion4 ,destroy it1 and   
you destroy the very possibility of     
religion40#ig-a  ,clear as this would   
seem to be to any reflective mind1 yet1 
strange to say1 it is to-day the current
 fashion for religious teachers to deny 
it4 ,scared by a phantasm of their own  
creation1 they have deserted the only   
position in which it is possible to     
defend religion at all4 ,afraid of the  
accusation that they make ,god like man1
 they have removed ,him beyond the pale 
of all intelligence1 and logically1     
therefore1 annihilated every conception 
of ,him4  ,teachers and preachers do not
 tire of telling their followers that   
,god is incomprehensible2 that his ways 
are past finding out2 that he is the    
,unconditioned1 the ,infinite1 the      
,unknowable4 ,they really mean that he  
is another order of intelligence1 which1

 to quote a famous comparison of        
,spinoza1 has the same name as ours1 but
 is no more one with it than the dog is 
one with his namesake1 the dog-star6    
,they are eagerly seconded in this      
position by a school of writers who     
distinctly see where such a doctrine    
leads1 and who do not hesitate to carry 
it home4 ,mr4 ,mill is right in his     
scorn for those who 8erect the incurable
 limitations of the human conceptive    
faculty into laws of the outward        
universe10 if there are such            
limitations4 ,and ,mr4 ,spencer is      
justified in condemning 8the            
transcendent audacity which passes      
current as piety10 if his definition of 
the underlying verity of religion is    
admitted--that it is 8the consciousness 
of an inscrutable power which1 in its   
nature1 transcends intuition1 and is    
beyond imagination40#ih-a ,they are but 
following the orthodox ,sir ,william    
,hamilton1 who says3 8,creation must be 
thought as the incomprehensible         

evolution of power into energy40#ii-a   
,we are to think that which by the terms
 of the proposition is unthinkable6 ,a  
most wise master6  ,let it be noted that
 the expressions such as inscrutable1   
incomprehensible1 unknowable1 etc41     
which such writers use1 are avowedly not
 limited to man's intelligence in its   
present state of cultivation1 but are   
applied to his kind of intelligence1 no 
matter how far trained4 ,they mean that 
the inscrutable1 etc41 is not merely not
 at present open to man's               
observation--that were a truism--but    
that it cannot be subsumed under the    
laws of his reasoning powers4 ,in other 
words1 they deny that all intelligence  
is one in kind4 ,some accept this fully1
 and concede that what are called the   
laws of order1 as shown by science1 are 
only matters of experience1 true here   
and now1 not necessarily and absolutely 
true4  ,this is a consistent inference1 
and applies1 of course1 with equal force
 to all moral laws and religious dogmas4

  ,the arguments brought against such   
opinions have been various4 ,the old    
reply to the sophists has been dressed  
in modern garb1 and it has been         
repeatedly put that if no statement is  
really true1 then this one1 to wit 8no  
statement is really true10 also is not  
true2 and if that is the case1 then     
there are statements which really are   
true4 ,the theory of evolution as a     
dogma has been attacked by its own      
maxims2 in asserting that all knowledge 
is imperfect1 it calls its own verity   
into question4 ,if all truth is         
relative1 then this at least is         
absolutely true4  ,it has also been     
noted that all such words as            
incomprehensible1 unconditioned1        
infinite1 unknowable1 are in their      
nature privatives1 they are not a       
thought but are only one element of a   
thought4 ,as has been shown in the first
 chapter1 every thought is made up of a 
positive and a privative1 and it is     
absurd and unnatural to separate the one

 from the other4 ,the concept man1      
regarded as a division of the higher    
concept animal1 is made up of man and   
not-man4 ,in so far as other animals are
 included under the term 8not-man0 they 
do not come into intelligent cognition2 
but that does not mean that they cannot 
do so4 ,so 8the unconditioned0 is really
 a part of the thought of 8the          
conditioned10 the 8unknowable0 a part of
 the 8knowable10 the 8infinite0 a part  
of the thought of the 8finite40 ,under  
material images these privatives1 as    
such1 cannot be expressed2 but in pure  
thought which deals with symbols and    
types alone1 they can be4  ,but if the  
abstract laws of thought themselves are 
confined in the limits of one kind of   
intelligence1 then we cannot take an    
appeal to them to attack this sophism4  
,therefore on maintaining their         
integrity the discussion must finally   
rest4 ,this has been fully recognized by
 thinkers1 one of whom has not long     
since earnestly called attention to 8the

 urgent necessity of fathoming the      
psychical mechanism on which rests all  
our intellectual life40#aja-a  ,in this 
endeavor the attempt has been made to   
show that the logical laws are derived  
in accordance with the general theory of
 evolution from the natural or material 
laws of thinking4 ,these1 as ,i have    
previously remarked1 are those of the   
association of ideas1 and come under the
 general heads of contiguity and        
similarity4 ,such combinations are      
independent of the aim of the logical   
laws1 which is correct thinking4 ,a     
,german writer1 ,dr4 ,windelband1 has   
therefore argued that as experience1    
strengthened by hereditary transmission1
 continued to show that the particular  
combinations which are in accord with   
what we call the laws of thought        
furnished the best1 that is1 the most   
useful results1 they were adopted in    
preference to others and finally assumed
 as the criteria of truth4  ,of course  
it follows from this that as these laws 

are merely the outcome of human         
experience they can have no validity    
outside of it4 ,consequently1 adds the  
writer ,i have quoted1 just as the study
 of optics teaches us that the human eye
 yields a very different picture of the 
external world from that given by the   
eye of a fly1 for instance1 and as each 
of them is equally far from the reality1
 so the truth which our intelligence    
enables us to reach is not less remote  
from that which is the absolutely true4 
,he considers that this is proven by the
 very nature of the 8law of             
contradiction0 itself1 which must be    
inconsistent with the character of      
absolute thought4 ,for in the latter1   
positive truth only can exist1 therefore
 no negation1 and no law about the      
relation of affirmative to              
negative4#ajb-a  ,the latter criticism  
assumes that negation is of the nature  
of error1 a mistake drawn from the use  
of the negative in applied logic4 ,for  
in formal logic1 whether as quantity or 

quality1 that is1 in pure mathematics or
 abstract thought1 the reasoning is just
 as correct when negatives are employed 
as when positives1 as ,i have remarked  
before4 ,the other criticism is more    
important1 for if we can reach the      
conclusion that the real laws of the    
universe are other than as we understand
 them1 then our intelligence is not of a
 kind to represent them4  ,such an      
opinion can be refuted directly4 ,the   
laws which we profess to know are as    
operative in the remotest nebulae as in 
the planet we inhabit4 ,it is altogether
 likely that countless forms of         
intelligent beings inhabit the starry   
wastes1 receiving through sensory       
apparatus widely different from ours    
very diverse impressions of the external
 world4 ,all this we know1 but we also  
know that if those beings have defined  
the laws which underlie phenomena1 they 
have found them to be the same that we  
have2 for were they in the least        
different1 in principle or application1 

they could not furnish the means1 as    
those we know do1 of predicting the     
recurrence of the celestial motions with
 unfailing accuracy4 ,therefore the     
demonstrations of pure mathematics1 such
 as the relation of an absciss to an    
ordinate1 or of the diameter to the     
circumference1 must be universally true2
 and hence the logical laws which are   
the ultimate criteria of these truths   
must also be true to every intelligence1
 real or possible4#ajc-a  ,another and  
forcible reply to these objections is   
that the laws which our intelligence has
 reached and recognizes as universally  
true are not only not derived from      
experience1 but are in direct opposition
 to and are constantly contradicted by  
it4 ,neither sense nor imagination has  
ever portrayed a perfect circle in which
 the diameter bore to the circumference 
the exact proportion which we know it   
does bear4 ,the very fact that we have  
learned that our senses are wholly      
untrustworthy1 and that experience is   

always fallacious1 shows that we have   
tests of truth depending on some other  
faculty4 8,each series of connected     
facts in nature furnishes the intimation
 of an order more exact than that which 
it directly manifests40#ajd-a  ,but1 it 
has been urged1 granted that we have    
reached something like positive         
knowledge of those laws which are the   
order of the manifestation of phenomena1
 the real ,inscrutable1 the mysterious  
,unknowable1 escapes us still2 this is  
the nature of phenomenal manifestation1 
8the secret of the ,power manifested in 
,existence40#ajd-b ,at this point the   
physicist trips and falls2 and here1    
too1 the metaphysician stumbles4  ,i    
have already spoken of our aptitude to  
be frightened by a chimera1 and deceived
 by such words as 8nature0 and 8cause40 
,laws and rules1 by which we express    
,order1 are restrictive only in a       
condition of intelligence short of      
completeness1 only therefore in that    
province of thought which concerns      

itself with material facts4 ,the        
musician is not fettered by the laws of 
harmony1 but only by those of discord4  
,the truly virtuous man1 remarks        
,aristotle1 never has occasion to       
practise self-denial4 ,hence1           
mathematically1 8the theory of the      
intellectual action involves the        
recognition of a sphere of thought from 
which all limits are withdrawn40#aje-a  
,true freedom1 real being1 is only      
possible when law as such is inexistent4
 ,only the lawless makes the law4 ,when 
the idea of the laws of order thus      
disappears in that of free function     
consistent with perfect order1 when1 as 
,kant expresses it1 we ascend from the  
contemplation of things acting according
 to law1 to action according to the     
representation of law1#aje-b we can1    
without audacity1 believe that we have  
penetrated the secret of existence1 that
 we have reached the limits of          
explanation and found one wholly        
satisfying the highest reason4          

,intelligence1 not apart from phenomena1
 but parallel with them1 not under law1 
but through perfect harmony above it1   
power one with being1 the will which is 
8the essence of reason10 the emanant    
cause of phenomena1 immanent only by the
 number of its relations we have not    
learned1 this is the satisfying and     
exhaustive solution4 ,the folly lies not
 in claiming reason as the absolute1 but
 in assuming that the absolute is beyond
 and against reason4  ,there is nothing 
new in this explanation2 and it is none 
the worse for being old4 ,if ,anaxagoras
 discerned it dimly1 and many a one     
since him has spoken of ,intelligence1  
,reason1 ,nous or ,logos as the         
constructive factor of the creation2 if 
8all the riper religions of the ,orient 
assumed as their fundamental principle  
that unless the ,highest penetrates all 
parts of the ,universe1 and itself      
conditions whatever is conditioned1 no  
universal order1 no ,kosmos1 no real    
existence is thinkable20#ajf-a such     

inadequate expressions should never     
obscure the truth that reason in its    
loftiest flights descries nothing nobler
 than itself4  ,the relative1 as its    
name implies1 for ever presupposes and  
points to the absolute1 the latter an   
,intelligence also1 not one that renders
 ours futile and fallacious1 but one    
that imparts to ours the capacity we    
possess of reaching eternal and         
ubiquitous truth4 ,the severest         
mathematical reasoning forces us to this
 conclusion1 and we can dispense with   
speculation about it4  ,only on the     
principle which here receives its proof1
 that man has something in him of ,god1 
that the norm of the true holds good    
throughout1 can he know or care anything
 about divinity4 8,it takes a god to    
discern a god10 profoundly wrote        
,novalis4  ,when a religion teaches what
 reason disclaims1 not through lack of  
testimony but through a denial of the   
rights of reason1 then that religion    
wars against itself and will fall4      

,faith is not the acceptance of what    
intelligence rejects1 but a suspension  
of judgment for want of evidence4 ,a    
thoroughly religious mind will rejoice  
when its faith is shaken with doubt2 for
 the doubt indicates increased light    
rendering perceptible some possible     
error not before seen4  ,least of all   
should a believer in a divine revelation
 deny the oneness of intelligence4 ,for 
if he is right1 then the revealed truth 
he talks about is but relative and      
partial1 and those inspired men who     
claimed for it the sign manual of the   
,absolute were fools1 insane or liars4  
,if the various arguments ,i have       
rehearsed indicate conclusively that in 
the laws of thought we have the norms of
 absolute truth--and skepticism on this 
point can be skepticism and not belief  
only by virtue of the very law which it 
doubts--some important corollaries      
present themselves4  ,regarding in the  
first place the nature of these laws1 we
 find them very different from those of 

physical necessity--those which are     
called the laws of nature4 ,the latter  
are authoritative1 they are never means 
to an end1 they admit no exception1 they
 leave no room for error4 ,not so with  
the laws of reasoning4 ,man far more    
frequently disregards than obeys them2  
they leave a wide field for fallacy4    
,wherein then lies that theoretical     
necessity which is the essence of law8  
,the answer is that the laws of         
reasoning are purposive only1 they are  
regulative1 not constitutive1 and their 
theoretical necessity lies in the end1  
the result of reasoning1 that is1 in the
 knowing1 in the recognition of truth4  
,they are what the ,germans call        
,zweckgesetze4#ajh-a  ,but in           
mathematical reasoning and in the       
processes of physical nature the        
absolute character of the laws which    
prevail depends for its final necessity 
on their consistency1 their entire      
correspondence with the laws of right   
reasoning4 ,applied to them the         

purposive character of the laws is not  
seen1 for their ends are fulfilled4 ,we 
are brought1 therefore1 to the momentous
 conclusion that the manifestation of   
,order1 whether in material or mental   
processes1 8affords a presumption1 not  
measurable indeed but real1 of the      
fulfilment of an end or                 
purpose20#ajh-a,,tn-#g and this purpose1
 one which has other objects in view    
than the continuance of physical        
processes4 ,the history of mind1 from   
protoplasmic sensation upward1 must be a
 progression1 whose end will be worth   
more than was its beginning1 a process1 
which has for its purpose the           
satisfaction of the laws of mind4 ,this 
is nothing else than correct thinking1  
the attainment of truth4  ,but this     
conclusion1 reached by a searching      
criticism of the validity of scientific 
laws1 is precisely that which is the    
postulate of all developed creeds4 8,the
 faith of all historical religions10    
says ,bunsen1 8starts from the          

assumption of a universal moral order1  
in which the good is alone the true1 and
 the true is the only good40#aji-a  ,the
 purposive nature of the processes of   
thought1 as well as the manner in which 
they govern the mind1 is illustrated by 
the history of man4 ,his actions1       
whether as an individual or as a nation1
 are guided by ideas not derived from   
the outer world1 for they do not        
correspond to actual objects1 but from  
mental pictures of things as he wants   
them to exist4 ,these are his hopes1 his
 wishes1 his ideals2 they are the more  
potent1 and prompt to more vigorous     
action1 the clearer they are to his     
mind4 ,even when he is unconscious of   
them1 they exist as tendencies1 or      
instincts1 inherited often from some    
remote ancestor1 perhaps even the       
heir-loom of a stage of lower life1 for 
they occur where sensation alone is     
present1 and are an important factor in 
general evolution4  ,it is usually      
conceded that this theory of organic    

development very much attenuates the    
evidence of what is known as the        
argument from design in nature1 by which
 the existence of an intelligent        
,creator is sought to be shown4 ,if the 
distinction between the formal laws of  
mathematics1 which are those of nature1 
and logic1 which are those of mind1 be  
fully understood1 no one will seek such 
an argument in the former but in the    
latter only1 for they alone1 as ,i have 
shown1 are purposive1 and they are      
wholly so4 ,the only ,god that nature   
points to is an adamantine ,fate4  ,if  
religion has indeed the object which    
,bunsen assigns it1 physical phenomena  
cannot concern it4 ,its votaries should 
not look to change the operation of     
natural laws by incantations1 prayers or
 miracles4  ,whenever in the material   
world there presents itself a seeming   
confusion1 it is certain to turn out but
 an incompleteness of our observation1  
and on closer inspection it resolves    
itself into some higher scheme of       

,order4 ,this is not so in the realm of 
thought4 ,wrong thinking never can      
become right thinking4 ,a profound      
writer has said3 8,one explanation only 
of these facts can be given1 viz41 that 
the distinction between true and false1 
between correct and incorrect1 exists in
 the processes of the intellect1 but not
 in the region of a physical            
necessity40#aaa-a ,a religion therefore 
which claims as its mission the         
discovery of the true and its           
identification with the good1--in other 
words the persuading man that he should 
always act in accordance with the       
dictates of right reasoning--should be  
addressed primarily to the intellect4   
,as man can attain to certain truths    
which are without any mixture of        
fallacy1 which when once he comprehends 
them he can never any more doubt1 and   
which though thus absolute do not fetter
 his intellect but first give it the use
 of all its powers to the extent of     
those truths2 so he can conceive of an  

,intelligence in which all truth is thus
 without taint of error4 ,not only is   
such an ,intelligence conceivable1 it is
 necessary to conceive it1 in order to  
complete the scientific induction of 8a 
sphere of thought from which all limits 
are withdrawn10 forced upon us by the   
demonstrations of the exact             
sciences4#aaa-b  ,thus do we reach the  
foundation for the faith in a moral     
government of the world1 which it has   
been the uniform characteristic of      
religions to assert2 but a government1  
as thus analytically reached1 not easily
 corresponding with that which popular  
religion speaks of4 ,such feeble        
sentiments as mercy1 benevolence and    
effusive love1 scarcely find place in   
this conception of the source of        
universal order4 ,in this cosmical      
dust-cloud we inhabit1 whose each speck 
is a sun1 man's destiny plays a         
microscopic part4 ,the vexed question   
whether ours is the best possible or the
 worst possible world1 drops into       

startling insignificance4 ,religion has 
taught the abnegation of self2 science  
is first to teach the humiliation of the
 race4 ,not for man's behoof were       
created the greater and the lesser      
lights1 not for his deeds will the sun  
grow dark or the stars fall1 not with   
any reference to his pains or pleasure  
was this universe spread upon the night4
 ,that ,intelligence which pursues its  
own ends in this ,all1 which sees from  
first to last the chain of causes which 
mould human action1 measures not its    
purposes by man's halting sensations4   
,such an ,intelligence is fitly         
described by the philosopher-poet as    
one1      8,wo die ,gerechtigkeit so    
,wurzel schlget1     ,und ,schuld und   
,unschuld so erhaben wget     ,dass sie 
vertritt die ,stelle aller ,gte40#aab-a 
,in the scheme of the universe1 pain and
 pleasure1 truth and error1 has each its
 fitness1 and no single thought or act  
can be judged apart from all others that
 ever have been and ever shall be4      

,such was the power that was            
contemplated by the ,hebrew prophet1 one
 from which all evil things and all good
 things come1 and who disposes them all 
to the fulfilment of a final purpose3   
8,i am the ,lord and there is none else4
 ,i form the light and create           
darkness2 ,i make peace and create      
evil40       8,i am ,god and there is   
none like me1 declaring the end from the
      beginning1 and from ancient times 
the things which are not yet            
done40#aac-a  ,in a similar strain the  
ancient ,aryan sang3--      8,this do ,i
 ask thee1 tell me1 ,o ,ahura6     ,who 
is he1 working good1 made the light and 
also darkness8     ,who is he1 working  
good1 made the sleep as well as waking8 
,who the night1 as well as noon and the 
morning80  ,and the reply came3         
8,know also this1 ,o pure ,zarathustra3 
through my wisdom1 through      which   
was the beginning of the world1 so also 
its end shall      be40#aac-b  ,or as   
the ,arabian apostle wrote1 inspired by 

the same idea3--      8,praise the name 
of thy ,lord1 the ,most ,high1     ,who 
hath created and balanced all things1   
,who hath fixed their destinies and     
guideth them40       8,the ,revelation  
of this book is from the ,mighty1 the   
,wise4 ,we have      not created the    
,heavens and the ,earth and all that is 
between them      otherwise than with a 
purpose and for a settled term40#aac-c  
,,footnotes3  #hg-a ,the ,emotions and  
,will1 p4 #eid4 ,so ,professor ,tyndall 
speaks of confining the religious       
sentiment to 8the region of emotion1    
which is its proper sphere40  #hg-b ,h4 
,l4 ,mansel1 ,the ,limits of ,religious 
,thought1 p4 #aae4 7,boston1 #ahei47    
#hg-c 8,the one relation which is the   
ground of all true religion is a total  
dependence upon ,god40 ,william ,law1   
,address to the ,clergy1 p4 #ab4 8,the  
essential germ of the religious life is 
concentrated in the absolute feeling of 
dependence on infinite power40 ,j4 ,d4  
,morell1 ,the ,philosophy of ,religion1 

p4 #id4 7,new ,york1 #ahdi47 ,this      
accomplished author1 well known for his 
,history of ,philosophy1 is the most    
able ,english exponent of the religious 
views of ,schleiermacher and ,jacobi4   
#ij-a 8,weil sie die ,welt eingerichtet 
haben40 ,creuzer1 ,symbolik und         
,mythologie der alten ,vlker1 ,bd4 ,i4  
s4 #afi4 ,it is not of any importance   
that ,herodotus' etymology is incorrect3
 what ,i wish to show is that he and his
 contemporaries entertained the         
conception of the gods as the authors of
 order4  #ib-a ,this distinction is well
 set forth by ,a4 von ,humboldt1        
,kosmos1 p4 #chh 7,phila41 #ahfi74      
#ic-a 8,ueberall den ,zufall zu         
verbannen1 zu verhindern1 dass in dem   
,gebiete des ,beobachtens und ,denkens  
er nicht zu herrschen scheine1 im       
,gebiete des ,handelns nicht herrsche1  
ist das ,streben der ,vernunft40        
,wilhelm von ,humboldt1 ,ueber ,goethe's
 ,hermann und ,dorothea1 iv4  #ic-b     
8,iste ordo pulcherrimus rerum valde    

bonarum40 ,confessiones1 ,lib4 xiii4    
cap4 xxxv4  #id-a 8,the notion of a ,god
 is not contained in the mere notion of 
,cause1 that is the notion of ,fate or  
,power4 ,to this must be added          
,intelligence10 etc4 ,sir ,wm4          
,hamilton1 ,lectures on ,metaphysics1   
,lecture ii4  #if-a ,the ,unseen        
,universe1 p4 #fj4  #ig-a ,james        
,frederick ,ferrier1 ,lectures on ,greek
 ,philosophy1 p4 #ac 7,edinburgh1       
#ahff74 ,on a question growing directly 
out of this1 to wit1 the relative       
character of good and evil1 ,mr4 ,j4 ,s4
 ,mill expresses himself thus3 8,my     
opinion of this doctrine is1 that it is 
beyond all others which now engage      
speculative minds1 the decisive one     
between moral good and evil for the     
,christian world40 ,examination of      
,hamilton's ,philosophy1 p4 #ij4  #ih-a 
,first ,principles1 pp4 #ajh1 #abg4     
#ii-a ,lectures on ,metaphysics1 ,vol4  
,i41 p4 #fij4  #aja-a ,professor        
,steinthal in the ,zeitschrift fr       

,vlkerpsychologie4  #ajb-a ,dr4 ,w4     
,windelband1 ,die ,erkenntnissiehre     
unter dem voelkerpsychologischem        
,gesichtspunkte1 in the ,zeitschrift fr 
,vlkerpsychologie1 #ahgd1 ,bd4 ,,viii4  
,s4 #afe sqq4  #ajc-a ,i would ask the  
reader willing to pursue this reasoning 
further1 to peruse the charming essay of
 ,oersted1 entitled ,das ganze ,dasein  
,ein ,vernunftreich4  #ajd-a ,geo4      
,boole1 ,an ,investigation of the ,laws 
of ,thought1 p4 #djg4  #ajd-b ,herbert  
,spencer1 ,first ,principles1 p4 #aab4  
,spinoza's famous proposition1          
previously quoted1 ,unaquque res quantum
 in se est1 in suo esse perseverare     
conatur1 7,ethices1 ,pars ,,iii41 ,prop4
 ,,vi417 expresses also the ultimate of 
modern investigation4 ,a recent critic  
considers it is a fallacy because the   
conatus 8surreptitiously implies a sense
 of effort or struggle for existence10  
whereas the logical concept of a res    
does not involve effort 7,s4 ,n4        
,hodgson1 ,the ,theory of ,practice1    

vol4 ,i4 pp4 #acd-f1 ,london1 #ahgj47   
,the answer is that identity implies    
continuance4 ,in organic life we have   
the fact of nutrition1 a function whose 
duty is to supply waste1 and hence offer
 direct opposition to perturbing forces4
  #aje-a ,geo4 ,boole1 ,the ,laws of    
,thought1 p4 #dai4  #aje-b ,kant1 ,the  
,metaphysic of ,ethics1 p4 #bc 7,eng4   
,trans4 ,london1 #ahfi47  #ajf-a        
,creuzer1 ,symbolik und ,mythologie der 
alten ,voelker1 ,bd4 ,i4 s4 #bia4       
#ajh-a ,see this distinction between    
physical and thought laws fully set     
forth by ,prof4 ,boole in the appendix  
to ,the ,laws of ,thought1 and by ,dr4  
,windelband1 ,zeitschrift fr            
,voelkerpsychologie1 ,bd4 ,,viii41 s4   
#afe sqq4  #ajh-b ,geo4 ,boole1 u4 s4 p4
 #cii4  #aji-a 8,der ,glaube aller      
geschichtlichen ,religionen geht aus von
 dieser ,annahme einer sittlichen1 in   
,gott bewusst lebenden1 ,weltordnung1   
wonach das ,gute das allein ,wahre ist1 
and das ,wahre das allein ,gute40 ,gott 

in der ,geschichte1 ,bd4 ,i4 s4 xl4     
,leipzig1 #aheg4  #aaa-a ,geo4 ,boole1  
,laws of ,thought1 p4 #daj4  #aaa-b ,the
 latest researches in natural science   
confirm the expressions of ,w4 von      
,humboldt3 8,das ,streben der ,natur ist
 auf etwas ,unbeschrnktes gerichtet40   
8,die ,natur mit endlichen ,mitteln     
unendliche ,zwecke verfolgt40 ,ueber den
 ,geschlechtsunterschied1 etc4  #aab-a  
,wilhelm von ,humboldt1 ,sonnette1      
8,hchste ,gerechtigkeit40  #aac-a       
,isaiah1 xlv4 #g2 xlvi4 #aj4  #aac-b    
,khordah--avesta1 ,ormazd--,yasht1 #ch1 
and ,yana1 #db4  #aac-c ,the ,koran1    
,suras lxxxvii41 xlvi4     ,,the        
,,prayer ,,and ,,its ,,answer4          
,,summary4       ,religion starts with a
 ,prayer4 ,this is an appeal to the     
unknown1      and is indispensable in   
religious thought4 ,the apparent        
exceptions      of ,buddhism and        
,confucianism4       ,all prayers relate
 to the fulfilment of a wish4 ,at first 
its direct      object is alone thought 

of4 ,this so frequently fails that the  
indirect object rises into view4 ,this  
stated to be the increase of      the   
pleasurable emotions4 ,the inadequacy of
 this statement4       ,the answers to  
prayer4 ,as a form of ,expectant        
,attention1 it exerts      much         
subjective power4 ,can it influence     
external phenomena8 ,it is              
possible4 ,deeply religious minds reject
 both these answers1      however4 ,they
 claim the objective answer to be       
,inspiration4 ,all      religions unite 
in this claim4       ,inspirations have 
been contradictory4 ,that is genuine    
which teaches      truths which cannot  
be doubted concerning duty and deity4 ,a
 certain      mental condition favors   
the attainment of such truths4 ,this    
simulated in religious entheasm4        
,examples4 ,it is allied to the most    
intense intellectual action1 but its    
steps remain unknown4     ,,chapter     
,,iv4  ,,the ,,prayer ,,and ,,its       
,,answer4   ,the foregoing analysis of  

the religious sentiment results in      
finding it1 even in its simplest forms1 
a product of complicated reasoning      
forced into action by some of the       
strongest emotions1 and maintaining its 
position indefeasibly through the       
limitations of the intellect4 ,this it  
does1 however1 with a certain nobleness1
 for while it wraps the unknown in      
sacred mystery1 it proclaims man one in 
nature with the ,highest1 by birthright 
a son of the gods1 of an intelligence   
akin to theirs1 and less than they only 
in degree4 ,through thus presenting at  
once his strength and his feebleness1   
his grandeur and his degradation1       
religion goes beyond philosophy or      
utility in suggesting motives for       
exertion1 stimuli to labor4 ,this phase 
of it will now occupy us4  ,the         
,religious ,sentiment manifests itself  
in thought1 in word and in act through  
the respective media of the ,prayer1 the
 ,myth and the ,cult4 ,the first        
embraces the personal relations of the  

individual to the object of his worship1
 the second expresses the opinions      
current in a community about the nature 
and actions of that object1 the last    
includes the symbols and ceremonies     
under and by which it is represented and
 propitiated4  ,the first has the       
logical priority4 ,man cares nothing for
 ,god--can care nothing for him         
practically--except as an aid to the    
fulfilment of his desires1 the          
satisfaction of his wants1 as the       
8ground of his hopes40 ,the root of the 
religious sentiment1 ,i have said1 is 8a
 wish whose fruition depends upon       
unknown power40 ,an appeal for aid to   
this unknown power1 is the first form of
 prayer in its religious sense4 ,it is  
not merely 8the soul's sincere desire40 
,this may well be and well directed1 and
 yet not religious1 as the devotion of  
the mathematician to the solution of an 
important problem4 ,with the desire must
 be the earnest appeal to the unknown4  
,a theological dictionary ,i have at    

hand almost correctly defines it as 8a  
petition for spiritual or physical      
benefits which we believe we cannot     
obtain without divine co-operation40    
,the words in brackets must be inserted 
to complete the definition4  ,it need   
not be expressed in language4 ,rousseau1
 in his ,confessions1 tells of a bishop 
who1 in visiting his diocese1 came      
across an old woman who was troubled    
because she could frame no prayer in    
words1 but only cry1 8,oh60 8,good      
mother10 said the wise bishop1 8,pray   
always so4 ,your prayers are better than
 ours40#aai-a  ,a petition for          
assistance is1 as ,i have said1 one of  
its first forms2 but not its only one4  
,the assistance asked in simple prayers 
is often nothing more than the          
neutrality of the gods1 their           
non-interference2 8no preventing        
,providence10 as the expression is in   
our popular religion4 ,prayers of fear  
are of this kind3      8,and they say1  
,god be merciful1     ,who ne'er said1  

,god be praised40  ,some of the         
,egyptian formul even threaten the gods 
if they prevent success4#aai-b ,the wish
 accomplished1 the prayer may be one of 
gratitude1 often enough of that kind    
described by ,la ,rochefoucauld1 of     
which a prominent element is 8a lively  
sense of possible favors to come40#aai-c
  ,or again1 self-abasement being so    
natural a form of flattery that to call 
ourselves 8obedient and humble servants0
 of others1 has passed into one of the  
commonest forms of address1 many prayers
 are made up of similar expressions of  
humility and contrition1 the votary     
calling himself a 8miserable sinner0 and
 a 8vile worm10 and on the other hand   
magnifying his ,lord as greater than all
 other gods1 mighty and helpful to those
 who assiduously worship him4  ,in some 
form or other1 as of petition1 gratitude
 or contrition1 uttered in words or     
confined to the aspirations of the soul1
 prayer is a necessary factor in the    
religious life4 ,it always has been1 and

 it must be present4  ,the exceptions   
which may be taken to this in religious 
systems are chiefly two1 those supposed 
to have been founded by ,buddha         
,sakyamuni and ,confucius4  ,it is      
undoubtedly correct that ,buddha        
discouraged prayer4 ,he permitted it at 
best in the inferior grades of          
discipleship4 ,for himself1 and all who 
reached his stage of culture1 he        
pronounced it futile4  ,but ,buddha did 
not set out to teach a religion1 but    
rather the inutility of all creeds4 ,he 
struck shrewdly at the root of them by  
placing the highest condition of man in 
the total extinguishment of desire4 ,he 
bound the gods in fetters by            
establishing a theory of causal         
connection 7the twelve ,nidana7 which   
does away with the necessity of ruling  
powers4 ,he then swept both matter and  
spirit into unreality by establishing   
the canon of ignorance1 that the highest
 knowledge is to know that nothing is2  
that there is neither being nor         

not-being1 nor yet the becoming4 ,after 
this wholesale iconoclasm the only      
possible object in life for the sage is 
the negative one of avoiding pain1 which
 though as unreal as anything else1     
interferes with his meditations on its  
unreality4 ,to this negative end the    
only aid he can expect is from other    
sages who have gone farther in          
self-cultivation4 ,self1 therefore1 is  
the first1 the collective body of sages 
is the second1 and the written          
instruction of ,buddha is the third2 and
 these three are the only sources to    
which the consistent ,buddhist looks for
 aid4  ,this was ,buddha's teaching4    
,but it is not ,buddhism as professed by
 the hundreds of millions in ,ceylon1 in
 ,thibet1 ,china1 ,japan1 and ,siberia1 
who claim ,sakyamuni under his names    
,buddha1 the awakened1 ,tathagata1 thus 
gone1 or gone before1 ,siddartha1 the   
accomplisher of the wish1 and threescore
 and ten others of like purport1 as     
their inspired teacher4 ,millions of    

saints1 holy men1 ,buddhas1 they        
believe1 are ready to aid in every way  
the true believer1 and incessant1       
constant prayer is1 they maintain1 the  
one efficient means to insure this aid4 
,repetition1 dinning the divinities and 
wearying them into answering1 is their  
theory4 ,therefore they will repeat a   
short formula of four words 7om mani    
padme hum--,om6 the jewel in the lotus1 
amen7 thousands of times a day2 or1 as  
they correctly think it not a whit more 
mechanical1 they write it a million     
times on strips of paper1 fasten it     
around a cylinder1 attach this to a     
water or a wind-wheel1 and thus sleeping
 or waking1 at home or abroad1 keep up a
 steady fire of prayer at the gods1     
which finally1 they sanguinely hope1    
will bring them to submission4  ,no sect
 has such entire confidence in the power
 of prayer as the ,buddhists4 ,the most 
pious ,mahometan or ,christian does not 
approach their faith4 ,after all is said
 and done1 the latter has room to doubt 

the efficacy of his prayer4 ,it may be  
refused4 ,not so the ,buddhists4 ,they  
have a syllogism which covers the case  
completely1 as follows3--      ,all     
things are in the power of the gods4    
,the gods are in the power of prayer4   
,prayer is at the will of the saint4    
,therefore all things are in the power  
of the saint4  ,the only reason that any
 prayer fails is that it is not repeated
 often enough--a statement difficult to 
refute4  ,the case with ,confucius was  
different4#abb-a ,no speculative        
dreamer1 but a practical man1 bent on   
improving his fellows by teaching them  
self-reliance1 industry1 honesty1 good  
feeling and the attainment of material  
comfort1 he did not see in the religious
 systems and doctrines of his time any  
assistance to these ends4 ,therefore1   
like ,socrates and many other men of    
ancient and modern times1 without       
actually condemning the faiths around   
him1 or absolutely neglecting some      
external respect to their usages1 he    

taught his followers to turn away from  
religious topics and occupy themselves  
with subjects of immediate utility4 ,for
 questions of duty1 man1 he taught1 has 
a sufficient guide within himself4      
8,what you do not like10 he said1 8when 
done to yourself1 do not to others40    
,the wishes1 he adds1 should be limited 
to the attainable2 thus their           
disappointment can be avoided by a just 
estimate of one's own powers4 ,he used  
to compare a wise man to an archer3     
8,when the archer misses the target1 he 
seeks for the cause of his failure      
within himself40 ,he did not like to    
talk about spiritual beings4 ,when asked
 whether the dead had knowledge1 he     
replied3 8,there is no present urgency  
about the matter4 ,if they have1 you    
will know it for yourself in time40 ,he 
did not deny the existence of unseen    
powers2 on the contrary1 he said3 8,the 
kwei shin 7the most general term for    
supernatural beings7 enter into all     
things1 and there is nothing without    

them20 but he added1 8,we look for them 
and do not see them2 we listen1 but do  
not hear them40 ,in speaking of deity1  
he dropped the personal syllable 7te7   
and only spoke of heaven1 in the        
indefinite sense4 ,such was this        
extraordinary man4 ,the utilitarian     
theory1 what we call the common sense   
view of life1 was never better taught4  
,but his doctrine is not a religion4    
,his followers erect temples1 and from  
filial respect pay the usual honors to  
their ancestors1 as ,confucius himself  
did4 ,but they ignore religious         
observances1 strictly so-called4  ,these
 examples1 therefore1 do not at all     
conflict with the general statement that
 no religion can exist without prayer4  
,on the contrary1 it is the native      
expression of the religious sentiment1  
that to which we must look for its most 
hidden meaning4 ,the thoughtful         
,novalis1 whose meditations are so rich 
in reflections on the religious nature  
of man1 well said3 8,prayer is to       

religion what thought is to philosophy4 
,to pray is to make religion4 ,the      
religious sense prays with like         
necessity that the reason thinks40      
,whatever the form of the prayer1 it has
 direct or indirect relation to the     
accomplishment of a wish4 ,david prays  
to the ,lord as the one who 8satisfies  
the desire of every living thing10 who  
8will fulfil the desire of them that    
fear him10 and it is with the like faith
 that the heart of every votary is      
stirred when he approaches in prayer the
 divinity he adores4  ,widely various   
are the things wished for4 ,their       
character is the test of religions4 ,in 
primitive faiths and in uncultivated    
minds1 prayers are confined to the      
nearest material advantages2 they are   
directed to the attainment of food1 of  
victory in combat1 of safety in danger1 
of personal prosperity4 ,they may all be
 summed up in a line of one which occurs
 in the ,rig ,veda3 8,o ,lord ,varuna6  
,grant that we may prosper in getting   

and keeping60  ,beyond this point of    
8getting and keeping10 few primitive    
prayers take us4 ,those of the ,american
 ,indians1 as ,i have elsewhere shown1  
remained in this stage among the savage 
tribes1 and rose above it only in the   
civilized states of ,mexico and ,peru4  
,prayers for health1 for plenteous      
harvests1 for safe voyages and the like 
are of this nature1 though from their   
familiarity to us they seem less crude  
than the simple-hearted petition of the 
old ,aryan1 which ,i have quoted4 ,they 
mean the same4  ,the more thoughtful    
votaries of the higher forms of religion
 have1 however1 frequently drawn the    
distinction between the direct and      
indirect fulfilment of the wish4 ,an    
abundant harvest1 restoration to health1
 or a victory in battle is the object of
 our hopes1 not in itself1 but for its  
results upon ourselves4 ,these1 in their
 final expression1 can mean nothing else
 than agreeable sensations and          
pleasurable emotions4 ,these1 therefore1

 are the real though indirect objects of
 such prayers2 often unconsciously so1  
because the ordinary devotee has little 
capacity and less inclination to analyze
 the nature of his religious feelings4  
,a recent writer1 ,mr4 ,hodgson1 has    
said3 8,the real answer to prayer is the
 increase of the joyful emotions1 the   
decrease of the painful ones40#abf-a ,it
 would seem a simpler plan to make this 
directly the purport of our petitions2  
but to the modern mind this naked       
simplicity would be distasteful4  ,nor  
is the ordinary supplicant willing to   
look so far4 ,the direct1 not the       
indirect object of the wish1 is what he 
wants4 ,the lazzarone of ,naples prays  
to his patron saint to favor his choice 
of a lottery ticket2 if it turn out an  
unlucky number he will take the little  
leaden image of the saint from his      
pocket1 revile it1 spit on it1 and      
trample it in the mud4 ,another man1    
when his prayer for success is not      
followed by victory1 sends gifts to the 

church1 flogs himself in public and     
fasts4 ,xenophon gives us in his        
,economics the prayer of a pious        
,athenian of his time1 in the person of 
,ischomachus4 8,i seek to obtain10 says 
the latter1 8from the gods by just      
prayers1 strength and health1 the       
respect of the community1 the love of my
 friends1 an honorable termination to my
 combats1 and riches1 the fruit of      
honest industry40 ,xenophon evidently   
considered these appropriate objects for
 prayer1 and from the petitions in many 
recent manuals of devotion1 ,i should   
suppose most ,christians of to-day would
 not see in them anything inappropriate4
  ,in spite of the effort that has been 
made by ,professor ,creuzer#abg-a to    
show that the classical nations rose to 
a higher use of prayer1 one which made  
spiritual growth in the better sense of 
the phrase its main end2 ,i think such  
instances were confined to single       
philosophers and poets4 ,they do not    
represent the prayers of the average    

votary4 ,then and now he1 as a rule1 has
 little or no idea of any other answer  
to his prayer than the attainment of his
 wish4  ,as such petitions1 however1    
more frequently fail than succeed in    
their direct object1 and as the         
alternative of considering them impotent
 is not open to the votary1 some other  
explanation of their failure was taught 
in very early day4 ,at first1 it was    
that the god was angered1 and refused   
the petition out of revenge4 ,later1 the
 indirect purpose of such a prayer      
asserted itself more clearly1 and aided 
by a nobler conception of ,divinity1    
suggested that the refusal of the lower 
is a preparation for a higher reward4   
,children1 in well-ordered households1  
are frequently refused by parents who   
love them well2 this present analogy was
 early seized to explain the failure of 
prayer4 ,unquestioning submission to the
 divine will was inculcated4 ,some even 
went so far as to think it improper to  
define any wish at all1 and subsumed all

 prayer under the one formula1 8,thy    
will be done40 ,such was the teaching of
 ,st4 ,augustine1 whose favorite prayer 
was ,da quod jubes1 et jube quod vis1 a 
phrase much criticized by ,pelagius and 
others of his time as too               
quietistic4#abh-a ,the usual ,christian 
doctrine of resignation proceeds in     
theory to this extent4 ,such a notion of
 the purpose of prayer leads to a       
cheerful acceptance of the effects of   
physical laws1 effects which an         
enlightened religious mind never asks to
 be altered in its favor1 for the       
promises and aims of religion should be 
wholly outside the arena of their       
operation4 ,the ideal prayer has quite  
other objects than to work material     
changes4  ,to say1 as does ,mr4         
,hodgson1 that its aim is the increase  
of the joyful emotions is far from      
sufficient4 ,the same may be said of    
most human effort1 the effort to make   
money1 for instance4 ,the indirect      
object of money-making is also the      

increase of the agreeable feelings4 ,the
 similarity of purpose might lead to a  
belief that the aims of religion and    
business are identical4  ,before we can 
fully decide on what1 in the            
specifically religious sense of the     
word1 is the answer to prayer1 we should
 inquire as a matter of fact what effect
 it actually exerts1 and to do this we  
should understand what it is as a       
psychological process4 ,the reply to    
this is that prayer1 in its             
psychological definition1 is a form of  
,expectant ,attention4 ,it is always    
urged by religious teachers that it must
 be very earnest and continuous to be   
successful4 8,importunity is of the     
essence of successful prayer10 says     
,canon ,liddon in a recent sermon4 ,in  
the ,new ,testament it is likened to a  
constant knocking at a door2 and by a   
curious parity of thought the ,chinese  
character for prayer is composed of the 
signs for a spirit and an axe or        
hammer4#abi-a ,we must 8keep hammering0 

as a colloquial phrase has it4 ,strong  
belief is also required4 ,to pray with  
faith we must expect with confidence4   
,now that such a condition of expectant 
attention1 prolonged and earnest1 will  
have a very powerful subjective effect1 
no one acquainted with the functions of 
the human economy can doubt4 8,any state
 of the body10 observes the physiologist
 ,mller1 8expected with certain         
confidence is very prone to ensue40 ,a  
pill of bread-crumbs1 which the patient 
supposes to contain a powerful          
cathartic1 will often produce copious   
evacuations4 ,no one who studies the    
history of medicine can question that   
scrofulous swellings and ulcerations    
were cured by the royal touch1 that     
paralytics have regained the use of     
their limbs by touching the relics of   
the saints1 and that in many countries  
beside ,judea the laying on of hands and
 the words of a holy man have made      
issues to heal and the lame to          
walk4#acj-a  ,such effects are not      

disputed by physicians as probable      
results of prayer or faith considered as
 expectant attention4 ,the stigmata of  
,st4 ,francis d',assisi are more than   
paralleled by those of ,louise ,lateau1 
now living at ,bois d',haine in         
,belgium1 whose hands1 feet and side    
bleed every ,friday like those of       
,christ on the cross4 ,a commission of  
medical men after the most careful      
precautions against deception attributed
 these hemorrhages to the effect of     
expectation 7prayer7 vastly increased in
 force by repetition4#aca-a ,if human   
testimony is worth anything1 the cures  
of ,porte ,royale are not open to       
dispute4#aca-b  ,the mental consequences
 of a prayerful condition of mind are to
 inspire patience under afflictions1    
hope in adversity1 courage in the       
presence of danger and a calm confidence
 in the face of death itself4 ,how      
mightily such influences have worked in 
history is shown in every religious war1
 and in the lives of the martyrs of all 

faiths4 ,it matters not what they       
believed1 so only that they believed it 
thoroughly1 and the gates of ,hades     
could not prevail against them4  ,no one
 will question that these various and   
momentous results are the legitimate    
effects or answers to prayers4 ,but     
whether prayer can influence the working
 of the material forces external to the 
individual is a disputed point4 ,if it  
cannot in some way do this1 prayers for 
rain1 for harvests1 for safety at sea1  
for restoration to health1 for delivery 
from grasshoppers#aca-c and pestilence1 
whether for our own benefit or others1  
are hardly worth reciting4 ,a physicist 
expresses the one opinion in these      
words3 8,science asserts that without a 
disturbance of natural law1 quite as    
serious as the stoppage of an eclipse or
 the rolling of the ,st4 ,lawrence up   
the ,falls of ,niagara1 no act of       
humiliation1 individual or national1    
could call one shower from heaven or    
deflect toward us a single beam of the  

sun40 8,assuming the efficacy of free   
prayer to produce changes in external   
nature1 it necessarily follows that     
natural laws are more or less at the    
mercy of man's volition40#acb-a  ,this  
authoritative statement1 much discussed 
at the time it was published1 does not  
in fact express the assertion of        
science4 ,to the scientific             
apprehension1 man's volitions and his   
prayers are states of emotion1          
inseparably connected in their          
manifestations with changes in his      
cerebral structure1 with relative       
elevation of temperature1 and with the  
elimination of oxygen and phosphorus1 in
 other words with chemico-vital         
phenomena and the transformation of     
force4 ,science also adds that there is 
a constant interaction of all force1 and
 it is not prepared to deny that the    
force expended by a national or         
individual prayer may become a          
co-operating cause in the material      
change asked for1 even if the latter be 

a rain shower4 ,this would not affect a 
natural law but only its operation1 and 
that much every act of our life does4   
,the fact that persistency and          
earnestness in prayer--i4 e41 the       
increased development of force--add to  
its efficacy1 would accord with such a  
scientific view4 ,it would further be   
very materially corroborated by the     
accepted doctrine of the orders of      
force4 ,a unit of electrical or magnetic
 force equals many of the force of      
gravity2 a number of electrical units   
are required to make one of chemical    
force2 and chemico-vital or 8metabolic0 
force is still higher2 whereas thought  
regarded as a form of force must be     
vastly beyond this again4  ,to render a 
loadstone1 which lifts filings of iron  
by its magnetic force1 capable of doing 
the same by the force of gravity1 its   
density would have to be increased more 
than a thousand million times4 ,all     
forces differ in like degree4 ,professor
 ,faraday calculated that the force     

latent in the chemical composition of   
one drop of water1 equals that          
manifested in an average thunderstorm4  
,in our limited knowledge of the        
relation of forces therefore1 a         
scientific man is rash to deny that the 
chemico-vital forces set loose by an    
earnest prayer may affect the operation 
of natural laws outside the body as they
 confessedly do in it4  ,experience     
alone can decide such a question1 and ,i
 for one1 from theory and from          
observation1 believe in the material    
efficacy of prayer4 ,in a certain       
percentage of the cases where the       
wished-for material result followed1 the
 physical force of the active cerebral  
action has seemed to me a co-operating  
cause4 ,a physician can observe this to 
best advantage in the sickness of       
children1 as they are free from         
subjective bias1 their constitutions are
 delicately susceptible1 and the prayers
 for them are in their immediate        
vicinity and very earnest4  ,but this   

admission after all is a barren one to  
the truly devout mind4 ,the effect      
gained does not depend on the ,god to   
whom the prayer is offered4 ,blind      
physical laws bring it about1 and any   
event that comes through their          
compulsive force is gelded of its power 
to fecundate the germs of the better    
religious life4 ,the knowledge of this  
would paralyze faith4  ,further to      
attenuate the value of my admission1    
another consideration arises1 this time 
prompted not by speculative criticism1  
but by reverence itself4 ,a scholar whom
 ,i have already quoted justly observes3
 8,whenever we prefer a request as a    
means of obtaining what we wish for1 we 
are not praying in the religious sense  
of the term40#acd-a ,or1 as a recent    
theologian puts the same idea3 8,every  
true prayer prays to be refused1 if the 
granting of it would be hurtful to us or
 subversive of ,god's glory40#ace-a ,the
 real answer to prayer can never be an  
event or occurrence4 ,only in moments of

 spiritual weakness and obscured vision1
 when governed by his emotions or       
sensations1 will the reverent soul ask a
 definite transaction1 a modification in
 the operation of natural laws1 still   
less such vulgar objects as victory1    
wealth or health4  ,the prayer of faith 
finds its only true objective answer in 
itself1 in accepting whatever befalls as
 the revelation of the will of ,god as  
to what is best4 ,this temper of mind as
 the real meaning of prayer was         
beautifully set forth by ,st4 ,john3    
8,if we know that he hear us1 whatsoever
 we ask1 we know that we have the       
petitions that we desired of him40#ace-b
  ,but this solution of the problem does
 not go far enough4 ,prayer is claimed  
to have a positive effect on the mind   
other than resignation4 ,joyful emotions
 are its fruits1 spiritual enlightenment
 its reward4 ,these are more than       
cheerful acquiescence1 nor can the      
latter come from objects of sense4  ,the
 most eminent teachers agree in         

banishing material pleasure and         
prosperity from holy desires4 ,they are 
of one mind in warning against what the 
world and the flesh can offer1 against  
the pursuit of riches1 power and lust4  
,many counsel poverty and deliberate    
renunciation of all such things4 ,nor is
 the happiness they talk of that which  
the pursuit of intellectual truth       
brings4 ,this1 indeed1 confers joy1 of  
which whoever has tasted will not       
hastily return to the fleshpots of the  
senses1 but it is easy to see that it is
 not religious4 ,prayer and veneration  
have not a part in it4 ,great joy is    
likewise given by the exercise of the   
imagination when stirred by art in some 
of its varied forms1 and a joy more     
nearly allied to religion than is that  
of scientific investigation4 ,but the   
esthetic emotions are well defined1 and 
are distinctly apart from those         
concerned with the religious sentiment4 
,their most complete satisfaction rather
 excludes than encourages pious         

meditations4 ,that which prayer ought to
 seek outside of itself is different    
from all of these1 its dower must be    
divine4  ,we need not look long for it4 
,though hidden from the wise1 it has    
ever been familiar to the unlearned4    
,man has never been in doubt as to what 
it is4 ,he has been only too willing to 
believe he has received it4  ,in        
barbarism and civilization1 in the old  
and new worlds1 the final answer to     
prayer has ever been acknowledged to be 
inspiration1 revelation1 the thought of 
,god made clear to the mind of man1 the 
mystical hypostasis through which the   
ideas of the human coincide with those  
of universal ,intelligence4 ,this is    
what the ,pythian priestess1 the        
,siberian shaman1 the ,roman sibyl1 the 
,voluspan prophetess1 the ,indian       
medicine-man1 all claimed in various    
degrees along with the ,hebrew seers and
 the ,mahometan teacher4#acg-a  ,the    
,,truth1 the last and absolute truth1 is
 what is everywhere recognized as1 if   

not the only1 at least the completest1  
the highest answer to prayer4 8,where ,i
 found the truth1 there ,i found my     
,god1 himself the truth10 says ,st4     
,augustine2 and in a prayer by ,st4     
,chrysostom1 the 8,golden ,mouth10      
unsurpassed in its grand simplicity1 it 
is said3 8,almighty ,father1 99 99 grant
 us in this world knowledge of ,thy     
truth1 and in the world to come1 life   
everlasting40 ,never has the loftiest   
purpose of prayer been more completely  
stated4 ,this it was that had been      
promised them by ,him1 to whom they     
looked as an ,intercessor for their     
petitions1 who had said3 8,i will send  
unto you the ,comforter4 99 99 ,when he1
 the ,spirit of ,truth1 is come1 he will
 guide you unto all truth40  ,the belief
 that this answer is at all times       
attainable has always been recognized by
 the ,christian ,church1 ,apostolic1    
,catholic1 and ,protestant4 ,baptism was
 called by the ,greek fathers1          
8enlightenment0 771 as by it the        

believer received the spirit of truth4  
,the ,romanist1 in the dogma of         
infallibility1 proclaims the perpetual  
inspiration of a living man2 the        
,protestant ,churches in many creeds and
 doctrinal works extend a substantial   
infallibility to all true believers1 at 
least to the extent that they can be    
inspired to recognize1 if not to receive
 divine verity4  ,the ,gallican         
,confession of ,faith1 adopted in #aefa1
 rests the principal evidence of the    
truth of the ,scriptures on 8le         
tmoignage et l'intrieure persuasion du  
,saint ,esprit10 and the ,westminster   
,confession on 8the inward work of the  
holy spirit40 ,the ,society of ,friends 
maintain it as 8a leading principle1    
that the work of the ,holy ,spirit in   
the soul is not only immediate and      
direct1 but perceptible20 that it       
imparts truth 8without any mixture of   
error20 and thus is something quite     
distinct from conscience1 which is      
common to the race1 while this 8inward  

light0 is given only to the favored of  
,god4#ach-a  ,the non-juror1 ,william   
,law1 emphatically says3 8,the          
,christian that rejects the necessity of
 immediate divine inspiration1 pleads   
the whole cause of infidelity2 he has   
nothing to prove the goodness of his own
 ,christianity1 but that which equally  
proves to the ,deist the goodness of his
 infidelity40#aci-a ,that by prayer the 
path of duty will be made clear1 is a   
universal doctrine4  ,the extent to     
which the gift of inspiration is        
supposed to be granted is largely a     
matter of church government4 ,where     
authority prevails1 it is apt to be     
confined to those in power4 ,where      
religion is regarded as chiefly         
subjective and individual1 it is        
conceded that any pious votary may      
become the receptacle of such special   
light4  ,experience1 however1 has too   
often shown that inspiration teaches    
such contradictory doctrines that they  
are incompatible with any standard4 ,the

 indefinite splitting of ,protestant    
sects has convinced all clear thinkers  
that the claim of the early ,confessions
 to a divinely given power of           
distinguishing the true from the false  
has been a mistaken supposition4 ,as a  
proof to an unbeliever1 such a gift     
could avail nothing2 and as evidence to 
one's own mind1 it can only be accepted 
by those who deliberately shut their    
eyes to the innumerable contradictions  
it offers4#adj-a  ,while1 therefore1 in 
this1 if anywhere1 we perceive the only 
at once fit and definite answer to      
prayer1 and find that this is           
acknowledged by all faiths1 from the    
savage to the ,christian1 it would seem 
that this answer is a fallacious and    
futile one4 ,the teachings of           
inspiration are infinitely discrepant   
and contradictory1 and often plainly    
world-wide from the truth they pretend  
to embody4 ,the case seems hopeless2    
yet1 as religion of any kind without    
prayer is empty1 there has been a proper

 unwillingness to adopt the conclusion  
just stated4  ,the distinction has been 
made that 8the inspiration of the       
,christian is altogether subjective1 and
 directed to the moral improvement of   
the individual10#adj-b not to facts of  
history or questions of science1 even   
exegetic science4 ,the term illumination
 has been preferred for it1 and while it
 is still defined as 8a spiritual       
intelligence which brings truth within  
the range of mental apprehension by a   
kind of intuition10#ada-a this truth has
 reference only to immediate matters of 
individual faith and practice4 ,the     
,roman church allows more latitude than 
this1 as it sanctions revelations       
concerning events1 but not concerning   
doctrines4#ada-b  ,looked at narrowly1  
the advantage which inspiration has been
 to religions has not so much depended  
on what it taught1 as on its strength as
 a psychological motive power4 ,as a    
general mental phenomenon it does not so
 much concern knowledge as belief2 its  

province is to teach faith rather than  
facts4 ,no conviction can equal that    
which arises from an assertion of ,god  
directly to ourselves4 ,the force of the
 argument lies not in the question      
whether he did address us1 but whether  
we believe he did4 ,as a stimulus to    
action1 prayer thus rises to a prime    
power4  ,belief is considered by        
,professor ,bain and his school to be   
the ultimate postulate1 the final ground
 of intellection4 ,it is of the utmost  
importance1 however1--and this          
,professor ,bain fails to do--to        
distinguish between two kinds of belief4
 ,there are men who believe and others  
who disbelieve the ,koran or the ,bible2
 ,i can accept or reject the historical 
existence of ,king ,arthur or ,napoleon2
 but1 if ,i understand them1 ,i cannot  
disbelieve the demonstrations of        
,euclid1 nor the relations of subject   
and object1 nor the formal laws of      
thought4 ,no sane man1 acquainted with  
the properties of numbers1 can believe  

that twice three are ten1 or that a     
thing can be thought as other than      
itself4 ,these truths that 8we cannot   
help believing10 ,i have defined in the 
first chapter as absolute truths4 ,they 
do not come to us through testimony and 
induction1 but through a process        
variously called 8immediate perception10
 8apprehension10 or 8intuition10 a      
process long known but never            
satisfactorily explained4  ,all such    
truths are analytic1 that is1 they are  
true1 not merely for a given time or    
place1 but at all times and places      
conceivable1 or1 time and space out of  
the question1 they still remain formally
 true4 ,of course1 therefore1 they      
cannot refer to historic occurrences nor
 phenomena4 ,the modern position1 that  
truth lies in facts1 must be forsaken1  
and with the ancients1 we must place it 
in ideas4  ,if we define inspiration as 
that condition of mind which is in the  
highest degree sensitive to the presence
 of such truth1 we have of it the only  

worthy idea which it is possible to     
frame4 ,the object of scientific        
investigation is to reach a truth which 
can neither be denied nor doubted4 ,if  
religion is willing to content itself   
with any lower form of truth1 it cannot 
support its claims to respect1 let alone
 reverence4  ,it may be said that the   
subjects with which the religious       
sentiment concerns itself are not such  
as are capable of this absolute         
expression4 ,this is1 however1          
disclaimed by all great reformers1 and  
by none more emphatically than by him   
who said3 8,heaven and earth shall pass 
away1 but my statements 77 shall not    
pass away40 ,there is clear reference   
here to absolute truths4 ,if what we    
know of ,god1 duty and life1 is not     
capable of expression except in historic
 narrative and synthetic terms1 the     
sooner we drop their consideration the  
better4 ,that form sufficed for a time1 
but can no longer1 when a higher is     
generally known4 ,as the mathematical   

surpasses the historic truth1 so the    
former is in turn transcended by the    
purely logical1 and in this1 if         
anywhere1 religion must rest its claims 
for recognition4 ,here is the arena of  
the theology of the future1 not in the  
decrees of councils1 nor in the records 
of past time4  ,inspiration1 in its     
religious sense1 we may1 therefore1     
define to be that condition of mind in  
which the truths relating to deity and  
duty become in whole or in part the     
subjects of immediate perception4  ,that
 such a condition is possible will be   
granted4 ,every reformer who has made a 
permanent betterment in the religion of 
his time has possessed it in some       
degree4 ,he who first conceived the     
,kosmos under logical unity as an       
orderly whole1 had it in singular power2
 so too had he who looking into the mind
 became aware of its purposive laws     
which are the everlasting warrants of   
duty4 ,some nations have possessed it in
 remarkable fulness1 none more so than  

the descendants of ,abraham1 from       
himself1 who left his kindred and his   
father's house at the word of ,god1     
through many eminent seers down to      
,spinoza1 who likewise forsook his tribe
 to obey the inspirations vouchsafed    
him2 surpassing them all1 ,jesus of     
,nazareth1 to whose mind1 as he waxed in
 wisdom1 the truth unfolded itself in   
such surpassing clearness that neither  
his immediate disciples nor any         
generations since have fathomed all the 
significance of his words4  ,such minds 
do not need development and organic     
transmission of thought to enrich their 
stores4 ,we may suppose the organization
 of their brains to be so perfect that  
their functions are always accordant    
with true reasoning1 so self-prompting1 
that a hint of the problem is all they  
ask to arrive at its demonstration4     
,blaise ,pascal1 when a boy of twelve1  
whose education had been carefully      
restrained1 once asked his father what  
is geometry4 ,the latter replied that it

 is a method devised to draw figures    
correctly1 but forbade any further      
inquiry about it4 ,on this hint ,pascal1
 by himself1 unassisted1 without so much
 as knowing the name of a line or       
circle1 reached in a few weeks to the   
demonstration of the thirty-second      
problem of the first book of ,euclid6   
,is it not possible for a mind equally  
productive of religious truth to surpass
 with no less ease its age on such      
subjects8  ,as what ,newton so well     
called 8patient thought10 constant      
application1 prolonged attention1 is the
 means on which even great minds must   
rely in order to reach the sempiternal  
verities of science1 so earnest         
continued prayer is that which all      
teachers prescribe as the only avenue to
 inspiration in its religious sense4    
,while this may be conceded1 collaterals
 of the prayer have too often been made 
to appear trivial and ridiculous4  ,in  
the pursuit of inspiration the methods  
observed present an interesting         

similarity4 ,the votary who aspires to a
 communion with the god1 shuts himself  
out from the distraction of social      
intercourse and the disturbing          
allurements of the senses4 ,in the      
solitude of the forest or the cell1 with
 complete bodily inaction1 he gives     
himself to fasting and devotion1 to a   
concentration of all his mind on the one
 object of his wish1 the expected       
revelation4 ,waking and sleeping he     
banishes all other topics of thought1   
perhaps by an incessant repetition of a 
formula1 until at last the moment comes1
 as it surely will come in some access  
of hallucination1 furor or ecstasy1 the 
unfailing accompaniments of excessive   
mental strain1 when the mist seems to   
roll away from the mortal vision1 the   
inimical powers which darkened the mind 
are baffled1 and the word of the        
,creator makes itself articulate to the 
creature4  ,take any connected account  
of the revelation of the divine will1   
and this history is substantially the   

same4 ,it differs but little whether    
told of ,buddha ,sakyamuni1 the royal   
seer of ,kapilavastu1 or by ,catherine  
,wabose1 the ,chipeway squaw1#adf-a     
concerning the ,revelations of ,st4     
,gertrude of ,nivelles or of ,saint     
,brigida1 or in the homely language of  
the cobbler ,george ,fox4  ,for six     
years did ,sakyamuni wander in the      
forest1 practising the mortifications of
 the flesh and combatting the           
temptations of the devil1before,,tn-#h  
the final night when1 after overcoming  
the crowning enticements of beauty1     
power and wealth1 at a certain moment he
 became the 8awakened10 and knew himself
 in all his previous births1 and with   
that knowledge soared above the 8divine 
illusion0 of existence4 ,in the cave of 
,hari1 ,mohammed fasted and prayed until
 8the night of the divine decisions20   
then he saw the angel ,gabriel approach 
and inspire him3      8,a revelation was
 revealed to him3     ,one terrible in  
power taught it him1     ,endowed with  

wisdom4 ,with firm step stood he1       
,there1 where the horizon is highest1   
,then came he near and nearer1     ,a   
matter of two bowshots or closer1       
,and he revealed to his servant a       
revelation2     ,he has falsified not   
what he saw40#adg-a  ,with not          
dissimilar preparation did ,george ,fox 
seek the 8openings0 which revealed to   
him the hollowness of the ,christianity 
of his day1 in contrast to the truth he 
found4 ,in his ,journal he records that 
for months he 8fasted much1 walked      
around in solitary places1 and sate in  
hollow trees and lonesome places1 and   
frequently in the night walked          
mournfully about40 ,when the word of    
truth came to him it was of a sudden1   
8through the immediate opening of the   
invisible spirit40 ,then a new life     
commenced for him3 8,now was ,i come up 
in ,spirit through the flaming sword    
into the ,paradise of ,god4 ,all things 
were new3 all the creation gave another 
smell unto me than before40 ,the healing

 virtues of all herbs were straightway  
made known to him1 and the needful      
truths about the kingdom of ,god4#adg-b 
,these are portraitures of the condition
 of entheasm4 ,its lineaments are the   
same1 find it where we may4  ,how is    
this similarity to be explained8 ,is it 
that this alleged inspiration is always 
but the dream of a half-crazed brain8   
,the deep and real truths it has now and
 then revealed1 the noble results it has
 occasionally achieved1 do not allow    
this view4 ,a more worthy explanation is
 at hand4  ,these preliminaries of      
inspiration are in fact but a parody1   
sometimes a caricature1 of the most     
intense intellectual action as shown in 
the efforts of creative thought4 ,the   
physiological characteristics of such   
mental episodes indicate a lowering of  
the animal life1 the respiration is     
faint and slow1 the pulse loses in force
 and frequency1 the nerves of special   
sense are almost inhibited1 the eye is  
fixed and records no impression1 the ear

 registers no sound1 necessary motions  
are performed unconsciously1 the        
condition approaches that of trance4    
,there is also an alarming similarity at
 times between the action of genius and 
of madness1 as is well known to         
alienists4  ,when the creative thought  
appears1 it does so suddenly2 it breaks 
upon the mind when partly engaged with  
something else as an instantaneous      
flash1 apparently out of connection with
 previous efforts4 ,this is the history 
of all great discoveries1 and it has    
been abundantly illustrated from the    
lives of inventors1 artists1 poets and  
mathematicians4 ,the links of such a    
mental procedure we do not know4 8,the  
product of inspiration1 genius1 is      
incomprehensible to itself4 ,its        
activity proceeds on no beaten track1   
and we seek in vain to trace its        
footsteps4 ,there is no warrant for the 
value of its efforts4 ,this it can alone
 secure through voluntary submission to 
law4 ,all its powers are centred in the 

energy of production1 and none is left  
for idle watching of the process40#adi-a
  ,the prevalent theory of the day is   
that this mental action is one          
essentially hidden from the mind itself4
 ,the name 8unconscious cerebration0 has
 been proposed for it by ,dr4           
,carpenter1 and he has amply and ably   
illustrated its peculiarities4 ,but his 
theory has encountered just criticism1  
and ,i am persuaded does not meet the   
requirements of the case4 ,whether at   
such moments the mind actually receives 
some impulse from without1 as is the    
religious theory1 or1 as science more   
willingly teaches1 certain associations 
are more easily achieved when the mind  
is partially engaged with other trains  
of ideas1 we cannot be sure4 ,we can    
only say of it1 in the words of ,dr4    
,henry ,maudsley1 the result 8is truly  
an inspiration1 coming we know not      
whence40 ,whatever it is1 we recognize  
in it the original of that of which     
religious hallucination is the          

counterfeit presentment4 ,so similar are
 the processes that their liability to  
be confounded has been expressly guarded
 against4#aej-a  ,the prevalence of such
 caricatures does not prove the absence 
of the sterling article4 ,they rather   
show that the mind is conscious of the  
possibility of reaching a frame or mood 
in which it perceives what it seeks1    
immediately and correctly4 ,buddhism    
distinctly asserts this to be the       
condition of 8the stage of intuitive    
insight20 and ,protestant ,christianity 
commenced with the same opinion4 ,every 
prayer for guidance in the path of duty 
assumes it4 ,the error is in applying   
such a method where it is incompatible1 
to facts of history and the phenomena of
 physical force4 ,confined to the realm 
of ideas1 to which alone the norm of the
 true and untrue is applicable1 there is
 no valid evidence against1 and many    
theoretical reasons for1 respecting     
prayer as a fit psychological           
preparation for those obscure and       

unconscious processes1 through which the
 mind accomplishes its best work4  ,the 
intellect1 exalted by dwelling upon the 
sublimest subjects of thought1 warmed   
into highest activity by the flames of  
devotion1 spurning as sterile and vain  
the offers of time and the enticements  
of sense1 may certainly be then in the  
mood fittest to achieve its greatest    
victories4 ,but no narrowed heaven must 
cloud it1 no man-made god obstruct its  
gaze4 ,free from superstition and       
prejudice1 it must be ready to follow   
wherever the voice of reason shall lead 
it4 ,all inspired men have commenced by 
freeing themselves from inherited forms 
of ,belief in order that with undiverted
 attention they might listen to the     
promptings of the divinity within their 
souls4 ,one of the greatest of them and 
one the most free from the charge of    
prejudice1 has said that to this end    
prayer is the means4#aea-a  ,he who     
believes that the ultimate truth is     
commensurate with reason1 finds no      

stumbling-block in the doctrine that    
there may be laws through whose action  
inspiration is the enlightenment of mind
 as it exists in man1 by mind as it     
underlies the motions which make up     
matter4 ,the truth thus reached is not  
the formul of the ,calculus1 nor the    
verbiage of the ,dialectic1 still less  
the events of history1 but that which   
gives what validity they have to all of 
these1 and moreover imparts to the will 
and the conscience their power to govern
 conduct4   ,,footnotes3  #aai-a ,the   
8silent worship0 of the ,quakers is     
defended by the writers of that sect1 on
 the ground that prayer is 8often very  
imperfectly performed and sometimes     
materially interrupted by the use of    
words40 ,joseph ,john ,gurney1 ,the     
,distinguishing ,views and ,practice of 
the ,society of ,friends1 p4 #cjj4      
7,london1 #ahcd47  #aai-b ,creuzer1     
,symbolik und ,mythologie der alten     
,vlker1 ,bd4 ,i41 s4 #afb4  #aai-c ,the 
learned ,bishop ,butler1 author of the  

,analogy of ,religion1 justly gives     
prominence to 8our expectation of future
 benefits10 as a reason for gratitude to
 ,god4 ,sermons1 p4 #aee4 7,london1     
#ahda47  #abb-a ,the expressions of     
,confucius' religious views may be found
 in ,the ,doctrine of the ,mean1 chaps4 
xiii41 xvi41 the ,analects1 i41 #ii1    
#ajj1 vii41 and in a few other passages 
of the canonical books4  #abf-a ,an     
,inquiry into the ,theory of ,practice1 
p4 #ccj4  #abg-a ,symbolik und          
,mythologie der ,alten ,vlker4 ,bd4 ,i41
 ss4 #afe1 sqq4 ,one of the most        
favorable examples 7not mentioned by    
,creuzer7 is the formula with which     
,apollonius of ,tyana closed every      
prayer and gave as the summary of all3  
8,give me1 ye ,gods1 what ,i deserve0-- 
4 ,the ,christian's comment on this     
would be in the words of ,hamlet's reply
 to ,polonius3 8,god's bodkin1 man6 use 
every man after his desert and who      
should 'scape whipping80  #abh-a        
,aurelii ,augustini1 ,de ,dono          

,perseveranti1 cap4 xx4 ,comte remarks  
8,depuis ,st4 ,augustin toutes les mes  
pures ont de plus en plus senti1        
travers l'goisme ,chrtien1 que prier    
peut n'tre pas demander40 ,systme de    
,politique ,positive1 ,i41 p4 #bfj4     
,popular ,protestantism has retrograded 
in this respect4  #abi-a ,plath1 ,die   
,religion und ,cultus der alten         
,chineser1 s4 #hcf4 ,this author        
observes that the ,chinese prayers are  
confined to temporal benefits only1 and 
are all either prayers of petition or   
gratitude4 ,prayers of contrition are   
unknown4  #acj-a ,numerous examples can 
be found in medical text books1 for     
instance in ,dr4 ,tuke's1 ,the          
,influence of the ,mind on the ,body4   
,london1 #ahgc4  #aca-a ,the commission 
appointed by the ,royal ,academy of     
,medicine of ,belgium on ,louise ,lateau
 reported in ,march1 #ahge1 and most of 
the medical periodicals of that year    
contain abstracts of its paper4  #aca-b 
,they may be found in the life of       

,pascal1 written by his sister1 and in  
many other works of the time4  #aca-c   
,it is worthy of note1 as an exponent of
 the condition of religious thought in  
#ahge1 that in ,may of that year the    
,governor of the ,state of ,missouri    
appointed by official proclamation a day
 of prayer to check the advance of the  
grasshoppers4 ,he should also have      
requested the clergy to pronounce the   
ban of the ,church against them1 as the 
,bishop of ,rheims did in the ninth     
century4  #acb-a ,tyndall1 ,on ,prayer  
and ,natural ,law1 #ahgb4  #acd-a ,s4   
,m4 ,hodgson1 ,an ,inquiry into the     
,theory of ,practice1 pp4 #cbi1 #ccj4   
#ace-a ,the ,rev4 ,dr4 ,thomas ,k4      
,conrad1 ,thoughts on ,prayer1 p4 #ed3  
,new ,york1 #ahge4  #ace-b ,i4 ,john1 v4
 #ae4 8,there are millions of prayers10 
says ,richard ,baxter1 8that will all be
 found answered at death and judgment1  
which we know not to be answered any way
 but by believing it40 ,a ,christian    
,directory1 ,part ,,ii4 chap4 xxiii4    

#acg-a 8,so wie das ,gebet ein          
,hauptwurzel alter ,lehre war1 so war   
das ,deuten und ,offenbaren ihre        
ursprngliche ,form40 ,creuzer1 ,symbolik
 und ,mythologie der alten ,vlker1 ,bd4 
,i41 s4 #aj4 ,it were more accurate to  
say that divination is the answer to1   
rather than a form of prayer4  #ach-a   
,joseph ,john ,gurney1 ,the             
,distinguishing ,views and ,practices of
 the ,society of ,friends1 pp4 #eh1 #ei1
 #gf1 #gh4 ,an easy consequence of this 
view was to place the decrees of the    
internal monitor above the written word4
 ,this was advocated mainly by ,elias   
,hicks1 who expressed his doctrine in   
the words3 8,as no spring can rise      
higher than its fountain1 so likewise   
the ,scriptures can only direct to the  
fountain whence they originated--the    
,spirit of ,truth40 ,letters of ,elias  
,hicks1 p4 #bbh 7,phila41 #ahfa74       
#aci-a ,address to the ,clergy1 p4 #fg4 
#adj-a ,see an intelligent note on this 
subject in the ,rev4 ,wm4 ,lee's work1  

entitled ,the ,inspiration of the ,holy 
,scriptures1 pp4 #dd1 #dg 7,london and  
,new ,york1 #aheg74  #adj-b ,rev4       
,william ,lee1 u4 s41 p4 #bdc4  #ada-a  
,blunt1 ,dictionary of ,doctrinal and   
,historical ,theology1 s4 v4  #ada-b    
,there is a carefully written essay on  
the views of the ,romish ,church on this
 subject1 preceding ,the ,revelations of
 ,saint ,brigida 7,n4 ,y4 #ahge74       
#adf-a ,chusco or ,catherine ,wabose1   
8the prophetess of ,chegoimegon10 has   
left a full and psychologically most    
valuable account of her inspiration4 ,it
 is published in ,schoolcraft's ,history
 and ,statistics of the ,indian ,tribes1
 ,vol4 ,i41 p4 #cij1 sqq4  #adg-a ,the  
,koran1 ,sura liii4 ,this is in date one
 of the earliest suras4  #adg-b ,the    
,journal of ,george ,fox1 pp4 #ei1 #fg1 
#fi4  #adi-a ,wilhelm von ,humboldt1    
,gesammelte ,werke1 ,bd4 iv41 s4 #bgh4  
#aej-a ,in his treatise ,de ,veritate1  
itself the subject1 as its author       
thought1 of a special revelation1 ,lord 

,herbert of ,cherbury1 gives as one of  
the earmarks of a real revelation3 8ut  
afflatum ,divini numinis sentias1 ita   
enim intern ,facultatum circa veritatem 
operationes a revelationibus externis   
distinguuntur40 p4 #bbf4  #aea-a        
,spinoza1 ,espistol et ,responsionnes1  
,ep4 xxxiv4     ,,the ,,myth ,,and ,,the
 ,,mythical ,,cycles4   ,,summary4      
,myths are inspirations concerning the  
,unknown4 ,science treats them      as  
apperceptions of the relations of man   
and nature4 ,moments of      their      
growth1 as treated by mythological      
science4 ,their similar      forms1     
explained variously1 the topic of the   
philosophy of      mythology4 ,the      
ante-mythical period4 ,myths have       
centred chiefly      around three       
subjects1 each giving rise to a         
,mythical ,cycle4       ,i4 ,the ,epochs
 of ,nature4       ,the idea of ,time   
led to the myth of a creation4 ,this    
starting the      question1 ,what was   
going on before creation8 recourse was  

had to      the myth of recurrent       
epochs4 ,the last epoch gave origin to  
the      ,flood ,myths2 the coming one  
to that of the ,day of ,judgment4       
,,ii4 ,the ,paradise lost and to be     
re-gained4       ,to man1 the past and  
the future are ever better than the     
present4      ,he imagines a ,golden    
,age in the past and believes it will   
return4      ,the material ,paradise he 
dreams of in his ruder conditions1      
becomes      a spiritual one with       
intellectual advancement4 ,the basis of 
this      belief4       ,,iii4 ,the     
,hierarchy of the ,gods4       ,the     
earliest hierarchy is a dual            
classification of the gods into         
those who help and those who hinder the 
fruition of desire4 ,light      and     
darkness typify the contrast4 ,divinity 
thus conceived under      numerical     
separateness4 ,monotheisms do not escape
 this4 ,the triune      nature of single
 gods4 ,the truly religious and only    
philosophic      notion of divinity is  

under logical1 not mathematical unity4  
,this      discards mythical            
conceptions4     ,,chapter ,v4  ,,the   
,,myth ,,and ,,the ,,mythical ,,cycles4 
,returning again to the definition of   
the elemental religious sentiment--8a   
,wish whose fruition depends upon       
unknown power0--it enables us to class  
all those notions1 opinions and         
narratives1 which constitute            
mythologies1 creeds and dogmas1 as      
theories respecting the nature and      
action of the unknown power4 ,of course 
they are not recognized as theories4    
,they arise unconsciously or are        
received by tradition1 oral or written1 
and always come with the stamp of       
divinity through inspiration and        
revelation4 ,none but a god can tell the
 secrets of the gods4  ,therefore they  
are the most sacred of all things1 and  
they partake of the holiness and        
immutability which belong to the unknown
 power itself4 ,to misplace a vowel     
point in copying the sacred books was   

esteemed a sin by the ,rabbis1 and a    
pious ,mussulman will not employ the    
same pen to copy a verse of the ,koran  
and an ordinary letter4 ,there are many 
,christians who suppose the saying3     
8,heaven and earth shall pass away1 but 
,my ,words shall not pass away10 has    
reference to the words of the ,old and  
,new ,testament4 8,what shall remain to 
us10 asked ,ananda1 the disciple of     
,buddha1 8when thou shalt have gone     
hence into ,nirvana80 8,my ,word        
7dharma710 replied the ,master4 ,names  
thus came to be as holy as the objects  
to which they referred4 ,so sacred was  
that of ,jehovah to the ,israelites that
 its original sound was finally lost4   
,such views are consistent enough to the
 ,buddhist1 who1 assuming all existence 
to be but imaginary1 justly infers that 
the name is full as much as the object4 
,the science of mythology has made long 
strides in the last half century4 ,it   
has left far behind it the old          
euphemeristic view that the myth is a   

distorted historical tradition1 as well 
as the theories not long since in vogue1
 that it was a system of natural        
philosophy1 a device of shrewd rulers1  
or as ,bacon thought1 a series of       
8instructive fables40 ,the primitive    
form of the myth is now recognized to be
 made up from the notions which man     
gains of the manifestations of force in 
external nature1 in their supposed      
relations to himself4 ,in technical     
language it may be defined as the       
apperception of man and nature under    
synthetic conceptions4#aef-a  ,this     
primitive form undergoes numerous       
changes1 to trace and illustrate which1 
has been the special task assumed by the
 many recent writers on mythology4 ,in  
some instances these changes are owing  
to the blending of the myth with        
traditions of facts1 forming a          
quasi-historical narrative1 the saga2 in
 others1 elaborated by a poetic fancy   
and enriched by the imagination1 it     
becomes a fairy tale1 the mrchen4       

,again1 the myth being a product of     
creative thought1 existing in words     
only1 as language changes1 it alters    
through forgetfulness of the earlier    
meanings of words1 through similarities 
in sounds deceiving the ear1 or through 
a confusion of the literal with the     
metaphorical signification of the same  
word4 ,the character of languages also  
favors or retards such changes1 pliable 
and easily modified ones1 such as those 
of the ,american ,indians1 and in a less
 degree those of the ,aryan nations1    
favoring a developed mythology1 while   
rigid and monosyllabic ones1 as the     
,chinese and ,semitic types1 offer fewer
 facilities to such variations4         
,furthermore1 tribal or national        
history1 the peculiar difficulties which
 retard the growth of a community1 and  
the geographical and climatic character 
of its surroundings1 give prominence to 
certain features in its mythology1 and  
to the absence of others4 ,myths        
originally diverse are blended1 either  

unconsciously1 as that of the ,roman    
,saturn with the ,greek ,cronus2 or     
consciously1 as when the medieval       
missionaries transferred the deeds of   
the ,german gods to ,christian saints4  
,lastly1 the prevailing temperament of a
 nation1 its psychology1 gives a strong 
color to its mythical conceptions1 and  
imprints upon them the national         
peculiarities4  ,the judicious student  
of mythology must carefully weigh all   
these formative agents1 and assign each 
its value4 ,they are all present in     
every mythology1 but in varying force4  
,his object is accomplished when he can 
point out the causal relation between   
the various features of a myth and these
 governing agencies4  ,such is the      
science of mythology4 ,the philosophy of
 mythology undertakes to set forth the  
unities of form which exist in various  
myths1 and putting aside whatever of    
this uniformity is explainable          
historically1 proposes to illustrate    
from what remains the intellectual need 

myths were unconsciously framed to      
gratify1 to measure their success in    
this attempt1 and if they have not been 
wholly successful1 to point out why and 
in what respect they have failed4 ,in a 
study preliminary to the present one1 ,i
 have attempted to apply the rules of   
mythological science to the limited area
 of the native ,american race2 in the   
present chapter ,i shall deal mainly    
with the philosophy of mythology4  ,the 
objection may be urged at starting that 
there is no such unity of form in myths 
as the philosophy of mythology assumes2 
that if it appears1 it is always        
explainable historically4  ,a little    
investigation sets this objection aside4
 ,certain features must be common to all
 myths4 ,a divinity must appear in them 
and his doings with men must be         
recorded4 ,a reasonable being can hardly
 think at all without asking himself1   
8,whence come ,i1 my fellows1 and these 
things which ,i see8 ,and what will     
become of us all80 ,so some myth is sure

 to be created at an early stage of     
thought which the parent can tell the   
child1 the wise man his disciple1       
containing responses to such questions4 
,but this reasoning from probability is 
needless1 for the similarity of mythical
 tales in very distant nations1 where no
 hypothesis of ancient intercourse is   
justified1 is one of the best           
ascertained and most striking           
discoveries of modern mythological      
investigation4#aei-a ,the general       
character of 8solar myths0 is familiar  
to most readers1 and the persistency    
with which they have been applied to the
 explanation of generally received      
historical facts1 as well as to the     
familiar fairy tales of childhood1 has  
been pushed so far as to become the     
subject of satire and caricature4 ,the  
myths of the ,dawn have been so         
frequently brought to public notice in  
the popular writings of ,professor ,max 
,mller1 that their general distribution 
may be taken as well known4 ,the same   

may be said of the storm myths4 ,wilhelm
 von ,humboldt1 who thought deeply on   
the religious nature of man1 said early 
in this century3 8,wholly similar myths 
can very readily arise in different     
localities1 each independent of the     
others40#afj-a  ,this similarity is in a
 measure owing to the similar           
impressions which the same phenomenon1  
the sunrise or the thunder-storm for    
instance1 makes on the mind--and to this
 extent the science of mythology is     
adequate to its explanation4 ,but that  
it falls short is so generally          
acknowledged1 that various other        
explanations have been offered4  ,these 
may be classed as the skeptical         
explanation1 which claims that the      
likeness of the myths is vastly         
exaggerated and much more the work of   
the scholar at his desk than of the     
honest worshipper2 the historical       
explanation1 which suggests unrecorded  
proselytisms1 forgotten communications  
and the possible original unity of      

widely separated nations2 the           
theological explanations1 often         
discrepant1 one suggesting caricatures  
of the sacred narrative inspired by the 
,devil1 another reminiscences of a      
primeval inspiration1 and a third the   
unconscious testimony of heathendom to  
orthodoxy2#afa-a and lastly the         
metaphysical explanation1 which seems at
 present to be the fashionable one1     
expressed nearly alike by ,steinthal and
 ,max ,mller1 which cuts the knot by    
crediting man with 8an innate           
consciousness of the ,absolute10 or as  
,renan puts it1 8a profound instinct of 
deity40  ,the philosophy of mythology1  
differing from all these1 finding beyond
 question similarities which history    
cannot unriddle1 interprets them by no  
incomprehensible assumption1 but by the 
identity of the laws of thought acting  
on similar impressions under the        
guidance of known categories of thought4
 ,nor does it stop here1 but proceeds to
 appraise these results by the general  

scheme of truth and error4 ,it asks for 
what psychological purpose man has so   
universally imagined for himself        
gods--pure creations of his             
fancy2--whether that purpose can now or 
will ultimately be better attained by an
 exercise of his intellect more in      
accordance with the laws of right       
reasoning2 and thus seeking to define   
the genuine food of the religious       
desire1 estimates the quality and value 
of each mythological system by the      
nearness of its approach to this        
standard4  ,the philosophy of mythology1
 starting with the wish or prayer as the
 unit of religious thought1 regards all 
myths as theories about the unknown     
power which is supposed to grant or     
withhold the accomplishment of the wish4
 ,these theories are all based upon the 
postulate of the religious sentiment1   
that there is order in things2 but they 
differ from scientific theories in      
recognizing volition as an efficient    
cause of order4  ,the very earliest     

efforts at religious thought do not rise
 to the formation of myths1 that is1    
connected narratives about supernatural 
beings4 ,all unknown power is embraced  
under a word which does not convey the  
notion of personality2 single           
exhibitions of power which threaten     
man's life are supposed to be the doings
 of an unseen person1 often of a        
deceased man1 whose memory survives2 but
 any general theory of a hierarchy1 or  
of the world or man1 is not yet visible4
 ,even such immature notions are1       
however1 so far as they go1 framed      
within the category of causality2 only1 
the will of the god takes the place of  
all other force4 ,this stage of         
religious thought has been called       
,animism1 a name which does not express 
its peculiarity1 which is1 that all     
force is not only supposed to proceed   
from mind1 but through what             
metaphysicians call 8immanent volition10
 that is1 through will independent of   
relation4 ,mind as 8emanant volition10  

in unison with matter and law1 the 8seat
 of law10 to use an expression of       
,professor ,boole's1 may prove the      
highest conception of force4  ,as the   
slowly growing reason reached more      
general notions1 the law which          
prescribes unity as a condition of      
thought led man early in his history to 
look upon nature as one1 and to seek for
 some one law of its changes2 the       
experience of social order impressed him
 with the belief that the unseen        
agencies around him also bore relations 
to each other1 and acknowledged         
subjection to a leader2 and the pangs of
 sickness1 hunger and terror to which he
 was daily exposed1 and more than all   
the 8last and greatest of all terribles1
 death10 which he so often witnessed1   
turned his early meditations toward his 
own origin and destiny4  ,around these  
three subjects of thought his fancy     
busied itself1 striving to fabricate    
some theory which would solve the       
enigmas which his reason everywhere met1

 some belief which would relieve him    
from the haunting horror of the unknown4
 ,hence arose three great cycles of     
myths1 which recur with strangely       
similar physiognomies in all continents 
and among all races4 ,they are the myths
 of the ,epochs of ,nature1 the         
,hierarchy of the ,gods1 and of the     
,paradise lost but to be regained4      
,wherever we turn1 whether to the       
,assyrian tablets or to the verses of   
the ,voluspa1 to the crude fancies of   
the red man of the new world or the     
black man of the ,african plateau1 to   
the sacred books of the modern          
,christian or of the ancient ,brahman1  
we find these same questions occupying  
his mind1 and in meaning and in form the
 same solutions proffered4 ,through what
 intellectual operations he reached     
these solutions1 and their validity1 as 
tested by the known criteria of truth1  
it is the province of the philosophy of 
mythology to determine4  ,let us study  
the psychological growth of the myth of 

the ,epochs of ,nature4 ,this tells of  
the ,world1 its beginning1 its          
convulsions and its ending1 and thus    
embraces the three minor cycles of the  
cosmogonical1 the cataclysmal and the   
eschatological myths4  ,nature is known 
to man only as force1 which manifests   
itself in change4 ,he is so constituted 
that 8the idea of an event1 a change1   
without the idea of a cause1 is         
impossible0 to him4 ,but in passing from
 the occurrence to its cause the idea of
 ,time is unavoidable2 it presents      
itself as the one inevitable condition  
of change2 itself unwearing1 it wears   
out all else2 it includes all existence1
 as the greater does the less2 and as   
8causation is necessarily within        
existence10#afe-a time is beyond        
existence and includes the nonexistent  
as well4 ,whatever it creates1 it also  
destroys2 and as even the gods are but  
existences1 it will swallow them4 ,it   
renders vain all pleasures1 and carries 
the balm of a certain oblivion for all  

woes4  ,this oppressive sense of time1  
regarded not in its real meaning as one 
of the conditions of perception1 but as 
an active force destroying thought as   
well as motion1 recurs continually in   
mythology4 ,to the ,greek1 indefinite   
time as ,cronos1 was the oldest of the  
gods1 begetting numberless children1 but
 with unnatural act consuming them      
again2 while definite time1 as the ,hor1
 were the blithe goddesses of the order 
in nature and the recurrent seasons4    
,osiris1 supreme god of the ,egyptians1 
was born of a yet older god1 ,sev1      
,time4 ,adonis and ,aeon acknowledge the
 same parentage4#afe-b ,the ancient     
,arab spoke of time 7dahr1 zaman7 as the
 final1 defining principle2 as uniting  
and separating all things2 and as       
swallowing one thing after another as   
the camel drains the water from a       
trough4#aff-a ,in the ,koran it is      
written3 8,time alone destroys us40     
,here and there1 through the sacred     
songs of the ,parsees1 composed long    

before ,aristotle wrote1 beyond all the 
dust and noise of the everlasting       
conflict of good and evil1 of ,ahura    
,mazda and ,anya-,mainyus1 there are    
glimpses of a deeper power1 ,zeruana    
,akerana1 ,eternal ,duration1 unmoved by
 act or thought1 in the face of which   
these bitter opponents are seen to be   
children1 brethren1 8twin sons of       
,time40#aff-b ,the ,alexandrian         
,gnostics1 in their explanations of     
,christian dogmas1 identify ,aeon1      
infinite time1 with ,god the ,father1 as
 the source and fount of existence2 not 
merely as a predicate of the highest1   
but the ,highest himself4  ,this        
heavy-weighing sense of the infinity of 
duration1 and the urgency of escaping   
from the weariness of thinking it1 led  
to the construction of the myth of the  
,creation4 ,man devised it so that he   
might be able to say1 8in the           
beginning40 ,but a new difficulty met   
him at the threshold--as change must be 
in existence1 8we cannot think of a     

change from non-existence to existence40
 ,his only refuge was to select some    
apparently primordial1 simple1          
homogeneous substance from which1 by the
 exertion of volition1 things came into 
being4 ,the one which most naturally    
suggested itself was water4#afg-a ,this 
does in fact cover and hide the land1   
and the act of creation was often       
described as the emerging of the dry    
land from the water2 it dissolves and   
wears away the hard rock2 and1          
diminishing all things1 itself neither  
diminishes nor increases4 ,therefore    
nearly all cosmogonical myths are but   
variations of that one familiar to us   
all3 8,and ,god said1 ,let the waters   
under the heaven be gathered together in
 one place1 and let the dry land appear2
 and it was so40 ,the manifestation of  
the primordial energy was supposed to   
have been akin to that which is shown in
 organic reproduction4 ,the myths of the
 primeval egg from which life proceeded1
 of the mighty bird typical of the ,holy

 ,spirit which 8brooded0 upon the       
waters1 of ,love developing the ,kosmos 
from the ,chaos1 of the bull bringing   
the world from the waters1 of           
,protogonus1 the 8egg-born10 the        
8multispermed10 and countless others1   
point to the application of one or the  
other1 or of both these                 
explanations4#afg-b  ,in them the early 
thinkers found some rest3 but not for   
long4 ,the perplexity of the presence of
 this immediate order of things seemed  
solved2 but another kept obtruding      
itself3 what was going on before that   
8beginning80 ,vain to stifle the inquiry
 by replying1 8nothing40#afh-a ,for     
time1 which knows no beginning1 was     
there1 still building1 still destroying2
 nothing can be put to it1 nor anything 
taken from it4 ,what then is left but   
the conclusion of the ,preacher3 8,that 
which hath been1 is now2 and that which 
is to be1 hath already been80 ,regarding
 time as a form of force1 the only      
possible history of the material        

universe is that it is a series of      
destructions and restorations1 force    
latent evolving into force active or    
energy1 and this dissipated and absorbed
 again into latency4  ,expressed in     
myths1 these destructions and           
restorations are the ,epochs of ,nature4
 ,they are an essential part of the     
religious traditions of the ,brahmans1  
,persians1 ,parsees1 ,greeks1           
,egyptians1 ,jews1 ,mexicans1 ,mayas1   
and of all nations who have reached a   
certain stage of culture4 ,the length of
 the intervening periods may widely     
differ4 ,the kalpa or great year of the 
,brahmans is so long that were a cube of
 granite a hundred yards each way       
brushed once in a century by a soft     
cloth1 it would be quite worn to dust   
before the kalpa would close3 or1 as    
some ,christians believe1 there may be  
but six thousand years1 six days of ,god
 in whose sight 8a thousand years are as
 one day10 between the creation and the 
cremation of the world1 from when it    

rose from the waters until it shall be  
consumed by the fire4  ,there were also 
various views about the agents and the  
completeness of these periodical        
destructions4 ,in the ,norse mythology  
and in the doctrine of ,buddhism1 not   
one of the gods can survive the fire of 
the last day4 ,among the ,greeks1 great 
,jove alone will await the appearance of
 the virgin world after the icy winter  
and the fiery summer of the ,great      
,year4 ,the ,brahmans hold that the     
higher classes of gods outlive the wreck
 of things which1 at the close of the   
day of ,brahm1 involves all men and many
 divinities in elemental chaos2 while   
elsewhere1 in the later ,puranas and in 
the myths of ,mexico1 ,peru1 and        
,assyria1 one or a few of the race of   
man escape a deluge which is universal1 
and serve to people the new-made earth4 
,this latter supposition1 in its        
application to the last epoch of nature1
 is the origin of the myth of the       
,flood4  ,in its general features and   

even in many details1 the story of a    
vast overflow which drowned the world1  
and from which by the timely succor of  
divinity some man was preserved1 and    
after the waters had subsided became the
 progenitor of the race1 is exceedingly 
common among distant tribes1 where it is
 impossible to explain it as a          
reminiscence of a historic occurrence1  
or by community of religious doctrine4  
,in ,judea ,noah1 in ,india ,manu1 in   
,chaldea ,xisuthrus1 in ,assyria        
,oannes1 in ,aztlan ,nata1 in ,algonkin 
tradition ,messou1 in ,brazil ,monan1   
etc41 are all heroes of similar alleged 
occurrences4 ,in all of them the story  
is but a modification of that of the    
creation in time from the primeval      
waters4#agj-a  8,as it was once1 so it  
shall be again10 and as the present age 
of the world wears out1 the myth teaches
 that things will once more fall back to
 universal chaos4 8,the expectation of  
the end of the world is a natural       
complement to the belief in its         

periodical destructions40 ,it is taught 
with distinctness by all religious      
systems1 by the prophetess in the       
,voluspa1 by the ,hebrew seers1#aga-a by
 the writer of the ,apocalypse1 by the  
,eastern sages1 ,persian and ,indian1 by
 the ,roman ,sibyl1 and among the savage
 and semi-civilized races of the ,new   
,world4  ,often that looked for         
destruction was associated with the     
divine plans for man4 ,this was an      
addition to the simplicity of the       
original myth1 but an easy and a popular
 one4 ,the ,indian of our prairies still
 looks forward to the time when the     
rivers shall rise1 and submerging the   
land sweep from its surface the         
pale-faced intruders1 and restore it to 
its original owners4 ,impatient under   
the ceaseless disappointments of life1  
and worn out with the pains which seem  
inseparable from this condition of      
things1 the believer gives up his hopes 
for this world1 and losing his faith in 
the final conquest of the good1 thinks  

it only attainable by the total         
annihilation of the present conditions4 
,he looks for it1 therefore1 in the next
 great age1 in the new heaven and the   
new earth1 when the spirit of evil shall
 be bound and shut up1 and the chosen   
people possess the land1 8and grow up as
 calves of the stall40#agb-a  ,this is  
to be inaugurated by the ,day of        
,judgment1 8the day of wrath1 the       
dreadful day10 in which ,god is to come 
in his power and pronounce his final    
decrees on those who have neglected the 
observance due him4 ,the myth1          
originally one relating to the          
procession of natural forces1 thus      
assumed with the increasing depth of the
 religious sentiment more and more a    
moral and subjective coloring1 until    
finally its old and simple form was     
altogether discarded1 or treated as     
symbolic only4  ,the myth of the ,epochs
 of ,nature was at first a theory to    
account for the existing order of       
nature4 ,for a long time it satisfied   

the inquiring mind1 if not with a       
solution at least with an answer to its 
queries4 ,after geologic science had    
learned to decipher the facts of the    
world's growth as written on the stones 
which orb it1 the religious mind fondly 
identified the upheavals and cataclysms 
there recorded with those which its own 
fancy had long since fabricated4 ,the   
stars and suns1 which the old seer      
thought would fall from heaven in the   
day of wrath1 were seen to be involved  
in motions far beyond the pale of man's 
welfare1 and1 therefore1 the millennial 
change was confined to the limits of our
 planet4 ,losing more and more of its   
original form as an attempted           
explanation of natural phenomena1 the   
myth now exists in civilized nations as 
an allegorical type of man's own history
 and destiny1 and thus is slowly merging
 into an episode of the second great    
cycle of the mythus1 that of the        
,paradise lost and regained4 ,it1 too1  
finds its interpretation in psychology4 

,broadly surveying the life of man1     
philosophers have found in it much      
matter fit either for mockery or tears4 
,we are born with a thirst for pleasure2
 we learn that pain alone is felt4 ,we  
ask health2 and having it1 never notice 
it till it is gone4 ,in the ardent      
pursuit of enjoyment1 we waste our      
capacity of appreciation4 ,every sweet  
we gain is sauced with a bitter4 ,our   
eyes forever bent on the future1 which  
can never be ours1 we fritter away the  
present1 which alone we possess4 ,ere we
 have got ourselves ready to live1 we   
must die4 ,fooling ourselves even here1 
we represent death as the portal to joy 
unspeakable2 and forthwith discredit our
 words by avoiding it in every possible 
way4  ,pitiable spectacle of weakness   
and folly1 is it capable of any         
explanation which can redeem man from   
the imputation of unreason8 ,is ,wisdom 
even here justified of her children by  
some deeper law of being8  ,the         
theologian explains it as the unrest of 

the soul penned in its house of clay2   
the physiologist attributes it to the   
unceasing effort of organic functions to
 adapt themselves to ever varying       
external conditions4 ,they are both     
right1 for the theologian1 were his     
words translated into the language of   
science1 refers to the effort to adapt  
condition to function1 which is the     
peculiar faculty of intelligence1 and   
which alone renders man unable to accept
 the comfort of merely animal existence1
 an inability which he need never expect
 to outlive1 for it will increase in    
exact proportion to his mental          
development4 ,action1 not rest1 as ,i   
have elsewhere said1 must be his ideal  
of life4  ,in even his lowest levels man
 experiences this dissatisfaction4 ,it  
may there be confined to a pain he would
 be free from1 or a pleasure he dreams  
of4 ,always the future charms him1 and  
as advancing years increase the number  
of his disappointments and bring with   
them the pains of decrepitude1 he also  

recurs to the past1 when youth was his1 
and the world was bright and gay4 ,thus 
it comes that most nations speak of some
 earlier period of their history as one 
characterized by purer public virtues   
than the present1 one when the fires of 
patriotism burned brighter and social   
harmony was more conspicuous4 ,in rude  
stages of society this fancy receives   
real credit and ranks as a veritable    
record of the past1 forming a ,golden   
,age or ,saturnian ,era4 ,turned in the 
kaleidoscope of the mythus1 it assumes  
yet more gorgeous hues1 and becomes a   
state of pure felicity1 an ,eden or a   
,paradise1 wherein man dwelt in joy1 and
 from which he wandered or was driven in
 the old days4  ,it is almost needless  
to quote examples to show the wide      
distribution of this myth4 ,the first   
pages of the ,vendidad describe the     
reign of ,yima in 8the garden of        
delight10 where 8there was no cold wind 
nor violent heat1 no disease and no     
death40 ,the northern ,buddhist tells of

 8the land of joy10 ,sukhavati1 in the  
far west1 where ruled ,amitabha1        
8infinite ,light40#age-a ,the ,edda     
wistfully recalls the pleasant days of  
good ,king ,gudmund who once held sway  
in ,odainsakr1 where death came         
not4#age-b ,persian story has glad      
reminiscences of the seven hundred years
 that ,jemschid sat on the throne of    
,iran1 when peace and plenty were in the
 land4  ,the garden 8eastward in ,eden0 
of the ,pentateuch1 the land of ,tulan  
or ,tlapallan in ,aztec myth1 the       
islands of the ,hesperides1 the rose    
garden of ,feridun1 and a score of other
 legends attest with what strong        
yearning man seeks in the past the      
picture of that perfect felicity which  
the present never yields4  ,nor can he  
be persuaded that the golden age has    
gone1 no more to return4 ,in all        
conditions of progress1 and especially  
where the load of the present was the   
most wearying1 has he counted on a      
restoration to that past felicity4 ,the 

paradise lost is to be regained4 ,how it
 is to be done the sages are not agreed4
 ,but they of old were unanimous that   
some divinity must lend his aid1 that   
some god-sent guide is needed to rescue 
man from the slough of wretchedness in  
which he hopelessly struggles4          
,therefore in the new world the red men 
looked for the ruler who had governed   
their happy forefathers in the golden   
age1 and who had not died but withdrawn 
mysteriously from view1 to return to    
them1 protect them1 and insure them long
 bliss and ease4 ,the ancient ,persians 
expected as much from the coming of     
,craoshan2 the ,thibetan ,buddhists look
 to the advent of a ,buddha #ejjj years 
after ,sakyamuni1 one whose fortunate   
names are ,matrya1 the ,loving one1 and 
,adjita1 the ,unconquerable2#agf-a and  
even the practical ,roman1 as we learn  
from ,virgil1 was not a stranger to this
 dream4 ,very many nations felt it quite
 as strongly as the ,israelites1 who    
from early time awaited a mighty king1  

the ,messiah1 the ,anointed1 of whom the
 ,targums say3 8,in his days shall peace
 be multiplied20 8,he shall execute the 
judgment of truth and justice on the    
earth20 8,he shall rule over all        
kingdoms40  ,the early forms of this    
conception1 such as here referred to1   
looked forward to an earthly kingdom1   
identified with that of the past when   
this was vigorous in the national       
mythology4 ,material success and the    
utmost physical comfort were to         
characterize it4 ,it was usually to be a
 national apotheosis1 and was not       
generally supposed to include the human 
race1 though traces of this wider view  
might easily be quoted from ,avestan1   
,roman1 and ,israelitic sources4 ,those 
who were to enjoy it were not the dead1 
but those who shall be living4  ,as the 
myth grew1 it coalesced with that of the
 ,epochs of ,nature1 and assumed grander
 proportions4 ,the deliverer was to come
 at the close of this epoch1 at the end 
of the world2 he was to embrace the     

whole human kind in his kingdom2 even   
those who died before his coming1 if    
they had obeyed his mandates1 should    
rise to join the happy throng2 instead  
of a mere earthly king1 he should be a  
supernatural visitant1 even ,god        
himself2 and instead of temporal        
pleasures only1 others of a spiritual   
character were to be conferred4 ,there  
are reasons to believe that even in this
 developed form the myth was familiar to
 the most enlightened worshippers of    
ancient ,egypt2 but it was not till some
 time after the doctrines of            
,christianity had been cast into        
mythical moulds by the oriental fancy1  
that it was introduced in its completed 
form to modern thought4 ,although       
expressly repudiated by ,jesus of       
,nazareth himself1 and applied in maxim 
and parable as a universal symbol of    
intelligence to the religious growth of 
the individual and race1 his followers  
reverted to the coarser and literal     
meaning1 and ever since teach to a      

greater or less extent the chiliastic or
 millennial dogma1 often mathematically 
computing1 in direct defiance of his    
words1 the exact date that event is to  
be expected4  ,if we ask the            
psychological construction of this myth1
 and the ever present conditions of     
man's life which have rendered him      
always ready to create it and loath to  
renounce it1 we trace the former        
distinctly to his sense of the purposive
 nature of the laws of thought1 and the 
latter to the wide difference between   
desire and fulfilment4 ,his intellectual
 nature is framed to accord with laws   
which are ever present but are not      
authoritative2 they admonish but they do
 not coerce2 that is done surely though 
oft remotely by the consequences of     
their violation4 ,at first1 unaware of  
the true character of these laws1 he    
fancies that if he were altogether      
comfortable physically1 his every wish  
would be gratified4 ,slowly it dawns    
upon him that no material gratification 

can supply an intellectual craving2 that
 this is the real want which haunts him2
 and that its only satisfaction is to   
think rightly1 to learn the truth4 ,then
 he sees that the millennial kingdom is 
8not of this world20 that heaven and    
earth may pass away1 but that such truth
 as he seeks cannot pass away2 and that 
his first and only care should be as a  
faithful and wise servant to learn and  
revere it4  ,the sentiments which       
created this mythical cycle1 based as   
they are now seen to be on ultimate     
psychological laws1 are as active to-day
 as ever4 ,this century has witnessed   
the rise of a school of powerful        
thinkers and true philanthropists who   
maintained that the noblest object is   
the securing to our fellow-men the      
greatest material comfort possible2 that
 the religious aspirations will do well 
to content themselves with this gospel  
of humanity2 and that the approach of   
the material millennium1 the            
perfectibility of the human race1 the   

complete adaptation of function to      
condition1 the 8distant but not         
uncertain final victory of ,good10#agi-a
 is susceptible of demonstration4 ,at   
present1 these views are undergoing     
modification4 ,it is perceived with more
 or less distinctness that complete     
physical comfort is not enough to make a
 man happy2 that in proportion as this  
comfort is attained new wants develope  
themselves1 quite as importunate1 which 
ask what material comfort cannot give1  
and whose demand is neither for utility 
nor pleasurable sensation4 ,such wants  
are created by the sense of duty and the
 love of truth4  ,the main difference   
between the latest exponents of the     
utilitarian doctrines and the heralds of
 distinctively religious thought1 is    
that the former consider that it is most
 important in the present condition of  
man for him to look after his material  
welfare2 while the latter teach that if 
he first subject thought and life to    
truth and duty1 8all these things will  

be added unto him40 ,wordsworth has cast
 this latter opinion1 and the myths     
which are its types1 into eloquent      
verse3                                  
8,paradise and groves     ,elysian1     
,fortunate ,fields--like those of old   
,sought in the ,atlantic main1 why      
should they be     ,a history only of   
departed things1     ,or a mere fiction 
of what never was8     ,for the         
discerning intellect of man1     ,when  
wedded to this goodly universe     ,in  
love and holy passion1 shall find these 
,a simple produce of the common day40   
,the incredulity and even derision with 
which the latter doctrine is received by
 8practical men10 should not affright   
the collected thinker1 as it certainly  
is not so chimerical as they pretend4   
,the writer ,de ,senancourt1 not at all 
of a religious turn1 in speculating on  
the shortest possible road to general   
happiness1 concluded that if we were    
able to foretell the weather a          
reasonable time ahead1 and if men would 

make it a rule to speak the truth as    
near as they can1 these two conditions  
would remove nine-tenths of the misery  
in the world4 ,the more carefully ,i    
meditate on this speculation1 the better
 grounded it seems4 ,the weather we are 
learning to know much more about than   
when the solitary ,obermann penned his  
despondent dreams2 but who shall predict
 the time when men will tell the truth8 
,i now pass to the third great mythical 
cyclus1 which ,i have called that of the
 ,hierarchy of the ,gods4 ,this was     
created in order to define that unknown 
power which was supposed to give to the 
wish frustration or fruition4 ,it       
includes every statement in reference to
 the number1 nature1 history and        
character of supernatural beings4  ,the 
precise form under which the intellect1 
when the religious conception of unknown
 power first dawns upon it1 imagines    
this unknown1 is uncertain4 ,some have  
maintained that the earliest religions  
are animal worships1 others that the    

spirits of ancestors or chiefs are the  
primitive gods4 ,local divinities and   
personal spirits are found in the rudest
 culture1 while simple fetichism1 or the
 vague shapes presented by dreams1 play 
a large part in the most inchoate       
systems4 ,the prominence of one or the  
other of these elements depends upon    
local and national momenta1 which are a 
proper study for the science of         
mythology1 but need not detain us here4 
,the underlying principle in all these  
conceptions of divinity is that of the  
res per accidens1 an accidental relation
 of the thought to the symbol1 not a    
general or necessary one4 ,this is seen 
in the nature of these primitive gods4  
,they have no decided character as      
propitious or the reverse other than the
 objects they typify1 but are supposed  
to send bad or good fortune as they     
happen to be pleased or displeased with 
the votary4 ,no classification as good  
and evil deities is as yet perceptible4 
,this undeveloped stage of religious    

thought faded away1 as general          
conceptions of man and his surroundings 
arose4 ,starting always from his wish   
dependent on unknown control1 man found 
certain phenomena usually soothed his   
fears and favored his wishes1 while     
others interfered with their attainment 
and excited his alarm4 ,this            
distinction1 directly founded on his    
sensations of pleasure and pain1 led to 
a general1 more or less rigid1          
classification of the unknown1 into two 
opposing classes of beings1 the one     
kindly disposed1 beneficent1 good1 the  
other untoward1 maleficent1 evil4  ,at  
first this distinction had in it nothing
 of a moral character4 ,it is in fact a 
long time before this is visible1 and   
to-day but two or three religions       
acknowledge it even theoretically4 ,all1
 however1 which claim historical        
position set up a dual hierarchy in the 
divine realms4 ,ahura-mazda and         
,anya-mainyus1 ,god and ,satan1 ,jove   
and ,pluto1 ,pachacamac and ,supay1     

,enigorio and ,enigohatgea are examples 
out of hundreds that might be adduced4  
,the fundamental contrast of pleasure   
and pain might be considered enough to  
explain this duality4 ,but in fact it is
 even farther reaching4 ,the emotions   
are dual as well as the sensations1 as  
we have seen in the first chapter4 ,all 
the operations of the intellect are     
dichotomic1 and in mathematical logic   
must be expressed by an equation of the 
second degree4 ,subject and object must 
be understood as polar pairs1 and in    
physical science polarization1 contrast 
of properties corresponding to contrast 
of position1 is a universal phenomenon4 
,analogy1 therefore1 vindicates the     
assumption that the unknown1 like the   
known1 is the field of the operation of 
contradictory powers4  ,a variety of    
expression is given this philosophic    
notion in myths4 ,in ,egypt1 ,syria1    
,greece and ,india the contrast was that
 of the sexes1 the male and female      
principles as displayed in the          

operations of nature4 ,the type of all  
is that very ancient ,phrygian cult in  
which by the side of ,ma1 mother of     
mountains and mistress of herds1 stood  
,papas1 father of the race of shepherds 
and inventor of the rustic pipe4#ahc-a  
,quite characteristic was the           
classification of the gods worshipped by
 the miners and metal workers of        
,phrygian ,ida4 ,this was into right and
 left1 and the general name of ,dactyli1
 ,fingers1 was given them4 ,the right   
gods broke the spells which the left    
wove1 the right pointed out the ore     
which the left had buried1 the right    
disclosed the remedies for the sickness 
which the left had sent4 ,this venerable
 division is still retained when we     
speak of a sinister portent1 or a right 
judgment4 ,it is of physiological       
interest as showing that 8dextral       
pre-eminence0 or right-handedness was   
prevalent in earliest historic times1   
though it is unknown in any lower       
animal4  ,the thoughtful dwellers in    

,farsistan also developed a religion    
close to man's wants by dividing the    
gods into those who aid and those who   
harm him1 subject the one class to      
,ahura-,mazda1 the other to             
,anya-,mainyus4 ,early in their history 
this assumed almost a moral aspect1 and 
there is little to be added to one of   
the most ancient precepts of their      
law--8,happiness be to the man who      
conduces to the happiness of all40#ahd-a
  ,when this dual classification sought 
expression through natural contrasts1   
there was one which nigh everywhere     
offered itself as the most appropriate4 
,the savage1 the nomad1 limited to the  
utmost in artificial contrivances1 met  
nothing which more signally aided the   
accomplishment of his wishes than light2
 nothing which more certainly frustrated
 them than darkness4 ,from these two    
sources flow numerous myths1 symbols1   
and rites1 as narratives or acts which  
convey religious thought to the eye or  
the ear of sense4  ,as the bringers of  

light1 man adored the sun1 the dawn1 and
 fire2 associated with warmth and       
spring1 his further meditations saw in  
it the source of his own and of all     
life1 and led him to connect with its   
worship that of the reproductive        
principle4 ,as it comes from above1 and 
seems to dwell in the far-off sky1 he   
located there his good gods1 and lifted 
his hands or his eyes when he prayed4   
,as light is necessary to sight1 and as 
to see is to know1 the faculty of       
knowing was typified as enlightenment1  
an inward god-given light4 ,the great   
and beneficent deities are always the   
gods of light4 ,their names often show  
this4 ,deva1 ,deus1 means the shining   
one2 ,michabo1 the great white one2 the 
,mongols call ,tien1 the chief ,turanian
 god1 the bright one1 the luminous one2 
the northern ,buddhist prays to         
,amitabha1 ,infinite ,light2 and the    
,christian to the ,light of the ,world4 
,on the other hand1 darkness was        
connected with feelings of helplessness 

and terror4 ,it exposed him to attacks  
of wild beasts and all accidents4 ,it   
was the precursor of the storm4 ,it was 
like to death and the grave4 ,the realm 
of the departed was supposed to be a    
land of shadows1 an underground region1 
an unseeing ,hades or hell4  ,the task  
would be easy to show many strange      
corroborations of these early chosen    
symbols by the exacter studies of later 
ages4 ,light1 as the indispensable      
condition of life1 is no dream1 but a   
fact2 sight is the highest sentient     
faculty2 and the luminous rays are real 
intellectual stimulants4#ahf-a ,but such
 reflections will not escape the        
contemplative reader4  ,i hasten to an  
important consequence of this dual      
classification of divinities4 ,it led to
 what ,i may call the quantification of 
the gods1 that is1 to conceiving        
divinity under notions of number or     
quantity1 a step which has led to       
profound deterioration of the religious 
sentiment4 ,i do not mean by this the   

distinction between polytheism and      
monotheism4 ,the latter is as untrue and
 as injurious as the former1 nor does it
 contain a whit the more the real       
elements of religious progress4  ,it is 
indeed singular that this subject has   
been so misunderstood4 ,much has been   
written by ,christian theologians to    
show the superiority of monotheisms2 and
 by their opponents much has been made  
of ,comte's loi des trois tats1 which   
defines religious progress to be first  
fetichism1 secondly polytheism1 finally 
monotheism4 ,of this ,mr4 ,lewes says3  
8,the theological system arrived at the 
highest perfection of which it is       
capable when it substituted the         
providential action of a single being1  
for the varied operations of the        
numerous divinities which had before    
been imagined40#ahg-a ,nothing could be 
more erroneous than the spirit of this  
statement2 nothing is more correct1 if  
the ordinary talk of the superiority of 
monotheism in religion be admitted4     

,history and long experience show that  
monotheistic religions have no special  
good effect either on the morals or the 
religious sensibility of races4#ahg-b   
,buddhism1#ahg-c ,mohammedanism and     
,judaism are1 at least in theory1       
uncompromising monotheisms2 modern      
,christianity is less so1 as many       
,catholics pray to the ,virgin and      
,saints1 and many ,protestants to       
,christ4 ,so long as the mathematical   
conception of number1 whether one or    
many1 is applied to deity by a          
theological system1 it has not yet      
8arrived at the highest perfection of   
which it is capable40  ,for let us      
inquire what a monotheism is8 ,it is a  
belief in one god as distinct from the  
belief in several gods4 ,in other words1
 it applies to ,god the mathematical    
concept of unity1 a concept which can   
only come into cognition by virtue of   
contrasts and determinations1 and which 
forces therefore the believer either to 
,pantheism or anthropomorphism to       

reconcile his belief with his reason4   
,no other resource is left him4 ,with   
monotheism there must always be the idea
 of numerical separateness1 which is    
incompatible with universal conceptions4
  ,let him1 however1 clear his mind of  
the current admiration for monotheisms1 
and impress upon himself that he who    
would form a conception of supreme      
intelligence must do so under the rules 
of pure thought1 not numerical relation4
 ,the logical1 not the mathematical1    
unity of the divine is the perfection of
 theological reasoning4 ,logical unity  
does not demand a determination by      
contrasts2 it conveys only the idea of  
identity with self4 ,as the logical     
attainment of truth is the recognition  
of identities in apparent diversity1    
thus leading from the logically many to 
the logically one1 the assumption of the
 latter is eminently justified4 ,every  
act of reasoning is an additional proof 
of it4#ahh-a  ,nor does the duality of  
nature and thought1 to which ,i have    

alluded1 in any wise contradict this4   
,in pure thought we must understand the 
dichotomic process to be the distinction
 of a positive by a privative1 both     
logical elements of the same thought1 as
 ,i have elsewhere shown4 ,the opposites
 or contraries referred to as giving    
rise to the dualistic conceptions of    
divinity are thus readily harmonized    
with the conception of logical unity4   
,this was recognized by the ,hindoo sage
 who composed the ,bhagavad ,git1 early 
in our era4 ,krishna1 the ,holy ,one1   
addressing the ,king ,ardjuna says3     
8,all beings fall into error as to the  
nature of creation1 ,o ,bharata1 by     
reason of that delusion of natural      
opposites which springs from liking and 
disliking1 oh thou tormentor of thy     
foes60#ahi-a  ,the substitution of the  
conception of mathematical for logical  
unity in this connection has left       
curious traces in both philosophy and   
religion4 ,it has led to a belief in the
 triplicate nature of the supreme       

,being1 and to those philosophical      
triads which have often attracted       
thinkers1 from ,pythagoras and          
,heraclitus down to ,hegel and          
,ghiberti4  ,pythagoras1 who had thought
 profoundly on numbers and their        
relations1 is credited with the obscure 
maxim that every thought is made up of a
 definite one and an indefinite two 7a  
and an  74 ,some of his commentators    
have added to rather than lessened the  
darkness of this saying4 ,but applied to
 concrete number1 it seems clear enough4
 ,take any number1 ten1 for example1 and
 it is ten by virtue of being a one1 one
 ten1 and because on either side        
counting upward or downward1 a different
 number appears1 which two are its      
logical determinants1 but1 as not       
expressed1 make up an indefinite two4   
,so the number one1 thought as concrete 
unity1 is really a trinity1 made up of  
its definite self and its indefinite    
next greater and lesser determinants4   
,the obscure consciousness of this has  

made itself felt in many religions when 
they have progressed to a certain plane 
of thought4 ,the ancient ,egyptian gods 
were nearly all triune2 ,phanes1 in the 
,orphic hymns the first principle of    
things1 was tripartite2 the ,indian     
trinities are well known2 the ,celtic   
triads applied to divine as well as     
human existence2 the ,jews distinguished
 between ,jehovah1 his ,wisdom and his  
,word2 and in ,christian religion and   
philosophy the doctrine of the trinity1 
though nowhere taught by ,christ1 has   
found a lasting foothold1 and often     
presents itself as an actual            
tritheism4#aij-a  ,the triplicate nature
 of number1 thus alluded to by          
,pythagoras1 springs from the third law 
of thought1 and holds true of all       
concrete notions4 ,every such notion    
stands in necessary relation to its     
privative1 and to the logical concept of
 next greater extension1 i4 e41 that    
which includes the notion and its       
privative1 as ,i explained in the first 

chapter4 ,this was noted by the early   
,platonists1 who describe a certain     
concrete expression of it as 8the       
intelligential triad20 and it has been  
repeatedly commented upon by later      
philosophers1 some of whom avowedly     
derive from it the proof of the         
trinitarian dogma as formulated by      
,athanasius4 ,even modern mathematical  
investigations have been supposed to    
point to a ,deus triformis1 though of   
course quite another one from that which
 ancient ,rome honored4 ,a late work of 
much ability makes the statement3 8,the 
doctrine of the ,trinity1 or something  
analogous to it1 forms1 as it were1 the 
avenue through which the universe itself
 leads us up to the conception of the   
,infinite and ,eternal ,one40#aia-a ,the
 explanation of this notion is the same 
as that of the 8,trinity of the         
,gentiles10 always hitherto a puzzling  
mythological concept4  ,for reasons     
previously given1 an analysis of the    
formal law itself does not yield these  

elements4 ,they belong to a certain     
class of values assigned it1 not to the 
law itself2 hence it is only when deity 
is conceived under the conditions of    
numerical oneness that the tripartite   
constitution of a whole number makes    
itself felt1 and is applied to the      
divine nature4  ,the essence of a       
logical unit is identity1 of a          
mathematical1 difference4 ,the qualities
 of the latter are limitations--so much 
of a thing2 those of the former are     
coincidences--that kind of a thing4  ,to
 be sure it is no easy matter to free   
ourselves from the habit of confounding 
identity and individuality4 ,we must    
cultivate a much greater familiarity    
with the forms of thought1 and the      
character of universals1 than every-day 
life requires of us1 before the         
distinction grows facile4 ,the          
individual1 not the species1 exists2 our
 own personality1 our thinking faculty  
is what we are most certain of4 ,on it  
rests the reality of everything1 the    

,unknown as well4 ,but the rejection of 
a mathematical unity does not at all    
depreciate the force of such an         
argument4 ,individuality regarded as    
mathematical unity rests on the deeper  
law of logical identity from which the  
validity of numbers rises2 it is not the
 least diminished1 but intensified1 in  
the conception of a ,supreme            
,intelligence1 as the font of truth1    
though the confinements and limitations 
of the mathematical unit fall away1 and 
all contrasts disappear4  ,the reverse  
conception1 however1 has prevailed in   
religious systems1 polytheistic or      
monotheistic4 ,man has projected on the 
cloudy unknown the magnified picture of 
his own individuality and shuddered with
 terror at the self-created             
plantasm1,,tn-#i like the peasant       
frightened by the spectre of the        
,brocken1 formed by the distorted image 
of himself4 ,in his happier moments1    
with his hopes gratified1 the same vice 
of thought1 still active1 prevented him 

from conceiving any higher ideal than   
his better self4 8,everywhere the same  
tendency was observed2 the gods1 always 
exaggerations of human power and        
passions1 became more and more          
personifications of what was most       
admirable and lovable in human nature1  
till in ,christianity there emerged the 
avowed ideal man40 ,what could it end in
 but anthropomorphism1 or pantheism1 or1
 rejecting both1 a ,religion of         
,humanity1 with a background of an      
imbecile ,unknowable8  ,is it necessary 
to point out how none of these          
conclusions can satisfy the enlightened 
religious sentiment8 ,how               
anthropomorphism1which,,tn-#aj makes    
,god in the image of man1 instead of    
acknowledging that man is made in the   
image of ,god1 belittles divinity to a  
creature of passions and caprices8 ,how 
pantheism1 increasing ,god at the       
expense of man1 wipes out the           
fundamental difference of true and      
false1 calls bad 8good in the making10  

and virtually extinguishes the sense of 
duty and the permanence of personality8 
,and how the denial of all possible     
knowledge of the absolute digs away the 
only foundation on which sanity can     
establish a religion1 and then palms off
 material comfort as the proper food for
 religious longing8  ,the long story of 
religious effort is not from fetichism  
to monotheism1 as ,comte read it2 nor is
 its only possible goal inside the      
limits of the ego1 as ,feuerbach and the
 other ,neo-,hegelians assert2 but it is
 on its theoretical side to develope    
with greater and greater distinctness   
the immeasurable reality of pure        
thought1 to dispense more and more with 
the quantification of the absolute1 and 
to avoid in the representation of that  
,being the use of the technic of        
concrete existence4  ,little by little  
we learn that the really true is never  
true in fact1 that the really good is   
never good in act4#aid-a ,carefully     
cherishing this distinction taught by   

mathematics and ethics1 the religious   
mind learns to recognize in that only   
reality darkly seen through the glass of
 material things1 that which should fix 
and fill its meditations4 ,passing      
beyond the domain of physical law1 it   
occupies itself with that which defines 
the conditions of law4 ,it contemplates 
an eternal activity1 before which its   
own self-consciousness seems a          
flickering shadow1 yet in that          
contemplation is not lost but gains an  
evergrowing personality4  ,this is the  
goal of religious striving1 the hidden  
aim of the wars and persecutions1 the   
polemics and martyrdoms1 which have so  
busied and bloodied the world4 ,this    
satisfies the rational postulates of    
religion4 ,does some one say that it    
does not stimulate its emotional        
elements1 that it does not supply the   
impulses of action which must ever be   
the criteria of the true faith8 ,is it  
not a religion at all1 but a philosophy1
 a search1 or if you prefer1 a love for 

the truth8  ,let such doubter ponder    
well the signification of truth1 its    
relation to life1 its identity with the 
good1 and the paramount might of wisdom 
and a clear understanding1 and he will  
be ready to exclaim with the passionate 
piety of ,st4 ,augustine3 8,ubi inveni  
veritatem1 ibi inveni ,deum meum1 ipsam 
veritatem1 quam1 ex quo didici1 non sum 
oblitus40  ,from this brief review of   
its character1 the ,myth will be seen to
 be one of the transitory expressions of
 the religious sentiment1 which in      
enlightened lands it has already        
outgrown and should lay aside4 ,so far  
as it relates to events1 real or        
alleged1 historic or geologic1 it deals 
with that which is indifferent to pure  
religion2 and so far as it assumes to   
reveal the character1 plans and temper  
of divinity1 it is too evidently a      
reflex of man's personality to be worthy
 of serious refutation where it         
conflicts with the better guide he has  
within him4   ,,footnotes3  #aef-a ,in  

this definition the word apperception is
 used in the sense assigned it by       
,professor ,lazarus--the perception     
modified by imagination and memory4     
8,mythologie ist eine ,apperceptionsform
 der ,natur und des ,menschen40         
7,zeitschrift fr ,vlkerpsychologie1 ,bd4
 i41 s4 #dd74 ,most recent mythologists 
omit the latter branch of the           
definition2 for instance1 8,a myth is in
 its origin an explanation by the       
uncivilized mind of some natural        
phenomenon40 7,john ,fiske1 ,myths and  
,myth ,makers1 p4 #ba74 ,this is to omit
 that which gives the myth its only     
claim to be a product of the religious  
sentiment4 ,schopenhauer1 in calling    
dogmas and myths 8the metaphysics of the
 people10 fell into the same error4     
,religion1 as such1 is always concrete4 
#aei-a ,half a century ago the learned  
,mr4 ,faber1 in his ,origin of ,pagan   
,idolatry1 expressed his astonishment at
 8the singular1 minute and regular      
accordance0 between the classical myths4

 ,that accordance has now been          
discovered to be world-wide4  #afj-a    
8,ganz gleiche ,mythen knnen sehr       
fglich1 jede selbststndig1 an           
verschiedenen ,oerter emporkommen40     
,briefe an ,woelcker4  #afa-a ,the last 
two are the modern orthodox theories1   
supported by ,bryant1 ,faber1 ,trench1  
,de ,maistre and ,sepp4 ,medieval       
,christianity preferred the direct      
agency of the ,devil4 ,primitive        
,christianity leaned to the opinion that
 the ,grecian and ,roman myth makers had
 stolen from the sacred writings of the 
,jews4  #afe-a ,sir ,wm4 ,hamilton1     
,lectures on ,metaphysics4 ,appendix1 p4
 #fia4  #afe-b ,creuzer1 ,symbolik und  
,mythologie1 ,bd4 ii41 s4 #ajg4  #aff-a 
,th4 ,nldeke1 ,zeitschrift fr           
,vlkerpsychologie1 ,bd4 iii41 s4 #aca4  
#aff-b ,see a note of ,prof4 ,spiegel to
 ,yana1 #bi1 of the ,khordah-,avesta4   
#afg-a       4    ,plutarch1 ,de ,iside4
  ,according to the ,koran and the      
,jewish ,rabbis1 the throne of ,god     

rested on the primeval waters from which
 the earth was produced4 ,see a note in 
,rodwell's translation of the ,koran1   
,sura4 xi4  #afg-b ,i have discussed    
some of these myths in the seventh      
chapter of the ,myths of the ,new       
,world4  #afh-a ,how it troubled the    
early ,christians who dared not adopt   
the refuge of the ,epochs of ,nature1   
may be seen in the ,confessions of ,st4 
,augustine1 ,lib4 ,,xi1 cap4 #aj1 et    
seq4 ,he quotes the reply of one pushed 
by the inquiry1 what ,god was doing     
before creation3 8,he was making a hell 
for inquisitive busy-bodies40 ,alta     
spectantibus gehennas parabat4  #agj-a  
,many interesting references to the     
,oriental flood-myth may be found in    
,cory's ,ancient ,fragments4 ,see also1 
,dr4 ,fr4 ,windischmann1 ,die ,ursagen  
der ,arischen ,vlker1 pp4 #d-aj4 ,it is 
probable that in very ancient ,semitic  
tradition ,adam was represented as the  
survivor of a flood anterior to that of 
,noah4 ,maimonides relates that the     

,sabians believed the world to be       
eternal1 and called ,adam 8the ,prophet 
of the ,moon10 which symbolized1 as we  
know from other sources1 the deity of   
water4 ,rabbi ,moses ,ben ,maimon1 ,more
 ,nevochim1 cap4 iv4 ,in early          
,christian symbolism ,christ was called 
8the true ,noah02 the dove accompanied  
him also1 and as through ,noah came     
8salvation by wood and water10 so       
through ,christ came 8salvation by      
spirit and water40 7,see ,st4 ,cyril of 
,jerusalem's ,catechetical ,lectures1   
,lect4 xvii41 cap4 #aj74 ,the fish 77   
was the symbol of ,christ as well as of 
,oannes4 ,as the second coming of       
,christ was to be the destruction of the
 world1 how plainly appear the germs of 
the myth of the ,epochs of ,nature in   
the ,judo-,christian mind6  #aga-a      
,besides the expressions in the ,book of
 ,ecclesiastes and the later prophets1  
the doctrine is distinctly announced in 
one of the most sublime of the ,psalms  
7xc71 one attributed to 8,moses the ,man

 of ,god40  #agb-a ,malachi1 ch4 iv41 v4
 #b4  #age-a ,c4 ,f4 ,koppen1 ,die      
,lamaische ,hierarchie1 s4 #bh4  #age-b 
,odainsakr1  privative1 dain death1 akr 
land1 8the land of immortal life40 ,saxo
 ,grammaticus speaks of it also4        
,another such land faintly referred to  
in the ,edda is ,breidablick1 governed  
by ,baldur1 the ,light-god4  #agf-a ,c4 
,f4 ,koppen1 ,die ,lamaische ,hierarchie
 und ,kirche1 p4 #ag4  #agi-a ,john     
,stuart ,mill1 ,theism1 p4 #bef4  #ahc-a
 ,creuzer1 ,symbolik und ,mythologie1   
,bd4 ,,ii41 s4 #dg  #ahd-a ,this is the 
first line of ,yana1 #db1 of the        
,khordah-,avesta4 ,the ,parsees believe 
that it is the salutation which meets   
the soul of the good on entering the    
next world4  #ahf-a 8,sight is the light
 sense4 ,through it we become acquainted
 with universal relations1 this being   
reason4 ,without the eye there would be 
no reason40 ,lorenz ,oken1 ,elements of 
,physio-,philosophy1 p4 #dge4  #ahg-a   
,history of ,philosophy1 ,vol4 ,,ii4 p4 

#fch 7#dth ed47  #ahg-b 8,the           
intolerance of almost all religions     
which have maintained the unity of ,god1
 is as remarkable as the contrary       
principle in polytheism40 ,hume1 ,nat4  
,hist4 of ,religion1 ,sec4 ix4  #ahg-c  
8,the ,lamas emphatically maintain      
monotheism to be the real character of  
,buddhism40 ,emil ,schlagintweit1       
,buddhism in ,tibet1 p4 #ajh4  #ahh-a   
,no one has seen the error here pointed 
out1 and its injurious results on       
thought1 more clearly than ,comte       
himself4 ,he is emphatic in condemning  
8le tendance involontaire  constituer   
l'unit spculative par l'ascendant       
universel des plus grossires            
contemplations numrique1 geomtrique ou  
mcaniques40 ,systme de ,politique       
,positive2 ,tome ,i41 p4 #ea4 ,but he   
was too biassed to apply this warning to
 ,christian thought4 ,the conception of 
the ,universe in the logic of ,professor
 ,de ,morgan and ,boole is an example of
 speculative unity4  #ahi-a ,bhagavad   

,git1 ch4 iv4  #aij-a ,see the          
introduction by ,mr4 ,j4 ,w4 ,etheridge 
to ,the ,targums of ,onkelos and        
,jonathan ,ben ,uzziel 7,london1 #ahfb74
 ,st4 ,augustine believed the trinity is
 referred to in the opening verses of   
,genesis4 ,confessiones1 ,lib4 xiii4    
cap4 #e4 ,the early ,christian writer1  
,theophilus of ,antioch 7circa #bbe71 in
 his ,apologia1 recognizes the ,jewish  
trinity only4 ,it was a century later   
that the dogma was defined in its       
,athanasian form4 ,see further1 ,isaac  
,preston ,cory1 ,ancient ,fragments1    
with an ,inquiry into the ,trinity of   
the ,gentiles 7,london1 #ahcb74  #aia-a 
,the ,unseen ,universe1 p4 #aid4  #aid-a
 8,a good will is the only altogether   
good thing in the world40--,kant4 8,what
 man conceives in himself is always     
superior to that reality which it       
precedes and prepares40--,comte4        
,,the ,,cult1 ,,its ,,symbols ,,and     
,,rites4   ,,summary4       ,the ,symbol
 represents the unknown2 the ,rite is   

the ceremony of      worship4       ,a  
symbol stands for the supernatural1 an  
emblem for something      known4 ,the   
elucidation of symbolism is in the laws 
of the      association of ideas4       
,associations of similarity give related
      symbols1 of contiguity coincident 
symbols4 ,symbols tend either           
toward personification 7iconolatry71 or 
toward secularization4 ,the      symbol 
has no fixed interpretation4 ,its       
indefiniteness shown by the      serpent
 symbol1 and the cross4 ,the            
physiological relations of      certain 
symbols4 ,their classification4 ,the    
,lotus4 ,the ,pillar4      ,symbols     
discarded by the higher religious       
thought4 ,esthetic and      scientific  
symbolism 7the 8,doctrine of            
,correspondences074       ,rites are    
either propitiatory or memorial4 ,the   
former spring either      from the idea 
of sacrifice or of specific performance4
 ,a sacrifice      is a gift1 but its   
measure is what it costs the giver4     

,specific      performance means that a 
religious act should have no ulterior   
aim4      ,vicarious sacrifice and the  
idea of sin4       ,memorial rites are  
intended to recall the myth1 or else to 
keep up      the organization4 ,the     
former are dramatic or imitative1 the   
latter      institutionary4 ,tendency of
 memorial rites to become propitiatory4 
,examples4     ,,chapter ,,vi4  ,,the   
,,cult1 ,,its ,,symbols ,,and ,,rites4  
,as the side which a religious system   
presents to the intellect is shown in   
the ,myth1 so the side that it presents 
to sense is exhibited in the ,cult4     
,this includes the representation and   
forms of worship of the unknown power   
which presides over the fruition of the 
,prayer or religious wish4 ,the         
representation is effected by the       
,symbol1 the worship by the ,rite4 ,the 
development of these two1 and their     
relation to religious thought1 will be  
the subject of the present chapter4     
,the word ,symbolism has a technical    

sense in theological writings1 to wit1  
the discussion of creeds1 quite         
different from that in which it is used 
in mythological science4 ,here it means 
the discussion of the natural objects   
which have been used to represent to    
sense supposed supernatural beings4 ,as 
some conception of such beings must     
first be formed1 the symbol is          
necessarily founded upon the myth1 and  
must be explained by it4  ,a symbol is  
closely allied to an emblem1 the        
distinction being that the latter is    
intended to represent some abstract     
conception or concrete fact1 not        
supposed to be supernatural4 ,thus the  
serpent is the emblem of ,esculapius1   
or1 abstractly1 of the art of healing2  
but in its use as a symbol in ,christian
 art it stands for the ,evil ,one1 a    
supernatural being4 ,the heraldric      
insignia of the ,middle ,ages were      
emblematic devices2 but the architecture
 of the cathedrals was largely symbolic4
 ,both agree in aiming to aid the       

imagination and the memory1 and both may
 appeal to any special sense1 although  
the majority are addressed to sight     
alone4  ,symbolism has not received the 
scientific treatment which has been so  
liberally bestowed on mythology4 ,the   
first writer who approached it in the   
proper spirit was ,professor            
,creuzer4#bjj-a ,previous to his labors 
the distinction between pictographic and
 symbolic art was not well defined4 ,he 
drew the line sharply1 and illustrated  
it abundantly2 but he did not preserve  
so clearly the relations of the symbol  
and the myth4 ,indeed1 he regarded the  
latter as a symbol1 a 8phonetic0 one1 to
 be treated by the same processes of    
analysis4 ,herein later students have   
not consented to follow him4 ,the       
contrast between these two expressions  
of the religious sentiment becomes      
apparent when we examine their          
psychological origin4 ,this ,professor  
,creuzer did not include in his         
researches1 nor is it dwelt upon at any 

length in the more recent works on the  
subject4#bja-a ,the neglect to do this  
has given rise to an arbitrariness in   
the interpretation of many symbols1     
which has often obscured their position 
in religious history4  ,what these      
principles are ,i shall endeavor to     
indicate2 and first of the laws of the  
origin of symbols1 the rules which      
guided the early intellect in choosing  
from the vast number of objects         
appealing to sense those fit to shadow  
forth the supernatural4  ,it may safely 
be assumed that this was not done       
capriciously1 as the modern parvenue    
makes for himself a heraldric device4   
,the simple and devout intellect of the 
primitive man imagined a real connection
 between the god and the symbol4 ,were  
this questioned1 yet the wonderful      
unanimity with which the same natural   
objects1 the serpent1 the bird1 the     
tree1 for example1 were everywhere      
chosen1 proves that their selection was 
not the work of chance4 ,the constant   

preference of these objects points      
conclusively to some strong and frequent
 connection of their images with        
mythical concepts4  ,the question of the
 origin of symbols therefore resolves   
itself into one of the association of   
ideas1 and we start from sure ground in 
applying to their interpretation the    
established canons of association4      
,these1 as ,i have elsewhere said1 are  
those of contiguity and similarity1 the 
former producing association by the     
closeness of succession of impressions  
or thoughts1 the latter through         
impressions or thoughts recalling like  
ones in previous experience4 ,when the  
same occurrence affects different senses
 simultaneously1 or nearly so1 the      
association is one of contiguity1 as    
thunder and lightning1 for a sound      
cannot be like a sight2 when the same   
sense is affected in such a manner as to
 recall a previous impression1 the      
association is one of similarity1 as    
when the red autumn leaves recall the   

hue of sunset4 ,nearness in time or     
nearness in kind is the condition of    
association4  ,the intensity or         
permanence of the association depends   
somewhat on temperament1 but chiefly on 
repetition or continuance4 ,not having  
an ear for music1 ,i may find it        
difficult to recall a song from hearing 
its tune2 but by dint of frequent       
repetition ,i learn to associate them4  
,light and heat1 smoke and fire1 poverty
 and hunger so frequently occur         
together1 that the one is apt to recall 
the other4 ,so do a large number of     
antithetical associations1 as light and 
darkness1 heat and cold1 by inverse     
similarity1 opposite impressions        
reviving each other1 in accordance with 
the positive and privative elements of a
 notion4  ,this brief reference to the  
laws of applied thought1--too brief1 did
 ,i not take for granted that they are  
generally familiar--furnishes the clue  
to guide us through the labyrinth of    
symbolism1 to wit1 the repeated         

association of the event or power       
recorded in the myth with some sensuous 
image4 ,where there is a connection in  
kind between the symbol and that for    
which it stands1 there is related       
symbolism2 where the connection is one  
of juxtaposition in time1 there is      
coincident symbolism4 ,mother ,earth1   
fertile and fecund1 was a popular deity 
in many nations1 and especially among   
the ,egyptians1 who worshipped her under
 the symbol of a cow2 this is related   
symbolism2 the historical event of the  
execution of ,christ occurred by        
crucifixion1 one of several methods     
common in that age1 and since then the  
cross has been the symbol of            
,christianity2 this is coincident       
symbolism4 ,it is easy for the two to   
merge1 as when the cross was identified 
with a somewhat similar and much older  
symbol1 one of the class ,i have called 
8related10 signifying the reproductive  
principle1 and became the 8tree of      
life40 ,as a coincident symbol is to a  

certain extent accidental in origin1    
related symbols have always been most   
agreeable to the religious sentiment4   
,this remark embodies the explanation of
 the growth of religious symbolism1 and 
also its gradual decay into decorative  
art and mnemonic design4 ,the tendency  
of related symbolism is toward the      
identification of the symbol with that  
for which it stands1 toward             
personification or prosopopeia2 while   
what ,i may call the secularization of  
symbols is brought about by regarding   
them more and more as accidental        
connections1 by giving them conventional
 forms1 and treating them as elements of
 architectural or pictorial design1 or  
as aids to memory4  ,this tendency of   
related symbolism depends on a law of   
applied thought which has lately been   
formulated by a distinguished logician  
in the following words3 8,what is true  
of a thing1 is true of its like40#bjd-a 
,the similarity of the symbol to its    
prototype assumed1 the qualities of the 

symbol1 even those which had no share in
 deciding its selection1 no likeness to 
the original1 were lumped1 and          
transferred to the divinity4 ,as those  
like by similarity1 so those unlike1    
were identified by contiguity1 as traits
 of the unknown power4 ,this is the     
active element in the degeneracy of     
religious idealism4 ,the cow or the     
bull1 chosen first as a symbol of       
creation or fecundity1 led to a worship 
of the animal itself1 and a transfer of 
its traits1 even to its horns1 to the   
god4 ,in a less repulsive form1 the same
 tendency shows itself in the pietistic 
ingenuity of such poets as ,adam de     
,sancto ,victore and ,george ,herbert1  
who delight in taking some biblical     
symbol1 and developing from it a score  
of applications which the original user 
never dreamt of4 ,in such hands a chance
 simile grows to an elaborate myth4     
,correct thought would prevent the      
extension of the value of the symbol    
beyond the original element of          

similarity4 ,more than this1 it would   
recognize the fact that similarity does 
not suppose identity1 but the reverse1  
to wit1 defect of likeness2 and this    
dissimilitude must be the greater1 as   
the original and symbol are naturally   
discrepant4 ,the supernatual1,,tn-#aa   
however1 whether by this term we mean   
the unknown or the universal--still more
 if we mean the incomprehensible--is    
utterly discrepant with the known1      
except by an indefinitely faint analogy4
 ,in the higher thought1 therefore1 the 
symbol loses all trace of identity and  
becomes merely emblematic4  ,the        
ancients defended symbolic teaching on  
this very ground1 that the symbol left  
so much unexplained1 that it stimulated 
the intellect and trained it to         
profounder thinking2#bje-a practically  
it had the reverse effect1 the symbol   
being accepted as the thing itself4     
,passing from these general rules of the
 selection of symbols1 to the history of
 the symbol when chosen1 this presents  

itself to us in a reciprocal form1 first
 as the myth led to the adoption and    
changes in the symbol1 and as the latter
 in turn altered and reformed the myth4 
,the tropes and figures of rhetoric by  
which the conceptions of the            
supernatural were first expressed1 give 
the clue to primitive symbolism4 ,a very
 few examples will be sufficient4 ,no   
one can doubt that the figure of the    
serpent was sometimes used in pictorial 
art to represent the lightning1 when he 
reads that the ,algonkins straightly    
called the latter a snake2 when he sees 
the same adjective1 spiral or winding1  
77 applied by the ,greeks to the        
lightning and a snake2 when the ,quich  
call the electric flash a strong        
serpent2 and many other such examples4  
,the ,pueblo ,indians represent         
lightning in their pictographs by a     
zigzag line4 ,a zigzag fence is called  
in the ,middle ,states a worm or 8snake0
 fence4 ,besides this1 adjectives which 
describe the line traced by the serpent 

in motion are applied to many twisting  
or winding objects1 as a river1 a curl  
or lock of hair1 the tendrils of a vine1
 the intestines1 a trailing plant1 the  
mazes of a dance1 a bracelet1 a broken  
ray of light1 a sickle1 a crooked limb1 
an anfractuous path1 the phallus1 etc4  
,hence the figure of a serpent may1 and 
in fact has been1 used with direct      
reference to every one of these1 as     
could easily be shown4 ,how             
short-sighted then the expounder of     
symbolism who would explain the frequent
 recurrence of the symbol or the myth of
 the serpent wherever he finds it by any
 one of these6  ,this narrowness of     
exposition becomes doubly evident when  
we give consideration to two other      
elements in primitive symbolism--the    
multivocal nature of early designs1 and 
the misapprehensions due to contiguous  
association4  ,to illustrate the first1 
let us suppose1 with ,schwarz#bjg-a and 
others1 that the serpent was at first   
the symbol of the lightning4 ,its most  

natural representation would be in      
motion2 it might then stand for the     
other serpentine objects ,i have        
mentioned2 but once accepted as an      
acknowledged symbol1 the other qualities
 and properties of the serpent would    
present themselves to the mind1 and the 
effort would be made to discover or to  
imagine likenesses to these in the      
electric flash4 ,the serpent is         
venomous2 it casts its skin and thus    
seems to renew its life2 it is said to  
fascinate its prey2 it lives in the     
ground2 it hisses or rattles when       
disturbed3 none of these properties is  
present to the mind of the savage who   
scratches on the rock a zigzag line to  
represent the lightning god4 ,but       
after-thought brings them up1 and the   
association of contiguity can apply them
 all to the lightning1 and actually has 
done so over and over again2 and not    
only to it1 but also to other objects   
originally represented by a broken line1
 for example1 the river gods and the    

rays of light4  ,this complexity is     
increased by the ambiguous              
representation of symbolic designs4 ,the
 serpent1 no longer chosen for its      
motion alone1 will be expressed in art  
in that form best suited to the meaning 
of the symbol present in the mind of the
 artist4 ,realism is never the aim of   
religious art4 ,the zigzag line1 the    
coil1 the spiral1 the circle and the    
straight line1 are all geometrical      
radicals of various serpentine forms4   
,any one of these may be displayed with 
fanciful embellishments and artistic    
aids4 ,or the artist1 proceeding by     
synecdoche1 takes a part for the whole1 
and instead of portraying the entire    
animal1 contents himself with one       
prominent feature or one aspect of it4  
,a striking instance of this has been   
developed by ,dr4 ,harrison ,allen1 in  
the prevalence of what he calls the     
8crotalean curve10 in aboriginal        
,american art1 a line which is the      
radical of the profile view of the head 

of the rattlesnake 7crotalus74#bjh-a    
,this he has detected in the            
architectural monuments of ,mexico and  
,yucatan1 in the ,maya phonetic scrip1  
and even in the rude efforts of the     
savage tribes4 ,each of these elective  
methods of representing the serpent1    
would itself1 by independent            
association1 call up ideas out of all   
connection whatever with that which the 
figure first symbolized4 ,these1 in the 
mind entertaining them1 will supersede  
and efface the primitive meaning4 ,thus 
the circle is used in conventional      
symbolic art to designate the serpent2  
but also the eye1 the ear1 the open     
mouth1 the mamma1 the sun1 the moon1 a  
wheel1 the womb1 the vagina1 the return 
of the seasons1 time1 continued life1   
hence health1 and many other things4    
,whichever of these ideas is easiest    
recalled will first appear on looking at
 a circle4 ,the error of those who have 
discussed mythological symbolism has    
been to trace a connection of such      

adventitious ideas beyond the symbol to 
its original meaning2 whereas the symbol
 itself is the starting-point4 ,to one  
living in a region where venomous       
serpents abound1 the figure of one will 
recall the sense of danger1 the dread of
 the bite1 and the natural hostility we 
feel to those who hurt us2 whereas no   
such ideas would occur to the native of 
a country where there are no snakes1 or 
where they are harmless1 unless taught  
this association4  ,few symbols have    
received more extended study than that  
of the cross1 owing to its prominence in
 ,christian art4 ,this1 as ,i have said1
 was coincident or incidental only4 ,it 
corresponded1 however1 to a current     
8phonetic symbol10 in the expression    
common to the ,greeks and ,romans of    
that day1 8to take up one's cross10     
meaning to prepare for the worst1 a     
metaphor used by ,christ himself4  ,now 
there is no agreement as to what was the
 precise form of the cross on which he  
suffered4 ,three materially unlike      

crosses are each equally probable4 ,in  
symbolic art these have been so         
multiplied that now two hundred and     
twenty-two variants of the figure are   
described6#baj-a ,of course there is    
nothing easier than to find among these 
similarities1 with many other           
conventional symbols1 the ,egyptian     
,tau1 the ,hammer of ,thor1 the 8,tree  
of ,fertility10 on which the ,aztecs    
nailed their victims1 the crossed lines 
which are described on ,etruscan tombs1 
or the logs crossed at rectangles1 on   
which the ,muskogee ,indians built the  
sacred fire4 ,the four cardinal points  
are so generally objects of worship1    
that more than any other mythical       
conception they have been represented by
 cruciform figures4 ,but to connect     
these in any way with the symbol as it  
appears in ,christian art1 is to violate
 every scientific principle4  ,each     
variant of a symbol may give rise to    
myths quite independent of its original 
meaning4 ,a symbol once adopted is      

preserved by its sacred character1      
exists long as a symbol1 but with ever  
fluctuating significations4 ,it always  
takes that which is uppermost in the    
mind of the votary and the congregation4
 ,hence1 psychology1 and especially the 
psychology of races1 is the only true   
guide in symbolic exegesis4  ,nor is the
 wide adoption and preservation of      
symbols alone due to an easily noticed  
similarity between certain objects and  
the earliest conceptions of the         
supernatural1 or to the preservative    
power of religious veneration4  ,i have 
previously referred to the associations 
of ideas arising from ancestral         
reversions of memory1 and from the      
principles of minimum muscular action   
and harmonic excitation4 ,such laws make
 themselves felt unconsciously from the 
commencement of life1 with greater or   
less power1 dependent on the            
susceptibility of the nervous system4   
,they go far toward explaining the      
recurrence and permanence of symbols1   

whether of sight or sound4 ,thus ,i     
attribute the prevalence of the         
serpentine curve in early religious art 
largely to its approach to the 8line of 
beauty10 which is none other than that  
line which the eye1 owing to the        
arrangement of its muscles1 can follow  
with the minimum expenditure of nervous 
energy4 ,the satisfaction of the mind in
 viewing symmetrical figures or         
harmonious coloring1 as also that of the
 ear1 in hearing accordant sounds1 is1  
as ,i have remarked1 based on the       
principle of maximum action with minimum
 waste4 ,the mind gets the most at the  
least cost4  ,the equilateral triangle1 
which is the simplest geometrical figure
 which can enclose a space1 thus        
satisfying the mind the easiest of any1 
is nigh universal in symbolism4 ,it is  
seen in the ,egyptian pyramids1 whose   
sides are equilateral triangles with a  
common apex1 in the medival cathedrals1 
whose designs are combinations of such  
triangles1 in the sign for the trinity1 

the pentalpha1 etc4  ,the classification
 of some symbols of less extensive      
prevalence must be made from their      
phonetic values4 ,one class was formed  
as were the 8canting arms0 in heraldry1 
that is1 by a rebus4 ,this is in its    
simpler form1 direct1 as when           
,quetzalcoatl1 the mystical hero-god of 
,atzlan1 is represented by a bird on a  
serpent1 quetzal signifying a bird1     
coatl a serpent2 or composite1 two or   
more of such rebus symbols being blended
 by synecdoche1 like the 8marshalling0  
of arms in heraldry1 as when the same   
god is portrayed by a feathered serpent2
 or the rebus may occur with paronymy1  
especially when the literal meaning of a
 name of the god is lost1 as when the   
,algonkins forgot the sense of the word 
wabish1 white or bright1 as applied to  
their chief divinity1 and confounding it
 with wabos1 a rabbit1 wove various     
myths about their ancestor1 the ,great  
,hare1 and chose the hare or rabbit as a
 totemic badge4#bab-a  ,it is almost    

needless to add further that the ideas  
most frequently associated with the     
unknown object of religion are those1   
which1 struggling after material        
expression1 were most fecund in symbols4
 ,we have but to turn to the ,orphic    
hymns1 or those of the ,vedas or the    
,hebrew ,psalms1 to see how             
inexhaustible was the poetic fancy1     
stirred by religious awe1 in the        
discovery of similitudes1 any of which1 
under favoring circumstances1 might     
become a symbol4  ,before leaving this  
branch of my subject1 ,i may illustrate 
some of the preceding comments by       
applying them to one or two well known  
subjects of religious art4  ,a pleasing 
symbol1 which has played a conspicuous  
part in many religions1 is the ,egyptian
 lotus1 or 8lily of the ,nile40 ,it is  
an aquatic plant1 with white1 roseate or
 blue flowers1 which float upon the     
water1 and send up from their centre    
long stamens4 ,in ,egypt it grows with  
the rising of the ,nile1 and as its     

appearance was coincident with that     
important event1 it came to take        
prominence in the worship of ,isis and  
,osiris as the symbol of fertility4     
,their mystical marriage took place in  
its blossom4 ,in the technical language 
of the priests1 however1 it bore a      
profounder meaning1 that of the         
supremacy of reason above matter1 the   
contrast being between the beautiful    
flower and the muddy water which bears  
it4#bad-a ,in ,india the lotus bears    
other and manifold meanings4 ,it is a   
symbol of the sacred river ,ganges1 and 
of the morally pure4 ,no prayer in the  
world has ever been more frequently     
repeated than this3 8,om6 the jewel in  
the lotus4 ,amen0 7om mani padme hum74  
,many millions of times1 every hour1 for
 centuries1 has this been iterated by   
the ,buddhists of ,thibet and the       
countries north of it4 ,what it means1  
they can only explain by fantastic and  
mystical guesses4 ,probably it refers to
 the legendary birth of their chief     

saint1 ,avalokitesvara1 who is said to  
have been born of a lotus flower4 ,but  
some say it is a piece of symbolism not 
strange to its meaning in ,egypt1#bad-b 
and borrowed by ,buddhism from the ,siva
 worship4 ,in the symbolic language of  
this sect the lotus is the symbol of the
 vagina1 while the phallus is called    
8the jewel40 ,with this interpretation  
the ,buddhist prayer would refer to the 
reproductive act2 but it is illustrative
 of the necessity of attributing wholly 
diverse meanings to the same symbol1    
that the ,buddhists neither now nor at  
any past time attached any such         
signification to the expression1 and it 
would be most discrepant with their     
doctrines to do so4#bad-c  ,another     
symbol has frequently been open to this 
duplicate interpretation1 that is1 the  
upright pillar4 ,the ,egyptian obelisk1 
the pillars of 8,irmin0 or of 8,roland10
 set up now of wood1 now of stone by the
 ancient ,germans1 the 8red-painted     
great warpole0 of the ,american         

,indians1 the ,may-pole of ,old         
,england1 the spire of sacred edifices1 
the staff planted on the grave1 the     
terminus of the ,roman landholders1 all 
these objects have been interpreted to  
be symbols of life1 or the life-force4  
,as they were often of wood1 the trunk  
of a tree for instance1 they have often 
been called by titles equivalent to the 
8tree of life10 and are thus connected  
with the nigh innumerable myths which   
relate to some mystic tree as the source
 of life4 ,the ash ,ygdrasyl of the     
,edda1 the oak of ,dordona and of the   
,druid1 the modern ,christmas tree1 the 
sacred banyan1 the holy groves1         
illustrate but faintly the prevalence of
 tree worship4 ,even so late as the time
 of ,canute1 it had to be forbidden in  
,england by royal edict4  ,now1 the     
general meaning of this symbol ,i take  
to be the same as that which led to the 
choice of hills and 8high places10 as   
sites for altars and temples1 and to the
 assigning of mountain tops as the      

abodes of the chief gods4 ,it is seen in
 adjectives applied1 ,i believe1 in all 
languages1 certainly all developed ones1
 to such deities themselves4 ,these     
adjectives are related to adverbs of    
place1 signifying above1 up or over4 ,we
 speak of the supernatural1 or supernal 
powers1 the ,supreme ,being1 the ,most  
,high1 ,he in ,heaven1 and such like4   
,so do all ,aryan and ,semitic tongues4 
,beyond them1 the ,chinese name for the 
,supreme ,deity1 ,tien1 means up4 ,i    
have elsewhere illustrated the same fact
 in native ,american tongues4 ,the      
association of light and the sky above1 
the sun and the heaven1 is why we raise 
our hands and eyes in confident prayer  
to divinity4 ,that at times1 however1 a 
religion of sex-love did identify these 
erect symbols with the phallus as the   
life-giver1 is very true1 but this was a
 temporary and adventitious meaning     
assigned a symbol far more ancient than 
this form of religion4  ,in this review 
of the principles of religious          

symbolism1 ,i have attempted mainly to  
exhibit the part it has sustained in the
 development of the religious sentiment4
 ,it has been generally unfavorable to  
the growth of higher thought4 ,the      
symbol1 in what it is above the emblem1 
assumes more than a similarity1 a closer
 relation than analogy2 to some degree  
it pretends to a hypostatic union or    
identity of the material with the       
divine1 the known to sense with the     
unknown4 ,fully seen1 this becomes      
object worship2 partially so1           
personification4  ,there is no exception
 to this4 ,the refined symbolisms which 
pass current to day as religious        
philosophies exemplify it4 ,the one1    
esthetic symbolism1 has its field in    
musical and architectural art1 in the   
study and portraiture of the beautiful2 
the other1 scientific symbolism1 claims 
to discover in the morphology of        
organisms1 in the harmonic laws of      
physics1 and in the processes of the    
dialectic1 the proof that symbolism1 if 

not a revelation1 is at least an        
unconscious inspiration of universal    
truth4 ,this is the 8,doctrine of       
,correspondences10 much in favor with   
,swedenborgians1 but by no means        
introduced by the founder of that sect4 
,the recognition of the identity in form
 of the fundamental laws of motion and  
thought1 and the clearer understanding  
of the character of harmony which the   
experiments of ,helmholtz and others    
give us1 disperse most of the mystery   
about these similarities4 ,the religion 
of art1 as such1 will come up for       
consideration in the next chapter4  ,the
 second form of the ,cult is the ,rite4 
,this includes the acts or ceremonies of
 worship4 ,considered in the gross1 they
 can be classed as of two kinds1 the    
first and earliest propitiatory1 the    
second and later memorial or            
institutionary4  ,we have but to bear in
 mind the one aspiration of commencing  
religious thought1 to wit1 the          
attainment of a wish1 to see that       

whatever action arose therefrom must be 
directed to that purpose4 ,hence1 when  
we analyze the rude ceremonies of savage
 cults1 the motive is extremely         
apparent4 ,they1 like their prayers1 all
 point to the securing of some material 
advantage4 ,they are designed           
8to cozen     ,the gods that constrain  
us and curse40  ,the motives which      
underlie these simplest as well as the  
most elaborate rituals1 and impress upon
 them their distinctively religious     
character can be reduced to two1 the    
idea of sacrifice and the idea of       
specific performance4  ,the simplest    
notion involved in a sacrifice is that  
of giving4 ,the value of the gift is    
not1 however1 the intrinsic worth of the
 thing given1 nor even the pleasure or  
advantage the recipient derives         
therefrom1 but1 singularly enough1 the  
amount of pain the giver experiences in 
depriving himself of it6 ,this is also  
often seen in ordinary transactions4 ,a 
rich man who subscribes a hundred       

dollars to a charity1 is thought to     
merit less commendation than the widow  
who gives her mite4 ,measured by motive1
 this reasoning is correct4 ,there is a 
justice which can be vindicated in      
holding self-denial to be a standard of 
motive4 ,all developed religions have   
demanded the renunciation of what is    
dearest4 ,the ,ynglyngasaga tells us    
that in a time of famine1 the first     
sacrifice offered to the gods was of    
beasts only2 if this failed1 men were   
slain to appease them2 and if this did  
not mitigate their anger1 the king      
himself was obliged to die that they    
might send plenty4 ,the ,latin writers  
have handed it down that among the      
,germans and ,gauls a human sacrifice   
was deemed the more efficacious the more
 distinguished the victim1 and the      
nearer his relationship to him who      
offered the rite4#bai-a ,the slaughter  
of children and wives to please the gods
 was common in many religions1 and the  
self-emasculation of the priests of     

,cybele1 with other such painful rites1 
indicates that the measure of the       
sacrifice was very usually not what the 
god needed1 but the willingness of the  
worshipper to give4  ,the second idea1  
that of specific performance1 has been  
well expressed and humorously commented 
upon by ,hume in his ,natural ,history  
of ,religions4 ,he says3 8,here ,i      
cannot forbear observing a fact which   
may be worth the attention of those who 
make human nature the object of their   
inquiry4 ,it is certain that in every   
religion1 many of the votaries1 perhaps 
the greatest number1 will seek the      
divine favor1 not by virtue and good    
morals1 but either by frivolous         
observances1 by intemperate zeal1 by    
rapturous ecstasies1 or by the belief of
 mysterious and absurd opinions4  99 99 
99 ,in all this i4 e41 in virtue and    
good morals1 a superstitious man finds  
nothing1 which he has properly performed
 for the sake of his deity1 or which can
 peculiarly recommend him to divine     

favor and protection4 99 99 99 99 ,but  
if he fast or give himself a sound      
whipping1 this has a direct reference1  
in his opinion1 to the service of ,god4 
,no other motive could engage him to    
such austerities40  ,the philosopher    
here sets forth in his inimitable style 
a marked characteristic of religious    
acts4 ,but he touches upon it with his  
usual superficiality4 ,it is true that  
no religion has ever been content with  
promoting the happiness of man1 and that
 the vast majority of votaries are      
always seeking to do something          
specifically religious1 and are not     
satisfied with the moral only4 ,the     
simple explanation of it is that the    
religious sentiment has a purpose       
entirely distinct from ethics1 a purpose
 constantly felt as something peculiar  
to itself1 though obscurely seen and    
often wholly misconceived4 ,it is only  
when an action is utterly dissevered    
from other ends1 and is purely and      
solely religious1 that it can satisfy   

this sentiment4 8,la religion10 most    
truly observes ,madame ,necker de       
,saussure1 8ne doit point avoir d'autre 
bt qu'elle mme40  ,the uniform          
prevalence of these ideas in rites may  
be illustrated from the simplest or the 
most elaborate4 ,father ,brebeuf1       
missionary to the ,hurons in #afcf1 has 
a chapter on their superstitions4 ,he   
there tells us that this nation had two 
sorts of ceremonies1 the one to induce  
the gods to grant good fortune1 the     
other to appease them when some ill-luck
 had occurred4 ,before running a        
dangerous rapid in their frail canoes   
they would lay tobacco on a certain rock
 where the deity of the rapid was       
supposed to reside1 and ask for safety  
in their voyage4 ,they took tobacco and 
cast it in the fire1 saying3 8,o ,heaven
 7,aronhiat71 see1 ,i give you          
something2 aid me2 cure this sickness of
 mine40 ,when one was drowned or died of
 cold1 a feast was called1 and the soft 
parts of the corpse were cut from the   

bones and burned to conciliate the      
personal god1 while the women danced and
 chanted a melancholy strain4 ,here one 
sacrifice was to curry favor with the   
gods1 another to soothe their anger1 and
 the third was a rite1 not a sacrifice1 
but done for a religious end1 whose     
merit was specific performance4  ,as the
 gift was valued at what it cost the    
giver1 and was supposed to be           
efficacious in this same ratio1         
self-denial soon passed into            
self-torture1 prolonged fasts1 scourging
 and lacerations1 thus becoming         
legitimate exhibitions of religious     
fervor4 ,as mental pain is as keen as   
bodily pain1 the suffering of ,jephthah 
was quite as severe as that of the      
,flagellants1 and was expected to find  
favor in the eyes of the gods4  ,a      
significant corrollary,,tn-#ab from such
 a theory follows3 that which is the    
efficacious part of the sacrifice is the
 suffering2 given a certain degree of   
this1 the desired effect will follow4   

,as to what or who suffers1 or in what  
manner he or it suffers1 these are      
secondary considerations1 even          
unimportant ones1 so far as the end to  
be obtained is concerned4 ,this is the  
germ of vicarious sacrifice1 a plan     
frequently observed in even immature    
religions4 ,what seems the diabolical   
cruelty of some superstitious rites1    
those of the ,carthaginians and ,celts1 
for example1 is thoroughly consistent   
with the abstract theory of sacrifice1  
and did not spring from capricious      
malice4 ,the ,death of ,christ1 regarded
 as a general vicarious atonement1 has  
had its efficiency explained directly by
 the theory that the pain he suffered   
partook of the infinity of his divine   
nature2 as thus it was excruciating     
beyond measure1 so it was infinitely    
effectual toward appeasing divinity4    
,it is well known that this doctrine was
 no innovation on the religious         
sentiment of the age when it was        
preached by the ,greek fathers4 ,for    

centuries the ,egyptian priests had     
taught the incarnation and sufferings of
 ,osiris1 and his death for the         
salvation of his people4 ,similar myths 
were common throughout the ,orient1 all 
drawn from the reasoning ,i have        
mentioned4#bbb-a  ,they have been       
variously criticized4 ,apart from the   
equivocal traits this theory of         
atonement attributes to the supernatural
 powers--a feature counterbalanced1 in  
modern religion1 by subduing its        
harshest features--it is rooted         
essentially in the material view of     
religion4 ,the religious value of an act
 is to be appraised by the extent to    
which it follows recognition of duty4   
,to acknowledge an error is unpleasant2 
to renounce it still more so1 for it    
breaks a habit2 to see our own errors in
 their magnitude1 sullying our whole    
nature and reaching far ahead to        
generations yet unborn1 is consummately 
bitter1 and in proportion as it is      
bitter1 will keep us from erring4#bbc-a 

,this is the 8sacrifice of a contrite   
heart10 which alone is not despicable2  
and this no one can do for us4 ,we may  
be sure that neither the physical pain  
of victims burning in a slow fire1 nor  
the mental pain of yielding up whatever 
we hold dearest upon earth1 will make   
our views of duty a particle clearer or 
our notion of divinity a jot nobler2 and
 whatever does neither of these is not  
of true religion4  ,the theory of       
sacrifice is intimately related with the
 idea of sin4 ,in the quotation ,i have 
made from ,father ,brebeuf we see that  
the ,hurons recognized a distinct form  
of rite as appropriate to appease a god 
when angered4 ,it is a matter of        
national temperament which of these     
forms takes the lead4 ,joutel tells of a
 tribe in ,texas who paid attention only
 to the gods who worked them harm1      
saying that the good gods were good     
anyhow4 ,by parity of reasoning1 one    
sect of ,mohammedans worship the devil  
only4 ,it is well to make friends with  

your enemy1 and then he will not hurt   
you2 and if a man is shielded from his  
enemies1 he is safe enough4  ,but where1
 as in most ,semitic1 ,celtic and       
various other religions1 the chief gods 
frowned or smiled as they were          
propitiated or neglected1 and when a    
certain amount of pain was the          
propitiation they demanded1 the         
necessity of rendering this threw a dark
 shadow on life4 ,what is the condition 
of man1 that only through sorrow he can 
reach joy8 ,he must be under a curse4   
,physical and mental processes aided by 
analogy this gloomy deduction4 ,it is   
only through pain that we are stimulated
 to the pursuit of pleasure1 and the    
latter is a phantom we never catch4 ,the
 laws of correct reasoning are those    
which alone should guide us2 but the    
natural laws of the association of ideas
 do not at all correspond with the one  
association which reason accepts4 ,truth
 is what we are born for1 error is what 
is given us4  ,instead of viewing this  

state of things as one inseparable to   
the relative as another than the        
universal1 and1 instead of seeing the   
means of correcting it in the mental    
element of attention1 continuance or    
volition1 guided by experience and the  
growing clearness of the purposes of the
 laws of thought1 the problem was given 
up as hopeless1 and man was placed under
 a ban from which a god alone could set 
him free2 he was sunk in original sin1  
chained to death4  ,to reach this result
 it is evident that a considerable      
effort at reasoning1 a peculiar view of 
the nature of the gods1 and a           
temperament not the most common1 must be
 combined4 ,hence it was adopted as a   
religious dogma by but a few nations4   
,the ,chinese know nothing of the 8sense
 of sin10 nor did the ,greeks and       
,romans4 ,the ,parsees do not           
acknowledge it1 nor do the ,american    
tribes4 8,to sin10 in their languages1  
does not mean to offend the deity1 but  
to make a mistake1 to miss the mark1 to 

loose one's way as in a wood1 and the   
missionaries have exceeding difficulty  
in making them understand the           
theological signification of the word4  
,the second class of rites are memorial 
in character4 ,as the former were       
addressed to the gods1 so these are     
chiefly for the benefit of the people4  
,they are didactic1 to preserve the     
myth1 or institutionary1 to keep alive  
the discipline and forms of the church4 
,of this class of rites it may broadly  
be said they are the myth dramatized4   
,indeed1 the drama owes its origin to   
the mimicry by worshippers of the       
supposed doings of the gods4 ,the most  
ancient festivals have reference to the 
recurrence of the seasons1 and the      
ceremonies which mark them represent the
 mythical transactions which are        
supposed to govern the yearly changes4  
,the god himself was often represented  
by the  high priest1 and masked figures 
took the parts of attendant deities4    
,institutionary rites are those avowedly

 designed to commemorate a myth or      
event1 and to strengthen thereby the    
religious organization4 ,christian      
baptism is by some denominations looked 
upon as a commemorative or              
institutionary rite only2 and the same  
is the case with the ,lord's ,supper4   
,these seem to have been the only rites 
recommended1 though the former was not  
practiced by ,christ4 ,in any ordinary  
meaning of his words1 he regarded them  
both as institutionary4  ,the tendency  
of memorial to become propitiatory rites
 is visible in all materialistic        
religions4 ,the procedure1 from a simple
 commemorative act1 acquires a mystic   
efficacy1 a supernatural or spiritual   
power1 often supposed to extend to the  
deity as well as the votary4 ,thus the  
,indian 8rain-maker0 will rattle his    
gourd1 beat his drum1 and blow through  
his pipe1 to represent the thunder1     
lightning1 and wind of the storm2 and he
 believes that by this mimicry of the   
rain-god's proceedings he can force him 

to send the wished-for showers4 ,the    
charms1 spells and incantations of      
sorcery have the same foundation4       
,equally visible is it in the reception 
of the ,christian rites above mentioned1
 baptism and the ,eucharist1 as         
8sacraments10 as observances of divine  
efficacy in themselves4 ,all such views 
arise from the material character of the
 religious wants4  ,the conclusion is   
that1 while emblems and memorial rites  
have nothing in them which can mar1 they
 also have nothing which can aid the    
growth and purity of the religious      
sentiment1 beyond advancing its social  
relations2 while symbols1 in the proper 
sense of the term1 and propitiatory     
rites1 as necessarily false and without 
foundation1 always degrade and obscure  
religious thought4 ,their prominence in 
a cult declines1 as it rises in quality2
 and in a perfected scheme of worship   
they would have no place whatever4      
,,footnotes3  #bjj-a ,in his chapter    
,ideen zu einer ,physik des ,symbols und

 des ,mythus1 of his ,symbolik und      
,mythologie4  #bja-a ,dr4 ,h4 ,c4       
,barlow's ,essays on ,symbolism         
7,london1 #ahff71 deserves mention as   
one of the best of these4  #bjd-a ,w4   
,s4 ,jevons1 ,the ,substitution of      
,similars1 p4 #ae 7,london1 #ahfi47     
#bje-a ,creuzer1 ,symbolik1 ,bd4 ,i1 s4 
#ei4  #bjg-a ,ursprung der ,mythologie  
7,berlin1 #ahfb74  #bjh-a ,harrison     
,allen1 ,m4 ,d41 ,the ,life ,form in    
,art1 ,phila4 #ahgd4  #baj-a ,cussans1  
,grammar of ,heraldry1 p4 #af4  #bab-a  
,numerous examples from classical       
antiquity are given by ,creuzer1        
,symbolik1 ,bd4 i4 s4 #aad4 sqq4  #bad-a
 ,w4 von ,humboldt1 ,gesammelte ,werke1 
,bd4 iv41 s4 #ccb4  #bad-b ,creuzer1    
,symbolik und ,mythologie1 ,bd4 i41 s4  
#bhb4  #bad-c ,carl ,frederick ,koppen1 
,die ,lamaische ,hierarchie and,,tn-#ac 
,kirche1 ss4 #ei1 #fj1 #fa4  #bai-a     
,adolph ,holtzmann1 ,deutsche           
,mythologie1 p4 #bcb 7,leipzig1 #ahgd74 
#bbb-a 8,es ist so gewissermassen in    

allen ernsten orientalischen ,lehren das
 ,christenthum in seinem ,keime         
vorgebildet40 ,creuzer1 ,symbolik und   
,mythologie der ,alten ,vlker1 ,bd4 i41 
s4 #big4  #bbc-a ,in a conversation     
reported by ,mr4 ,john ,morley1 ,john   
,stuart ,mill expressed his belief that 
8the coming modification of religion0   
will be controlled largely through men  
becoming 8more and more impressed with  
the awful fact that a piece of conduct  
to-day may prove a curse to men and     
women scores and even hundreds of years 
after the author of it is dead40        
,,the ,,momenta ,,of ,,religious        
,,thought4   ,,summary4       ,national 
impulses and aims as historic ideas4    
,their recurrence and      its          
explanation4 ,their permanence in       
relation to their truth and             
consciousness4 ,the historic ideas in   
religious progress are chiefly          
three4       ,i4 ,the ,idea of the      
,perfected ,individual4       ,first    
placed in physical strength4 ,this gave 

way in ,southern ,europe      to the    
idea of physical symmetry1 a religion of
 beauty and art4      ,later days have  
produced the idea of mental symmetry1   
the religion      of culture4 ,all have 
failed1 and why8 ,the momenta of true   
religion      in each4       ,,ii4 ,the 
,idea of the ,perfected ,commonwealth4  
,certain national temperaments          
predispose to individualism1 others     
to communism4 ,the social relations     
governed at first by divine law4        
,later1 morality represents this law4   
,the religion of conduct4 ,the          
religion of sentiment and of humanity4  
,advantages and disadvantages      in   
this idea4       ,comparisons of these  
two ideas as completed respectively by  
,wilhelm      von ,humboldt and ,auguste
 ,comte4       ,,iii4 ,the ,idea of     
,personal ,survival4       ,the doctrine
 of immortality the main moment in      
,christianity1 ,islam      and          
,buddhism4 ,unfamiliar to old and simple
 faiths4 ,its energy and                

speculative relations4 ,it is decreasing
 as a religious moment owing      to1   
7#a7 a better understanding of ethics1  
7#b7 more accurate      cosmical        
conceptions1 7#c7 the clearer defining  
of life1 7#d7 the      increasing       
immateriality of religions4       ,the  
future and final moments of religious   
thought4     ,,chapter ,,vii4  ,,the    
,,momenta ,,of ,,religious ,,thought4   
,the records of the past can be studied 
variously4 ,events can be arranged in   
the order of their occurrence3 this is  
chronology or annals2 in addition to    
this1 their connections and mutual      
relations as cause and effect may be    
shown3 this is historical science2 or1  
thirdly1 from a general view of trains  
of related events some abstract aim as  
their final cause may be theoretically  
deduced and confirmed by experience3    
this is the philosophy of history4 ,the 
doctrine of final causes1 in its old    
form as the argumentum de appetitu1 has 
been superseded4 ,function is not       

purpose2 desire comes from the          
experience of pleasure1 and realizes its
 dreams1 if at all1 by the slow         
development of capacity4 ,the wish      
carries no warrant of gratification with
 it4 ,no 8argument from design0 can be  
adduced from the region where the laws  
of physical necessity prevail4 ,those   
laws are not designed for an end4       
,when1 however1 in the unfolding of mind
 we reach the stage of notions1 we      
observe a growing power to accomplish   
desire1 not only by altering the        
individual or race organism1 but also by
 bringing external objects into unison  
with the desire1 reversing the process  
common in the life of sensation4 ,this  
spectacle1 however1 is confined to man  
alone1 and man as guided by prospective 
volition1 that is1 by an object ahead4  
,when some such object is common to a   
nation or race1 it exercises a wide     
influence on its destiny1 and is the key
 to much that otherwise would be        
inexplicable in its actions4 ,what we   

call national hopes1 ambitions and      
ideals are such objects4 ,sometimes they
 are distinctly recognized by the       
nation1 sometimes they are pursued      
almost unconsciously4 ,they do not      
correspond to things as they are1 but as
 they are wished to be4 ,hence there is 
nothing in them to insure their         
realization4 ,they are like an appetite1
 which may and may not develope the     
function which can gratify it4 ,they    
have been called 8historic ideas10 and  
their consideration is a leading topic  
in modern historical science4  ,reason  
claims the power of criticizing such    
ideas1 and of distinguishing in them    
between what is true and therefore      
obtainable1 and what is false and       
therefore chimerical or even            
destructive4 ,this is the province of   
the philosophy of history4 ,it guides   
itself by those general principles for  
the pursuit of truth which have been    
noticed in brief in the earlier pages of
 this book4 ,looking before as well as  

after1 it aspires in the united light of
 experience and the laws of mind1 to    
construct for the race an ideal within  
the reach of its capacities1 yet which  
will develope them to the fullest       
extent1 a pole-star to which it can     
trust in this night teeming with        
will-o'-the wisps4  ,the opinion that   
the history of mind is a progress whose 
end will be worth more than was its     
beginning1 may not prove true in        
fact--the concrete expression never     
wholly covers the abstract              
requirements--but it is undoubtedly true
 in theory4 ,the progress1 so far1 has  
been by no means a lineal one--each son 
a better man than his father--nor even1 
as some would have it1 a spiral         
one--periodical recurrences to the same 
historical ideas1 but each recurrence a 
nearer approach to the philosophical    
idea--but it has been far more complex  
and irregular than any geometrical      
figure will illustrate4 ,these facile   
generalizations do not express it4      

,following the natural laws of thought  
man has erred infinitely1 and his errors
 have worked their sure result--they    
have destroyed him4 ,there is no 8relish
 of salvation0 in an error2 otherwise   
than that it is sure to kill him who    
obstructs the light by harboring it4    
,there is no sort of convertability of  
the false into the true1 as shallow     
thinkers of the day teach4  ,man has    
only escaped death when at first by a   
lucky chance1 and then by personal and  
inherited experience1 his thoughts      
drifted or were forced into conformity  
with the logical laws of thought4  ,a   
historic idea is a complex product      
formed of numerous conceptions1 some    
true and others false4 ,its permanency  
and efficacy are in direct proportion to
 the number and clearness of the former 
it embraces4 ,when it is purging itself 
of the latter1 the nation is            
progressive2 when the false are         
retained1 their poison spreads and the  
nation decays4  ,the periodical         

recurrence of historic ideas is one of  
their most striking features4 ,the      
explanations offered for it have been   
various4 ,the ancient doctrines of an   
exact repetition of events in the cycles
 of nature1 and of the transmigration of
 souls1 drew much support from it2 and  
the modern modification of the latter   
theory as set forth by ,wordsworth and  
,lessing1 are distinctly derived from   
the same source4 ,rightly elucidated1   
the philosophical historian will find in
 it an invaluable clue to the           
unravelment of the tangled skein of     
human endeavor4  ,historic periodicity  
is on the one side an organic law of    
memory1 dependent upon the revival of   
transmitted ancestral impressions4 ,a   
prevailing idea though over-cultivation 
exhausts its organic correlate1 and     
leads to defective nutrition of that    
part in the offspring4 ,hence they do   
not pursue the same idea as their       
fathers1 but revert to a remoter        
ancestral historic idea1 the organic    

correlate of which has lain fallow1 thus
 gained strength4 ,it is brought forth  
as new1 receives additions by contiguity
 and similarity1 is ardently pursued1   
over-cultivated1 and in time supplanted 
by another revival4  ,but this material 
side corresponds to an all-important    
mental one4 ,as an organic process only1
 the history of periodic ideas is thus  
satisfactorily explained1 but he who    
holds this explanation to be exhaustive 
sees but half the problem4  ,the        
permanence of a historic idea1 ,i have  
stated1 is in direct proportion to the  
number of true ideas in its composition2
 the impression it makes on the organic 
substrata of memory is in turn in       
proportion to its permanence4 ,the      
element of decay is the destructive     
effects of natural trains of thought out
 of accord with the logically true      
trains4 ,these cause defective cerebral 
nutrition1 which is thus seen to arise1 
so far as influenced by the operations  
of the memory1 from relations of truth  

and error4 ,there is a physiological    
tendency in the former to preserve and  
maintain in activity2 in the latter to  
disappear4 ,the percentage of true      
concepts which makes up the complexity  
of a historic idea gives the principal  
factor towards calculating its probable 
recurrence4 ,of course1 a second factor 
is the physiological one of nutrition   
itself4  ,the next important distinction
 in discussing historic ideas is between
 those which are held consciously1 and  
those which operate unconsciously4 ,the 
former are always found to be more      
active1 and more amenable to correction4
 ,an unconscious idea is a product of   
the natural1 not the logical laws of    
mind1 and is therefore very apt to be   
largely false4 ,it is always displaced  
with advantage by a conscious aim4  ,one
 of the superficial fallacies of the    
day1 which pass under the name of       
philosophy1 is to maintain that any such
 historic idea is the best possible one 
for the time and place in which it is   

found4 ,i am led to refer to this by the
 false light it has thrown on religious 
history4 ,herbert ,spencer remarks in   
one of his essays3#bcf-a 8,all religious
 creeds1 during the eras in which they  
are severally held1 are the best that   
could be held40 8,all are good for their
 times and places40 ,so far from this   
being the case1 there never has been a  
religion but that an improvement in it  
would have straightway exerted a        
beneficent effect4 ,man1 no matter what 
his condition1 can always derive        
immediate good from higher conceptions  
of ,deity than he himself has           
elaborated4 ,nor is the highest         
conception possible an idealization of  
self1 as ,i have sufficiently shown in a
 previous chapter1 but is one drawn     
wholly from the realm of the abstract4  
,moreover1 as a matter of history1 we   
know that in abundant instances1 the    
decay of nations can be traced largely  
to the base teachings of their religious
 instructors4 ,to maintain that such    

religions were 8the best possible ones0 
for the time and place is the absurdest 
optimism4 ,in what a religion shares of 
the abstractly true it is beneficent2 in
 what it partakes of the untrue it is   
deleterious4 ,this1 and no other canon1 
must be our guide4  ,the ideas of       
religious history obey the same laws as 
other historic ideas4 ,they grow1 decay1
 are supplanted and revive again in     
varying guises1 in accordance with the  
processes of organic nutrition as       
influenced by the truth or falsity of   
their component ideas4 ,their tendency  
to personification is stronger1 because 
of the much greater nearness they have  
to the individual desire4 ,the one      
aspiration of a high-spirited people    
when subjugated will be freedom2 and in 
the lower stages of culture they will be
 very certain to fabricate a myth of a  
deliverer to come4  ,in like manner1    
every member of a community shares with 
his fellow members some wish1 hope or   
ambition dependent on unknown control   

and therefore religious in character1   
which will become the 8formative idea0  
of the national religious development4  
,of the various ideas in religious      
history there are three which1 through  
their permanence and frequent revival1  
we may justly suppose in accordance with
 the above-mentioned canons to contain a
 large measure of truth1 and yet to be  
far from wholly true4 ,they may be      
considered as leading moments in        
religious growth1 yet withal lacking    
something or other essential to the     
satisfaction of the religious sentiment4
 ,the first of these is the idea of the 
perfected individual2 the second the    
idea of the perfected commonwealth2 the 
third1 that of personal survival4 ,these
 have been the formative ideas 7,ideen  
der ,gestaltung7 in the prayers1 myths1 
rites and religious institutions of many
 nations at widely separated times4  ,of
 the two first mentioned it may be said 
that every extended faith has accepted  
them to some degree4 ,they are the      

secret of the alliances of religion with
 art1 with government1 with ethics1 with
 science1 education and sentiment4      
,these alliances have often been taken  
by historians to contain the vital      
elements of religion itself1 and many   
explanations based on one or another    
assumption of the kind have been        
proffered4 ,religion1 while it may      
embrace any of them1 is independent of  
them all4 ,its relations to them have   
been transitory1 and the more so as     
their aims have been local and material4
 ,the brief duration of the subjection  
of religion to such incongenial ties was
 well compared by ,lord ,herbert of     
,cherbury to the early maturity of      
brutes1 who attain their full growth in 
a year or two1 while man needs a quarter
 of a century4#bci-a ,the inferior aims 
of the religious sentiment were         
discarded one after another to make way 
for higher ones1 which were slowly      
dawning upon it4 ,in this progress it   
was guided largely by the three ideas ,i

 have mentioned1 which have been in many
 forms leading stimuli of the religious 
thought of the race4  ,first1 of the    
idea of the perfected individual4  ,many
 writers have supposed that the         
contemplation of ,power in nature first 
stirred religious thought in man4       
,though this is not the view taken in   
this book1 no one will question that the
 leading trait in the gods of barbarism 
is physical strength4 ,the naive        
anthropomorphism of the savage makes his
 a god of a mighty arm1 a giant in      
stature1 puissant and terrible4 ,he     
hurls the thunderbolt1 and piles up the 
mountains in sport4 ,his name is often  
,the ,strong ,one1 as in the ,allah1    
,eloah of the ,semitic tongues4         
,hercules1 ,chon1 ,melkarth1 ,dorsanes1 
,thor and others were of the most       
ancient divinities in ,greece1 ,egypt1  
,phnicia1 ,india1 and ,scandinavia1 and 
were all embodiments of physical force4 
,such1 too1 was largely the character of
 the ,algonkin ,messou1 who scooped out 

the great lakes with his hands and tore 
up the largest trees by the roots4 ,the 
huge boulders from the glacial epoch    
which are scattered over their country  
are the pebbles he tossed in play or in 
anger4 ,the cleft in the ,andes1 through
 which flows the river ,funha1 was      
opened by a single blow of ,nemqueteba1 
chief god of the ,muyscas4 ,in all such 
and a hundred similar legends1 easy to  
quote1 we see the notion of strength1   
brute force1 muscular power1 was that   
deemed most appropriate to divinity1 and
 that which he who would be godlike must
 most sedulously seek4 ,when filled with
 the god1 the votary felt a surpassing  
vigor4 ,the ,berserker fury was found in
 the wilds of ,america and ,africa1 as  
well as among the ,fiords4 ,sickness and
 weakness1 on the contrary1 were signs  
that the gods were against him4         
,therefore1 in all early stages of      
culture1 the office of priest and       
physician was one4 ,conciliation of the 
gods was the catholicon4  ,such deities 

were fearful to behold4 ,they are       
represented as mighty of stature and    
terrible of mien1 calculated to appal1  
not attract1 to inspire fear1 not to    
kindle love4 ,in tropical ,america1 in  
,egypt1 in ,thibet1 almost where you    
will1 there is little to please the eye 
in the pictures and statues of deities4 
,in ,greece alone1 a national           
temperament1 marvellously sensitive to  
symmetry1 developed the combination of  
maximum strength with perfect form in   
the sun-god1 ,apollo1 and of grace with 
beauty in ,aphrodite4 ,the ,greeks were 
the apostles of the religion of beauty4 
,their philosophic thought saw the      
permanent in the ,form1 which outlives  
strength1 and is that alone in which the
 race has being4 ,in its transmission   
love is the agent1 and ,aphrodite1      
unmatched in beauty and mother of love1 
was a creation worthy of their devotion4
 ,thus with them the religious sentiment
 still sought its satisfaction in the   
individual1 not indeed in the muscle1   

but in the feature and expression4      
,when the old gods fell1 the ,christian 
fathers taught their flocks to abhor the
 beautiful as one with the sensual4 ,st4
 ,clement of ,alexandria and ,tertullian
 describe ,christ as ugly of visage and 
undersized1 a sort of ,socrates in      
appearance4#bda-a ,christian art was    
long in getting recognition4 ,the       
heathens were the first to represent in 
picture and statues ,christ and the     
apostles1 and for long the fathers of   
the church opposed the multiplication of
 such images1 saying that the inward    
beauty was alone desirable4 ,christian  
art reached its highest inspiration     
under the influence of ,greek culture   
after the fall of ,constantinople4 ,in  
the very year1 however1 that ,rafaello  
,sanzio met his premature death1 ,luther
 burned the decretals of the pope in the
 market-place of ,wittenberg1 and       
preached a doctrine as hostile to art as
 was that of ,eusebius and ,chrysostom4 
,there was no longer any hope for the   

religion of beauty4  ,nevertheless1     
under the influence of the revival of   
ancient art which arose with            
,winckelmann towards the close of the   
last century1 a gospel of esthetics was 
preached4 ,its apostles were chiefly    
,germans1 and among them ,schiller and  
,goethe are not inconspicuous names4    
,the latter1 before his long life was   
closed1 began to see the emptiness of   
such teachings1 and the violence        
perpetrated on the mind by forcing on   
the religious sentiment the food fit    
only for the esthetic emotions4  ,the   
highest conception of individual        
perfection is reached in a character    
whose physical and mental powers are    
symmetrically trained1 and always       
directed by conscious reason to their   
appropriate ends4 ,self-government1     
founded on self-knowledge1 wards off the
 pangs of disappointment by limiting    
ambition to the attainable4 ,the        
affections and emotions1 and the        
pleasures of sensation as well1 are     

indulged in or abstained from1 but never
 to the darkening of the intellect4 ,all
 the talents are placed at usury2 every 
power exercised systematically and      
fruitfully with a consecration to a     
noble purpose4  ,this is the religion of
 culture4 ,none other ranks among its   
adherents so many great minds2 men1 as  
,carlyle expresses it1 of much          
religiosity1 if of little religion4 ,the
 ideal is a taking one4 ,such utter     
self-reliance1 not from ignorance1 but  
from the perfection of knowledge1 was   
that which ,buddha held up to his       
followers3 8,self is the ,god of self2  
who else should be the ,god80 ,in this  
century ,goethe1 ,wordsworth1 beyond all
 others ,wilhelm von ,humboldt1 have set
 forth this ideal4 ,less strongly       
intellectual natures1 as ,maine de      
,biran1 ,de ,senancourt1 and ,matthew   
,arnold1 listen with admiration1 but    
feel how unknown to the mass of human   
kind must remain the tongue these       
masters speak4  ,thus did the religious 

sentiment seek its satisfaction in the  
idealization1 first of physical force1  
then of form1 and last of mental force1 
but in each case turned away            
unsatisfied4 ,wherein did these ideals  
fail8 ,the first mentioned in exalting  
power over principle1 might over right4 
,as was well said by the philosophical  
,novalis3 8,the ideal of morality has no
 more dangerous rival than the ideal of 
physical strength1 of the most vigorous 
life4 ,through it man is transformed    
into a reasoning beast1 whose brutal    
cleverness has a fascination for weak   
minds40#bdc-a ,the religion of beauty   
failed in that it addressed the esthetic
 emotions1 not the reasoning power4 ,art
 does not promote the good2 it owes no  
fealty to either utility or ethics3 in  
itself1 it must be1 in the negative     
sense of the words1 at once useless and 
immoral4 8,nature is not its standard1  
nor is truth its chief end40#bdd-a ,its 
spirit is repose1 8the perfect form in  
perfect rest20 whereas the spirit of    

religion is action because of           
imperfection4 ,even the gods must know  
of suffering1 and partake1 in           
incarnations1 of the miseries of men4   
,in the religion of culture what can we 
blame8 ,that it is lacking in the       
impulses of action through the isolation
 it fosters2 that it is and must be     
limited to a few1 for it provides no    
defense for the weaknesses the many     
inherit2 that its tendency is           
antagonistic to religion1 as it cuts    
away the feeling of dependence1 and the 
trust in the unknown2 that it allows too
 little to enthusiasm ever to become a  
power4  ,on the other hand1 what momenta
 of true religious thought have these   
ideals embraced8 ,each presents some4   
,physical vigor1 regarded as a sign of  
complete nutrition1 is an indispensable 
preliminary to the highest religion4    
,correct thought cannot be1 without     
sufficient and appropriate food4 ,if the
 nourishment is inadequate1 defective   
energy of the brain will be transmitted1

 and the offspring will revert          
ancestrally to a lower plane of thought4
 8,it thus happens that the minds of    
persons of high religious culture by    
ancestral descent1 and the intermarriage
 of religious families1 so strangely end
 in the production of children totally  
devoid of moral sense and religious     
sentiment--moral imbeciles in           
short40#bde-a ,from such considerations 
of the necessity of physical vigor to   
elevated thought1 ,descartes predicted  
that if the human race ever attain      
perfection it will be chiefly through   
the art of medicine4 ,not alone from    
emotions of sympathy did the eminent    
religious teachers of past ages maintain
 that the alleviation and prevention of 
suffering is the first practical duty of
 man2 but it was from a perhaps         
unconscious perception of the antagonism
 of bodily degeneration to mental       
progress4  ,so1 too1 the religion of    
beauty and art contains an indefeasible 
germ of true religious thought4 ,art    

sees the universal in the isolated fact2
 it redeemed the coarse symbol of       
earlier days by associating it with the 
emotions of joy1 instead of fear2       
commencing with an exaltation of the    
love to sex1 it etherealized and        
ennobled passion2 it taught man to look 
elsewhere than to material things for   
his highest pleasure1 for the work of   
art always has its fortune in the       
imagination and not in the senses of the
 observer2 conceptions of order and     
harmony are familiar to it2 its best    
efforts seek to bring all the affairs of
 life under unity and system2#bdf-a and 
thus it strengthens the sentiment of    
moral government1 which is the first    
postulate of religion4  ,the symmetry of
 the individual1 as understood in the   
religion of culture1 is likewise a      
cherished article of true religion4     
,thus only can it protect personality   
against the pitfalls of self-negation   
and absorption1 which communism and     
pantheism dig for it4 ,the integrity and

 permanence of the person is the        
keystone to religion1 as it is to       
philosophy and ethics4 ,none but a false
 teacher would measure our duty to our  
neighbor by a higher standard than our  
love to ourselves4 ,the love of ,god    
alone is worthy to obscure it4          
,professor ,steinthal has said3 8,every 
people has its own religion4 ,the       
national temperament hears the tidings  
and interprets them as it can40#bdf-b   
,on the other hand1 ,humboldt--perhaps  
the profoundest thinker on these        
subjects of his generation--doubted     
whether religions can be measured in    
reference to nations and sects1 because 
8religion is altogether subjective1 and 
rests solely on the conceptive powers of
 the individual40#bdg-a ,whatever the   
creed1 a pure mind will attach itself to
 its better elements1 a base one to its 
brutal and narrow doctrines4 ,a national
 religion can only be regarded as an    
average1 applicable to the majority1 not
 entirely correct of the belief of any  

one individual1 wholly incorrect as to a
 few4 ,yet it is indubitable that the   
national temperament creates the ideal  
which gives the essence of religion4    
,races like the ,tartar ,mongols1 who1  
as we are informed by the ,abb ,huc1 not
 unfrequently move their tents several  
times a day1 out of simple restlessness1
 cannot desire the same stability that  
is sought by other races1 who have the  
beaver's instinct for building and      
colonizing1 such as the ,romans4        
,buddhism1 which sets up the ideal of   
the individual1 is an acceptable theory 
to the former1 while the latter1 from   
earliest ages1 fostered religious views 
which taught the subordination of the   
individual to the community1 in other   
words1 the idea of the perfected        
commonwealth4  ,this is the conception  
at the base of all theocracies1 forms of
 government whose statutes are          
identified with the precepts of         
religion4 ,instead of a constitution    
there is the ,law1 given and sanctioned 

by ,god as a rule of action4  ,the ,law 
is at first the ,myth applied4 ,its     
object is as much to propitiate the gods
 as to preserve social order4 ,it is    
absolute because it is inspired4 ,many  
of its ordinances as drawn from the myth
 are inapplicable to man1 and are unjust
 or frivolous4 ,yet such as it is1 it   
rules the conduct of the commonwealth   
and expresses the ideal of its perfected
 condition4  ,all the oldest codes of   
laws are religious1 and are alleged     
revelations4 ,the ,pentateuch1 the      
,avesta1 the ,laws of ,manu1 the ,twelve
 ,tables1 the ,laws of ,seleucus1 all   
carry the endorsement1 8,and ,god said40
 ,their real intention is to teach the  
relation of man to ,god1 rather than the
 relations of man to man4 ,on practical 
points--on the rights of property1 on   
succession and wills1 on contracts1 on  
the adoption of neighbors1 and on the   
treatment of enemies--they often violate
 the plainest dictates of natural       
justice1 of common humanity1 even of    

family affection4 ,their precepts are   
frequently frivolous1 sometimes grossly 
immoral4 ,but if these laws are compared
 with the earliest myths and cults1 and 
the opinions then entertained of the    
gods1 and how to propitiate them1 it    
becomes easy to see how the precepts of 
the law flowed from these inchoate      
imaginings of the religious             
sentiment4#bdi-a  ,the improvement of   
civil statutes did not come through     
religion4 ,experience1 observation and  
free thought taught man justice1 and his
 kindlier emotions were educated by the 
desire to cherish and preserve which    
arose from family and social ties4 ,as  
these came to be recognized as necessary
 relations of society1 religion         
appropriated them1 incorporated them    
into her ideal1 and even claimed them as
 her revelations4 ,history largely      
invalidates this claim4 ,the moral      
progress of mankind has been mainly     
apart from dogmatic teachings1 often in 
conflict with them4 ,an established rule

 of faith may enforce obedience to its  
statutes1 but can never develop morals4 
8,true virtue is independent of every   
religion1 and incompatible with any     
which is accepted on authority40#bdi-b  
,yet thinkers1 even the best of them1   
appear to have had difficulty in        
discerning any nobler arena for the     
religious sentiment than the social one4
 8,religion10 says ,matthew ,arnold1 8is
 conduct40 ,it is the power 8which makes
 for righteousness40 8,as civil law10   
said ,voltaire1 8enforces morality in   
public1 so the use of religion is to    
compel it in private life40 8,a complete
 morality10 observes a contemporary     
,christian writer1 8meets all the       
practical ends of religion40#bej-a ,in  
such expressions man's social relations1
 his duty to his neighbor1 are taken to 
exhaust religion4 ,it is still the idea 
of the commonwealth1 the religion of    
morality1 the submission to a law       
recognized as divine4 ,whether the law  
is a code of ethics1 the decision of a  

general council1 or the ten             
commandments1 it is alike held to be    
written by the finger of ,god1 and      
imperative4 ,good works are the demands 
of such religion4  ,catholicism1 which  
is altogether theocratic and            
authoritative1 which pictures the church
 as an ideal commonwealth1 has always   
most flourished in those countries where
 the ,roman colonies left their more    
important traces4 ,the reformation of   
,protestantism was a reversion to the   
ideal of the individual1 which was that 
of ancient ,teutonic faith4 ,in more    
recent times ,catholicism itself has    
modified the rigidity of its teachings  
in favor of the religion of sentiment1  
as it has been called1 inaugurated by   
,chateaubriand1 and which is that       
attractive form seen in the writings of 
,madame ,swetchine and the ,la          
,ferronnais4 ,these elevated souls throw
 a charm around the immolation of self1 
which the egotism of the ,protestant    
rarely matches4  ,thus the ideal of the 

commonwealth is found in those creeds   
which give prominence to law1 to ethics1
 and to sentiment1 the altruistic       
elements of mind4 ,it fails1 because its
 authority is antagonistic to morality  
in that it impedes the search for the   
true4 ,neither is morality religion1 for
 it deals with the relative1 while      
religion should guide itself by the     
absolute4 ,every great religious teacher
 has violated the morality of his day4  
,even sentiment1 attractive as it is1 is
 no ground on which to build a church4  
,it is1 at best1 one of the lower       
emotional planes of action4 ,love       
itself1 which must be the kernel of     
every true religion1 is not in earthly  
relations an altruistic sentiment4 ,the 
measure and the source of all such love1
 is self-love4 ,the creed which rejects 
this as its corner stone will build in  
vain4  ,while1 therefore1 the advantages
 of organization and action are on the  
side of the faiths which see in religion
 a form of government1 they present     

fewer momenta of religious thought than 
those which encourage the greater       
individuality4 ,all forms and reforms1  
remarks ,machiavelli1 in one of his     
notes to ,livy1 have been brought about 
by the exertions of one man4#bea-a      
,religious reforms1 especially1 never   
have originated in majorities4 ,the     
reformatory decrees of the ,council of  
,trent are due to ,martin ,luther4      
,either ideal1 raised to its maximum1   
not only fails to satisfy the religious 
sentiment1 but puts upon it a forced    
meaning1 and is therefore not what this 
sentiment asks4 ,this may be illustrated
 by comparing two remarkable works1     
which1 by a singular coincidence1 were  
published in the same year1 and which   
better than any others present these    
ideals pushed to their extreme4 ,it is  
characteristic of them that neither     
professes to treat of religion1 but of  
politics4 ,the one is entitled1 8,an    
,attempt to define the limits of        
,government10 and is by ,wilhelm von    

,humboldt2 the other is the better known
 work of ,auguste ,comte1 his 8,system  
of ,positive ,polity40#beb-a  ,the first
 lays down the principle that the       
highest end of man is the utmost        
symmetrical education of his own powers 
in their individual peculiarities4 ,to  
accomplish this1 he must enjoy the      
largest freedom of thought and action   
consistent with the recognition of the  
same right in others4 ,in regard to     
religion1 the state should have nothing 
to do with aiding it1 but should protect
 the individual in his opposition to any
 authoritative form of it4 ,as a wholly 
personal and subjective matter1 social  
relations do not concern it4 ,in fine1  
the aim of both government and education
 should be the development of an        
individualism in which an enlightened   
intellect controls and directs all the  
powers toward an exalted                
self-cultivation4  ,comte reverses this 
picture4 ,his fundamental principle is  
to subordinate the sum total of our     

existence to our social relations2 real 
life is to live in others2 not the      
individual but humanity is the only     
worthy object of effort4 ,social polity 
therefore includes the whole of         
development2 the intellect should have  
no other end but to subserve the needs  
of the race1 and always be second to the
 altruistic sentiments4 ,love toward    
others should absorb self-love4 8,il est
 encore meilleur d'aimer que d'tre aim40
  ,such is the contrast between the     
ideal of the individual as exhibited by 
the ,religion of ,culture1 and the ideal
 of the commonwealth as portrayed in the
 ,religion of ,humanity4  ,the whole    
duty of man1 says the one school1 is to 
live for others2 nay1 says the other1 it
 is to live intelligently for himself2  
the intellect1 says the former1 should  
always be subordinated to society1 and  
be led by the emotions2 intellect1 says 
the latter1 should ever be in the       
ascendant1 and absolutely control and   
direct the emotions2 the theoretical    

object of government1 says the former1  
is to enable the affections and thoughts
 to pass into action2 not so1 says the  
latter1 its only use is to give the     
individual secure leisure to develope   
his own affections and thoughts4 ,mutual
 relation is the key note of the former1
 independence of the latter2 the former 
is the apotheosis of love1 the latter of
 reason4  ,strictly and literally the   
apotheosis4 ,for1 differing as they do  
on such vital points1 they both agree in
 dispensing with the ideas of ,god and  
immortality as conceptions superfluous  
in the realization of the theoretical   
perfection they contemplate4 ,not that  
either scheme omits the religious       
sentiment4 ,on the contrary1 it is      
especially prominent in one1 and very   
well marked in the other4 ,both assume  
its growing prominence1 never its       
extinction4 ,both speak of it as an     
integral part of man's highest nature4  
,comte and ,humboldt were thinkers too  
profound to be caught by the facile     

fallacy that the rapid changes in       
religious thought betoken the early     
abrogation of all creeds4 ,lessing1 the 
philosophers of the ,french revolution1 
,james ,mill1 ,schopenhauer and others  
fell into this error4 ,they were not    
wiser than the clown of ,horace1 who    
seated himself by the rushing stream1   
thinking it must soon run itself out--  
,expectat rusticus dum defluat amnis2 at
 ille     ,labitur et labetur in omne   
volubilis vum4  ,vain is the dream that 
man will ever reach the point when he   
will think no more of the gods4 ,dogmas 
may disappear1 but religion will        
flourish2 destroy the temple and sow it 
with salt1 in a few days it rises again 
built for aye on the solid ground of    
man's nature4  ,so long as the race is  
upon earth1 just so long will the       
religious sentiment continue to crave   
its appropriate food1 and this at last  
is recognized even by those who estimate
 it at the lowest4 8,to yield this      
sentiment reasonable satisfaction10     

observes ,professor ,tyndall in one of  
his best known addresses1 8is the       
problem of problems at the present hour4
 ,it is vain to oppose it with a view to
 its extirpation40 ,the 8general thaw of
 theological creeds10 which ,spencer    
remarks upon1 is no sign of the loss of 
interest in religious subjects1 but the 
reverse4 ,coldness and languor are the  
premonitions of death1 not strife and   
defence4  ,but as the two moments of    
religious thought which ,i have now     
discussed have both reached their       
culmination in a substantial repudiation
 of religion1 that which stimulates the 
religious sentiment to-day must be      
something different from either4 ,this  
,i take to be the idea of personal      
survival after physical death1 or1 as it
 is generally called1 the doctrine of   
the immortality of the soul4  ,this is  
the main dogma in the leading religions 
of the world to-day4 8,a ,god10 remarks 
,sir ,william ,hamilton1 speaking for   
the enlightened ,christians of his      

generation1 8is to us of practical      
interest1 only inasmuch as he is the    
condition of our immortality40#bef-a ,in
 his attractive work1 ,la ,vie          
,eternelle1 whose large popularity shows
 it to express the prevailing views of  
modern ,protestant thought1 ,ernest     
,naville takes pains to distinguish that
 ,christianity is not a means of living 
a holy life so much as one of gaining a 
blessed hereafter4 ,the promises of a   
life after death are numerous and       
distinct in the ,new ,testament4 ,most  
of the recommendations of action and    
suffering in this world are based on the
 doctrine of compensation in the world  
to come4  ,mohammed taught the same     
tenet with equal or even greater        
emphasis4 ,in one sura he says3 8,to    
whatever is evil may they be likened who
 believe not in a future life20 and     
elsewhere3 8,as for the blessed         
ones--their place is ,paradise4 ,there  
shall they dwell so long as the heavens 
and the earth endure1 enjoying the      

imperishable bounties of ,god4 ,but as  
for those who shall be consigned to     
misery1 their place is the ,fire4 ,there
 shall they abide so long as the heavens
 and the earth shall last1 unless ,god  
wills it otherwise40#bef-b  ,in         
,buddhism1 as generally understood1 the 
doctrine of a future life is just as    
clear4 ,not only does the soul wander   
from one to another animal body1 but    
when it has completed its peregrinations
 and reaches its final abode1 it revels 
in all sorts of bliss4 ,for the         
condition of ,nirvana1 understood by    
philosophical ,buddhists as that of the 
extinction of desires even to the desire
 of life1 and of the complete           
enlightenment of the mind even to the   
recognition that existence itself is an 
illusion1 has no such meaning to the    
millions who profess themselves the     
followers of the sage of ,kapilavastu4  
,they take it to be a material ,paradise
 with pleasures as real as those painted
 by ,mohammed1 wherein they will dwell  

beyond all time1 a reward for their     
devotions and faith in this life4       
,these three religions embrace          
three-fourths of the human race and all 
its civilized nations1 with trifling    
exceptions4 ,they displaced and         
extinguished the older creeds and in a  
few centuries controlled the earth2 but 
as against each other their strife has  
been of little avail4 ,the reason is1   
they share the same momentum of         
religious thought1 differing in its     
interpretation not more among themselves
 than do orthodox members of either     
faith in their own fold4 ,many          
enlightened ,muslims and ,christians1   
for example1 consider the descriptions  
of ,paradise given in the ,koran and the
 ,apocalypse to convey wholly spiritual 
meanings4  ,there has been so much to   
surprise in the rapid extension of these
 faiths that the votaries of each claim 
manifest miraculous interposition4 ,the 
religious idea of an after life is a    
sufficient moment to account for the    

phenomenon4 ,i say the religious idea1  
for1 with one or two exceptions1 however
 distinct had been the belief in a      
hereafter1 that belief had not a        
religious coloring until they gave it   
such4 ,this distinction is an important 
one4  ,students of religions have       
hitherto attributed too much weight to  
the primitive notion of an existence    
after death4 ,it is common enough1 but  
it rarely has anything at all to do with
 the simpler manifestations of the      
religious sentiment4 ,these are directed
 to the immediate desires of the        
individual or the community1 and do not 
look beyond the present life4 ,the      
doctrine of compensation hereafter is   
foreign to them4 ,i have shown this at  
length so far as the religions of       
,america were concerned4 8,neither the  
delights of a heaven on the one hand1   
nor the terrors of a hell on the other  
were ever held out by priests or sages  
as an incentive to well doing1 or a     
warning to the evil disposed40#beh-a    

,the same is true of the classical      
religions of ,greece and ,rome1 of      
,carthage and ,assyria4 ,even in ,egypt 
the manner of death and the rites of    
interment had much more to do with the  
fate of the soul1 than had its thoughts 
and deeds in the flesh4 ,the opinions of
 ,socrates and ,plato on the soul as    
something which always existed and whose
 after life is affected by its          
experiences here1 struck the ,athenians 
as novel and innovating4  ,on the other 
hand1 the ancient ,germans had a most   
lively faith in the life hereafter4     
,money was loaned in this world to be   
repaid in the next4 ,but with them also1
 as with the ,aztecs1 the future was    
dependent on the character or mode of   
death rather than the conduct of life4  
,he who died the 8straw-death0 on the   
couch of sickness looked for little joy 
in the hereafter2 but he who met the    
8spear-death0 on the field of battle    
went at once to ,odin1 to the hall of   
,valhalla1 where the heroes of all time 

assembled to fight1 eat boar's fat and  
drink beer4 ,even this rude belief gave 
them such an ascendancy over the        
materialistic ,romans1 that these       
distinctly felt that in the long run    
they must succumb to a bravery which    
rested on such a mighty moment as       
this4#bei-a  ,the ,israelites do not    
seem to have entertained any general    
opinion on an existence after death4 ,no
 promise in the ,old ,testament refers  
to a future life4 ,the religion there   
taught nowhere looks beyond the grave4  
,it is materialistic to the fullest     
extent4 ,hence1 a large body of orthodox
 ,jewish philosophers1 the ,sadducees1  
denied the existence of the soul apart  
from the body4  ,the central doctrine of
 the teachings of ,jesus of ,nazareth1  
the leading impulse which he gave to the
 religious thought of his age1 was that 
the thinking part of man survives his   
physical death1 and that its condition  
does not depend on the rites of         
interment1 as other religions then      

taught1#bfj-a but on the character of   
its thoughts during life here4 ,filled  
with this new and sublime idea1 he      
developed it in its numerous            
applications1 and drew from it those    
startling inferences1 which1 to this    
day1 stagger his followers1 and have    
been in turn1 the terror and derision of
 his foes4 ,this he saw1 that against a 
mind inwardly penetrated with the full  
conviction of a life hereafter1         
obtainable under known conditions1 the  
powers of this world are utterly futile1
 and its pleasures hollow phantoms4     
,the practical energy of this doctrine  
was immensely strengthened by another1  
which is found very obscurely1 if at    
all1 stated in his own words1 but which 
was made the central point of their     
teaching by his immediate followers4    
,the ,christianity they preached was not
 a philosophical scheme for improving   
the race1 but rested on the historical  
fact of a transaction between ,god and  
man1 and while they conceded everlasting

 existence to all men1 all would pass it
 in the utmost conceivable misery1      
except those who had learned of these   
historical events1 and understood them  
as the church prescribed4  ,as the      
ancient world placed truth in ideas and 
not in facts1 no teaching could well    
have been more radically contrary to its
 modes of thought2 and the doctrine once
 accepted1 the spirit of proselytizing  
came with it4  ,i have called this idea 
a new one to the first century of our   
era1 and so it was in ,europe and       
,syria4 ,but in ,india1 ,sakyamuni1     
probably five hundred years before1 had 
laid down in sententious maxims the     
philosophical principle which underlies 
the higher religious doctrine of a      
future life4 ,these are his words1 and  
if through the efforts of reasoning we  
ever reach a demonstration of the       
immortality of the soul1 we shall do it 
by pursuing the argument here indicated3
 8,right thought is the path to life    
everlasting4 ,those who think do not    

die40#bfb-a  ,truth alone contains the  
elements of indefinite continuity2 and  
truth is found only in the idea1 in     
correct thought4  ,error in the         
intellectual processes corresponds to   
pain in sensation2 it is the premonition
 of waning life1 of threatened          
annihilation2 it contains the seed of   
cessation of action or death4 ,false    
reasoning is self-destructive4 ,the man 
who believes himself invulnerable will  
scarcely survive his first combat4 ,a   
man's true ideas are the most he can    
hope1 and all that he should wish1 to   
carry with him to a life hereafter4     
,falsehood1 sin1 is the efficient agent 
of death4 ,as ,bishop ,hall says3       
8,there is a kind of not-being in sin2  
for sin is not an existence of somewhat 
that is1 but a deficiency of that       
rectitude which should be2 it is a      
privation1 as blindness is a privation  
of sight40  ,while the religious        
doctrine of personal survival has thus a
 position defensible on grounds of      

reason as being that of the inherent    
permanence of self-conscious truth1 it  
also calls to its aid and indefinitely  
elevates the most powerful of all the   
emotions1 love4 ,this1 as ,i have shown 
in the second chapter1 is the sentiment 
which is characteristic of preservative 
acts4 ,self-love1 which is prominent in 
the idea of the perfected individual1   
sex-love1 which is the spirit of the    
multiform religious symbolism of the    
reproductive act1 and the love of race1 
which is the chief motor in the religion
 of humanity1 are purified of their     
grosser demands and assigned each its   
meet post in the labor of uniting the   
conceptions of the true under the       
relation of personality4  ,the highest  
development of which such love is       
capable arises through the contemplation
 of those verities which are abstract   
and eternal1 and which thus set forth1  
to the extent the individual mind is    
capable of receiving it1 the completed  
notion of diuturnity4 ,this highest love

 is the 8love of ,god40 ,a ,supreme     
,intelligence1 one to which all truth is
 perfect1 must forever dwell in such    
contemplation4 ,therefore the deeper    
minds of ,christianity define man's love
 of ,god1 as ,god's love to himself4    
8,eternal life10 says ,ernest ,naville1 
8is in its principle the union with ,god
 and the joy that results from that     
union40#bfc-a ,the pious ,william ,law  
wrote3 8,no man can reach ,god with his 
love1 or have union with ,him by it1 but
 he who is inspired with that one same  
spirit of love1 with which ,god loved   
himself from all eternity1 before there 
was any creation40#bfd-a  ,attractive as
 the idea of personal survival is in    
itself1 and potent as it has been as a  
moment of religious thought1 it must be 
ranked among those that are past4 ,while
 the immortality of the soul retains its
 interest as a speculative inquiry1 ,i  
venture to believe that as an idea in   
religious history1 it is nigh           
inoperative2 that as an element in      

devotional life it is of not much       
weight2 and that it will gradually      
become less so1 as the real meaning of  
religion reaches clearer                
interpretations4  ,its decay has been   
progressive1 and common to all the      
creeds which taught it as a cardinal    
doctrine1 though most marked in         
,christianity4 ,a century ago ,gibbon   
wrote3 8,the ancient ,christians were   
animated by a contempt for their present
 existence1 and by a just confidence of 
immortality1 of which the doubtful but  
imperfect faith of modern ages cannot   
give us any adequate notion40#bfd-b ,how
 true this is can be appreciated only by
 those who study this doctrine in the   
lives and writings of the martyrs and   
fathers of the primitive church4  ,the  
breach which ,gibbon remarked has been  
indefinitely widened since his time4    
,what has brought this about1 and what  
new moment in religious thought seems   
about to supply its place1 will form an 
appropriate close to the present series 

of studies4 ,in its examination1 ,i     
shall speak only of ,christian thought1 
since it leads the way which other      
systems will ultimately follow4  ,in    
depicting the influences which have led 
and are daily leading with augmented    
force to the devitalizing of the        
doctrine of immortality1 ,i may with    
propriety confine myself to those which 
are themselves strictly religious4 ,for 
the change ,i refer to is not one       
brought about by the opponents of       
religion1 by materialistic doctrines1   
but is owing to the development of the  
religious sentiment itself4 ,instead of 
tending to an abrogation of that        
sentiment1 it may be expected to ennoble
 its emotional manifestations and       
elevate its intellectual conceptions4   
,some of these influences are           
historical1 as the repeated             
disappointments in the second coming of 
,christ1 and the interest of            
proselytizing churches to interpret this
 event allegorically4 ,those which ,i   

deem of more importance1 however1 are   
such as are efficient to-day1 and       
probably will continue to be the main   
agents in the immediate future of       
religious development4 ,they are3  7#a47
 ,the recognition of the grounds of     
ethics4  7#b47 ,the recognition of the  
cosmical relations4  7#c47 ,the clearer 
defining of life4  7#d47 ,the growing   
immateriality of religious thought4     
7#a47 ,the authority of the ,law was    
assumed in the course of time by most   
,christian churches1 and the interests  
of morality and religion were claimed to
 be identical4 ,the ,roman church with  
its developed casuistry is ready to     
prescribe the proper course of conduct  
in every emergency2 and if we turn to   
many theological writers of other       
churches1 ,dick's ,philosophy of        
,religion for instance1 we find moral   
conduct regarded as the important aim of
 the ,christian life4 ,morality without 
religion1 works without faith1 are      
pronounced to be of no avail in a       

religious1 and of very questionable     
value in a social sense4 ,some go so far
 as to deny that a person indifferent to
 the prevailing tenets of religion can  
lead a pure and moral life4 ,do away    
with the belief in a hereafter of       
rewards and punishments1 say these1 and 
there is nothing left to restrain men   
from the worst excesses1 or at least    
from private sin4  ,now1 however1 the   
world is growing to perceive that       
morality is separable from religion2    
that it arose independently1 from a     
gradual study of the relations of man to
 man1 from principles of equity inherent
 in the laws of thought1 and from       
considerations of expediency which      
deprive its precepts of the character of
 universality4 ,religion is subjective1 
and that in which it exerts an influence
 on morality is not its contents1 but   
the reception of them peculiar to the   
individual4 ,experience alone has taught
 man morals2 pain and pleasure are the  
forms of its admonitions2 and each      

generation sees more clearly that the   
principles of ethics are based on       
immutable physical laws4 ,moreover1 it  
has been shown to be dangerous to rest  
morality on the doctrine of a future    
life2 for apart from the small effect   
the terrors of a hereafter have on many 
sinners1 as that doctrine is frequently 
rejected1 social interests suffer4 ,and1
 finally1 it is debasing and hurtful to 
religion to make it a substitute for    
police magistracy4#bfg-a  ,the highest  
religion would certainly enforce the    
purest morality2 but it is equally true 
that such a religion would enjoin much  
not approved by the current opinions of 
the day4 ,the spirit of the reform      
inaugurated by ,luther was a protest    
against the subjection of the religious 
sentiment to a moral code4 ,with the    
independence thus achieved1 it came to  
be recognized that to the full extent   
that morality is essential to religion1 
it can be reached as well or better     
without a system of rewards and         

punishments after death1 than with one4 
,both religion and morality stand       
higher1 when a conception of an after   
life for this purpose is dropped4  7#b47
 ,the recognition of the cosmical       
relations has also modified the views of
 personal survival4 ,the expansion of   
the notions of space and time by the    
sciences of geology and astronomy has1  
as ,i before remarked1 done away with   
the ancient belief that the culminating 
catastrophe of the universe will be the 
destruction of this world4 ,an          
insignificant satellite of a third rate 
sun1 which1 with the far grander suns   
whose light we dimly discern at night1  
may all be swept away in some flurry of 
8cosmical weather10 that the formation  
or the dissolution of such a body would 
be an event of any beyond the most      
insignificant importance1 is now known  
to be almost ridiculous4 ,to assert that
 at the end of a few or a few thousand  
years1 on account of events transpiring 
on the surface of this planet1 the whole

 relationship of the universe will be   
altered1 a new heaven and a new earth be
 formed1 and all therein be made        
subservient to the joys of man1 becomes 
an indication of an arrogance which     
deserves to be called a symptom of      
insanity4 ,thus1 much of the teleology  
both of the individual and the race     
taught by the primitive and medieval    
church undergoes serious alterations4   
,the literal meaning of the millennium1 
the ,new ,jerusalem1 and the reign of   
,god on earth has been practically      
discarded4  ,with the disappearance of  
the ancient opinion that the universe   
was created for man1 the sun to light   
him by day and the stars by night1      
disappeared also the later thesis that  
the happiness or the education of man   
was the aim of the ,order in ,things4   
,the extent and duration of matter1 if  
they indicate any purpose at all1       
suggest one incomparably vaster than    
this2 while the laws of mind1 which     
alone distinctly point to purpose1      

reveal one in which pain and pleasure   
have no part or lot1 and one in which   
man has so small a share that it seems  
as if it must be indifferent what his   
fate may be4 ,the slightest change in   
the atmosphere of the globe will sweep  
away his species forever4  ,schopenhauer
 classified all religions as optimisms  
or pessimisms4 ,the faith of the future 
will be neither4 ,what is agreeable or  
disagreeable to man will not be its     
standard of the excellence of the       
universe4 ,however unwillingly1 he is at
 last brought to confess that his       
comfort is not the chief nor even any   
visible aim of the order in things4 ,in 
the course of that order it may be1 nay1
 it is nigh certain1 that the human     
species will pass through decadence to  
extinction along with so many other     
organisms4 ,neither as individuals nor  
as a race1 neither in regard to this    
life nor to the next1 does the idea of  
,god1 when ennobled by a contemplation  
of the cosmical relations1 permit to man

 the effrontery of claiming that this   
universe and all that therein is was    
made with an eye to his wants and       
wishes1 whether to gratify or to defeat 
them4  7#c47 ,the closer defining of    
life as a result of physical force1 and 
the recognition of mind as a connotation
 of organism1 promise to be active in   
elevating religious conceptions1 but at 
the expense of the current notions of   
personality4 ,sensation and voluntary   
motion are common to the fetus1 the     
brute and the plant1 as well as to man4 
,they are not part of his 8soul40       
,intellect and consciousness1 as ,i have
 shown1 exclude sensation1 and in these1
 if anywhere1 he must look for his      
immortal part4 ,even here1 error works  
destruction1 and ignorance plants no    
seed of life4 ,we are driven back to the
 teaching of ,buddha1 that true thought 
alone is that which does not die4  ,why 
should we ask more8 ,what else is worth 
saving8 ,our present personality is a   
train of ideas base and noble1 true and 

false1 coherent through the contiguity  
of organs nourished from a common       
center4 ,another personality is         
possible1 one of true ideas coherent    
through conscious similarity1           
independent of sensation1 as dealing    
with topics not commensurate with it4   
,yet were this refuge gained1 it leaves 
not much of the dogma that every man has
 an indestructible conscious soul1 which
 will endure always1 no matter what his 
conduct or thoughts have been4 ,rather  
does it favor the opinion expressed so  
well by ,matthew ,arnold in one of his  
sonnets3      8,he who flagged not in   
the earthly strife     ,from strength to
 strength advancing--only he1     ,his  
soul well knit and all his battles won1 
,mounts1 and that hardly1 to eternal    
life40  ,not only has the received      
doctrine of a 8soul10 as an undying     
something different from mind and       
peculiar to man1 received no support    
from a closer study of nature1--rather  
objections amounting to refutation1--but

 it has reacted injuriously on morals1  
and through them on religion itself4    
,buddha taught that the same spark of   
immortality exists in man and brute1 and
 actuated by this belief laid down the  
merciful rule to his disciples3 8,do    
harm to no breathing thing40 ,the       
apostle ,paul on the other hand1        
recognizing in the lower animals no such
 claim on our sympathy1 asks with scorn3
 8,doth ,god care for oxen80 and        
actually strips from a humane provision 
of the old ,mosaic code its spirit of   
charity1 in order to make it subserve a 
point in his polemic4  7#d47 ,as the    
arrogance of the race has thus met a    
rebuke1 so has the egotism of the       
individual4 ,his religion at first was a
 means of securing material benefits2   
then a way to a joyous existence beyond 
the tomb3 the love of self all the time 
in the ascendant4  ,this egoism in the  
doctrine of personal survival has been  
repeatedly flung at it by satirists1 and
 commented on by philosophers4 ,the     

,christian who 8hopes to be saved by    
grossly believing0 has been felt on all 
hands to be as mean in his hope1 as he  
is contemptible in his way of attaining 
it4 ,to center all our religious efforts
 to the one end of getting joy--however 
we may define it--for our individual    
selves1 has something repulsive in it to
 a deeply religious mind4 ,yet that such
 in the real significance of the        
doctrine of personal survival is granted
 by its ablest defenders4 8,the general 
expectation of future happiness can     
afford satisfaction only as it is a     
present object to the principle of      
self-love10 says ,dr4 ,butler1 the      
eminent ,lord ,bishop of ,durham1 than  
whom no acuter analyst has written on   
the religious nature of man4  ,yet      
nothing is more certain than that the   
spirit of true religion wages constant  
war with the predominance or even       
presence of selfish aims4 ,self-love is 
the first and rudest form of the        
instinct of preservation4 ,it is        

sublimed and sacrificed on the altar of 
holy passion4 8,self10 exclaims the     
fervid ,william ,law1 8is both atheist  
and idolater2 atheist1 because it       
rejects ,god2 idolater1 because it is   
its own idol40 ,even when this lowest   
expression of the preservative instinct 
rises but to the height of sex-love1 it 
renounces self1 and rejoices in         
martyrdom4 8,all for love1 or the world 
well lost10 has been the motto of too   
many tragedies to be doubted now4 ,by   
the side of the ancient ,roman or the   
soldier of the ,french revolution1 who  
through mere love of country marched    
joyously to certain death from which he 
expected no waking1 does not the martyr 
compare unfavorably1 who meets the same 
death1 but does so because he believes  
that thereby he secures endless and     
joyous life8 ,is his love as real1 as   
noble1 as unselfish8  ,even the         
resistless physical energy which the    
clear faith in the life hereafter has so
 often imparted1 becomes something      

uncongenial to the ripened religious    
meditation4 ,such faith brings about    
mighty effects in the arena of man's    
struggles1 but it does so through a sort
 of mechanical action4 ,an ulterior     
purpose is ahead1 to wit1 the salvation 
of the soul1 and it may be regarded as  
one of the best established principles  
of human effort that every business is  
better done1 when it is done for its own
 sake1 out of liking for it1 than for   
results expected from it4  ,of nothing  
is this more just than religion4 ,those 
blossoms of spiritual perfection1 the   
purified reason1 the submissive will1   
the sanctifying grace of abstract ideas1
 find no propitious airs amid the       
violent toil for personal survival1     
whether that is to be among the mead    
jugs of ,valhalla1 the dark-eyed houris 
of ,paradise1 or the 8solemn troops and 
sweet society0 of ,christian dreams4    
,unmindful of these1 the saintly psyche 
looks to nothing beyond truth2 it asks  
no definite1 still less personal1 end to

 which this truth is to be applied2 to  
find it is to love it1 and to love it is
 enough4  ,the doctrine ,i here broach1 
is no strange one to ,christian thought4
 ,to be sure the exhortation1 8,save    
your soul from ,hell10 was almost the   
sole incentive to religion in the middle
 ages1 and is still the burden of most  
sermons4 ,but ,st4 ,paul was quickened  
with a holier fire1 that consumed and   
swept away such a personal motive1 when 
he wrote3 8,yea1 ,i could wish that ,i  
myself were cast out from ,christ as    
accursed1 for the sake of my brethren1  
my kinsmen according to the             
flesh40#bgd-a ,st4 ,augustine reveals   
the touch of the same inspiration in his
 passionate exclamation3 8,far1 ,o      
,lord1 far from the heart of thy servant
 be it that ,i should rejoice in any joy
 whatever4 ,the blessed life is the joy 
in truth alone40#bgd-b ,and amid the    
pans to everlasting life which fill the 
pages of the ,de ,imitatione ,christi1  
the medieval monk saw something yet     

greater1 when he puts in the mouth of   
,god the ,father1 the warning3 8,the    
wise lover thinks not of the gift1 but  
of the love of the giver4 ,he rests not 
in the reward1 but in ,me1 beyond all   
rewards40#bge-a ,the mystery of great   
godliness is1 that he who has it is as  
one who seeking nothing yet finds all   
things1 who asking naught for his own   
sake1 neither in the life here nor yet  
hereafter1 gains that alone which is of 
worth in either4  ,pressed by such      
considerations1 the pious               
,schleiermacher threw down the glaive on
 the side of religion half a century ago
 when he wrote3 8,life to come1 as      
popularly conceived1 is the last enemy  
which speculative criticism has to      
encounter1 and1 if possible1 to         
overcome40 ,the course he marked out1   
however1 was not that which promises    
success4 ,recurring to the austere      
theses of ,spinoza1 he sought to bring  
them into accord with a religion of     
emotion4 ,the result was a refined      

,pantheism with its usual deceptive     
solutions4  ,what recourse is left8     
,where are we to look for the           
intellectual moment of religion in the  
future8 ,let us review the situation4   
,the religious sentiment has been shown 
to be the expression of unfulfilled     
desire1 but this desire peculiar as     
dependent on unknown power4 ,material   
advantages do not gratify it1 nor even  
spiritual joy when regarded as a        
personal sentiment4 ,preservation by and
 through relation with absolute         
intelligence has appeared to be the     
meaning of that 8love of ,god0 which    
alone yields it satisfaction4 ,even this
 is severed from its received doctrinal 
sense by the recognition of the         
speculative as above the numerical unity
 of that intelligence1 and the          
limitation of personality which         
spiritual thought demands4 ,the eternal 
laws of mind guarantee perpetuity to the
 extent they are obeyed--and no farther4
 ,they differ from the laws of force in 

that they convey a message which cannot 
be doubted concerning the purport of the
 order in nature1 which is itself 8the  
will of ,god40 ,that message in its     
application is the same which with more 
or less articulate utterance every      
religion speaks--,seek truth3 do good4  
,faith in that message1 confidence in   
and willing submission to that order1   
this is all the religious sentiment     
needs to bring forth its sweetest       
flowers1 its richest fruits4  ,such is  
the ample and satisfying ground which   
remains for the religion of the future  
to build upon4 ,it is a result long     
foreseen by the clearer minds of        
,christendom4 ,one who more than any    
other deserves to be classed among these
 writes3 8,resignation to the will of   
,god is the whole of piety4 99 99 99    
,our resignation may be said to be      
perfect when we rest in his will as our 
end1 as being itself most just and right
 and good4 ,neither is this at bottom   
anything more than faith1 and honesty   

and fairness of mind2 in a more enlarged
 sense1 indeed1 than these words are    
commonly used40#bgg-a  ,goethe1 who     
studied and reflected on religious      
questions more than is generally        
supposed1 saw that in such a disposition
 of mind lie the native and strongest   
elements of religion4 ,in one of his    
conversations with ,chancellor ,mller1  
he observed3 8,confidence and           
resignation1 the sense of subjection to 
a higher will which rules the course of 
events but which we do not fully        
comprehend1 are the fundamental         
principles of every better              
religion40#bgg-b  ,by the side of two   
such remarkable men1 ,i might place the 
opinion of a third not less eminent than
 they--,blaise ,pascal4 ,in one part of 
his writings he sets forth the 8marks of
 a true religion40 ,sifted from its     
physical ingredients1 the faith he      
defines is one which rests on love and  
submission to ,god1 and a clear         
recognition of the nature of man4  ,here

 ,i close these studies on the          
,religious ,sentiment4 ,they show it to 
be a late and probably a final          
development of mind4 ,the intellect     
first reaches entire self-consciousness1
 the emotions first attain perfection of
 purpose1 when guided by its highest    
manifestation4 ,man's history seems     
largely to have been a series of efforts
 to give it satisfaction4 ,this will be 
possible only when he rises to a        
practical appreciation of the identity  
of truth1 love and life4   ,,footnotes3 
#bcf-a ,essay on the use of             
,anthropomorphism4 ,mr4 ,spencer's      
argument1 in his own words1 is          
this3--8,from the inability under which 
we labor to conceive of a ,deity save as
 some idealization of ourselves1 it     
inevitably results that in each age1    
among each people1 and to a great extent
 in each individual1 there must arise   
just that conception of ,deity best     
adapted to the needs of the case40 8,all
 are good for their times and places40  

8,all were beneficent in their effects  
on those who held them40 ,it would be   
hard to quote from the records of       
theory-making an example of more        
complete indifference to acknowledged   
facts than these quotations set forth4  
#bci-a ,de ,veritate1 p4 #baf4  #bda-a  
,august ,neander1 ,geschichte der       
,christlichen ,religion und ,kirche1    
,bd4 i41 ss4 #afj1 #cdf4 7,gotha1       
#ahef47 ,st4 ,clement's description of  
,christ is   4 ,tertullian says3 8,nec  
human honestatis corpus fuit1 nedum     
celestis claritatis40  #bdc-a ,novalis1 
,schriften1 ,b4 i41 s4 #bdd4  #bdd-a ,a4
 ,bain1 ,the ,senses and the ,intellect1
 p4 #fjg4  #bde-a ,dr4 ,t4 ,laycock1 ,on
 some ,organic ,laws of ,memory1 in the 
,journal of ,mental ,science1 ,july1    
#ahge1 p4 #agh4  #bdf-a ,speaking of the
 mission of the artist1 ,wilhelm von    
,humboldt says3 8,die ganze ,natur1 treu
 und vollstndig beobachtet1 mit sich    
hinber zu tragen1 d4 h4 den ,stoff      
seiner ,erfahrungen dem ,umfange der    

,welt gleich zu machen1 diese ungeheure 
,masse einzelner und abgerissener       
,erscheinungen in eine l'ungetrennte    
,einheit und ein organisirtes ,ganzes zu
 verwandeln2 und dies durch alle die    
,organe zu thun1 die ihm hierzu         
verliehen sind1--ist das letzte ,ziel   
seines intellectuellen ,bemhen40 ,ueber 
,goethe's ,hermann und ,dorothea1 ,ab4  
,,iv4  #bdf-b ,zeitschrift fr           
,vlkerpsychologie1 ,b4 ,i4 s4 #dh4      
#bdg-a ,gesammelte ,werke4 ,bd4 ,,vii41 
s4 #fc4  #bdi-a ,see this forcibly      
brought out and abundantly illustrated  
in the work of ,m4 ,coulange1 ,la ,cit  
,antique4  #bdi-b ,w4 von ,humboldt1    
,gesammelte ,werke4 ,bd4 ,,vii41 p4 #gb4
  #bej-a ,h4 ,l4 ,liddon1 ,canon of ,st4
 ,paul's4 ,some ,elements of ,religion1 
p4 #hd4  #bea-a ,the ,chevalier ,bunsen 
completed the moral estimate of the     
one-man-power1 thus acknowledged by     
,machiavelli1 in these words3 8,alles   
,grosse geht aus vom ,einzelnen1 aber   
nur in dem ,masse1 als dieser das ,ich  

dem ,ganzen opfert40 ,gott in der       
,geschichte1 ,bd4 ,i41 s4 #ch4  #beb-a  
,w4 von ,humboldt1 ,ideen zu einem      
,vorsuch1 die ,grnzen der ,wirksamkeit  
des ,staats zu bestimmen1 ,breslau1     
#ahea4 ,auguste ,comte1 ,systme de      
,politique ,positive1 ,paris1 #ahea-d4  
,the former was written many years      
before its publication4  #bef-a         
,lectures on ,metaphysics1 ,vol4 ,i41 p4
 #bc4  #bef-b ,the ,koran1 ,suras xi41  
xvi4  #beh-a ,the ,myths of the ,new    
,world1 ,chap4 ,,ix4  #bei-a ,jacob     
,grimm quite overlooked this important  
element in the religion of the ancient  
,germans4 ,it is ably set forth by      
,adolf ,holtzmann1 ,deutsche            
,mythologie1 s4 #aif sqq4 7,leipzig1    
#ahgd74  #bfj-a ,the seemingly heartless
 reply he made to one of his disciples1 
who asked permission to perform the     
funeral rites at his father's grave3    
8,follow me2 and let the dead bury their
 dead10 is an obvious condemnation of   
one of the most widespread superstitions

 of the ancient world4 ,so1 according to
 an ingenious suggestion of ,lord       
,herbert of ,cherbury1 was the fifth    
commandment of ,moses3 8,ne parentum    
seriem tanquam primam aliquam causam    
suspicerent homines1 et proinde cultum  
aliquem ,divinum illis deferrent1 qualem
 ex honore parentum sperare liceat      
benedictionem1 docuit40 ,de ,veritate1  
p4 #bca4  ,herbert ,spencer in his      
,essay on the ,origin of ,animal        
,worship1 calls ancestral worship 8the  
universal first form of religious       
belief40 ,this is very far from correct1
 but it is easy to see how a hasty      
thinker would be led into the error by  
the prominence of the ancient funereal  
ceremonies4  #bfb-a ,dhammapada1 #ba4   
#bfc-a ,la ,vie ,eternelle1 p4 #cci4    
#bfd-a ,the ,decline and ,fall of the   
,roman ,empire1 ,vol4 ,i41 ch4 ,,xv4    
#bfd-b ,address to the ,clergy1 p4 #af4 
#bfg-a 8,toute religion1 qu'on se permet
 de dfendre comme une croyance qu'il est
 utile de laisser au peuple1 ne peut    

plus esprer qu'une agonie plus ou moins 
prolonge40 ,condorcet1 ,de l',esprit    
,humain1 ,ep4 ,v4  #bgd-a ,romans1 ch4  
ix41 v4 #c4  #bgd-b 8,beata quippe vita 
est gaudium de veritate40 ,augustini    
,confessionum1 ,lib4 x41 caps4 xxii41   
xxiii4  #bge-a 8,prudens amator non tam 
donum amantis considerat1 quam dantis   
amorem4 ,nobilis amator non quiescit in 
dono1 sed in me super omne donum40 ,de  
,imitatione ,christi1 ,lib4 iii41 cap4  
vi4  #bgg-a ,fifteen ,sermons by ,joseph
 ,butler1 ,lord ,bishop of ,durham4     
,sermon 8,on the love of ,god40  #bgg-b 
,unterhaltungen1 p4 #aca4     ,,indices4
   ,i4 ,,authors ,,quoted4    ,allen1   
,h41 #bjh4    ,anaxagoras1 #ajf4        
,arnold1 ,m41 #bdi1 #bga4    ,aristotle1
 #aje4    ,augustine1 ,st41 #bj1 #eg1   
#ic1 #abh1 #aia1 #aid1 #bgd4     ,bain1 
,a41 #i1 #be1 #eb1 #ei1 #hg1 #ia1 #bdd4 
,barlow1 ,h4 ,c41 #bja4    ,baxter1     
,richard1 #fj4    ,boehmer1 ,h41 #g4    
,boole1 ,geo41 #bd1 #dd1 #ajd1 #aje1    
#ajh1 #aaa4    ,bunsen1 #aji1 #bea4     

,butler1 ,bishop1 #fj1 #aai1 #bgf4      
,carlyle1 #bdc4    ,catlow1 ,j4 ,p41    
#ad1 #fd4    ,chateaubriand1 #bej4      
,comte1 ,a41 #aa1 #ci1 #abh1 #ahg1 #aid1
 #beb4    ,condorcet1 #bfg4    ,cory1   
,j4 ,p41 #aia4    ,coulange1 #bde4      
,creuzer1 #ij1 #ajf1 #aai1 #abg1 #bjj1  
#bab1 #bbb4    ,cussans1 #baj4          
,dante1 #ic4    ,darwin1 ,c41 #ga1 #hh4 
,dick1 #bff4    ,dickson1 ,j4 ,t41 #gc4 
,etheridge1 ,j4 ,w41 #aij4              
,ferguson1 #ff4    ,ferrier1 ,j4 ,f41   
#bj1 #bh1 #dc1 #ig4    ,feuchtersleben1 
#h1 #ed1 #gc4    ,feuerbach1 #aid4      
,fothergill1 ,j4 ,m41 #fa4     ,gibbon1 
#bfd4    ,goethe1 #bgg4    ,gurney1 ,j4 
,j41 #aai4     ,hall1 ,bishop1 #ej1 #gg4
    ,hamilton1 ,sir ,w41 #bd1 #bi1 #ia1 
#ie1 #ii1 #bef4    ,helmholtz1 #aa1 #ad1
 #ah1 #bb4    ,hegel1 #bi1 #hh4         
,herbert of ,cherbury1 #adi1 #bfj4      
,hobbes1 #ha4    ,hodgson1 ,s4 ,n41     
#ajd1 #abf1 #abh1 #acd4    ,holtzmann1  
,a41 #bei4    ,humboldt1 ,a4 von1 #ib4  
,humboldt1 ,w4 von1 #f1 #ec1 #fg1 #ic1  

#aab1 #aac1 #bad1 #bdf1 #beb4    ,hume1 
,david1 #ha1 #ahg1 #bai4    ,hunter1    
,john1 #i4     ,jacobi1 #hh4    ,jevons1
 ,w4 ,s41 #be1 #bjd4    ,kant1 ,i41 #be1
 #bi1 #cb1 #dj1 #ia1 #aje1 #aid4        
,kolk1 ,schroeder van der1 #gb4         
,kitto1 #gd4    ,koppen1 #cg1 #bad4     
,law1 ,wm41 #di1 #hg1 #bfc1 #bgb4       
,laycock1 #ge1 #bde4    ,lessing1 #ef1  
#bed4    ,lewes1 #ahg4    ,liddon1 ,h4  
,l41 #abi1 #bej4     ,mansel1 #hg1 #hh4 
,maudsley1 ,h41 #i1 #aej4    ,mill1 ,j4 
,s41 #ah1 #hg1 #ia1 #ig1 #bbc4          
,mohammed1 #ga1 #ge1 #aad1 #bef4        
,morell1 ,j4 ,d41 #hh4    ,morley1 ,j41 
#bbc4    ,mller1 #acj4    ,mller1 ,max1 
preface4     ,naville1 ,e41 #bef1 #bfc4 
,neander1 ,a41 #bda4    ,novalis1 #da1  
#di1 #ajg1 #abd1 #bdc4     ,oersted1    
#ajc4    ,oken1 ,l41 #g1 #ahf4          
,paget1 ,j41 #fc4    ,parker1 ,theo41   
#hh4    ,pascal1 #ef4    ,plath1 #abi4  
,rousseau1 ,j4 ,j41 #aah4    ,saussure1 
,necker de1 #bbj4    ,schlagintweit1    
,e41 #ahg4    ,schleiermacher1 #hh1     

#bge4    ,schoolcraft1 #fc1 #adf4       
,schopenhauer1 ,a41 #aa1 #ac1 #ea1 #hb1 
#ia1 #bfi4    ,schwarz1 #bjg4           
,senancourt de1 #ec1 #ahj4    ,spinoza1 
#i1 #ad1 #ag1 #da1 #db1 #ea1 #ih1 #ajd4 
,spencer1 ,herbert1 #bi1 #ci1 #ih1 #ajd1
 #bcf1 #bfj4    ,swedenborg1 #ge4       
,steinthal1 #aja1 #bdf4    ,tertullian1 
#bda4    ,theophilus1 #aia4             
,thompson1 #ca4    ,todhunter1 #be4     
,tyndall1 #hg1 #acb1 #bee4    ,voltaire1
 #bdi4    ,westropp1 #fb4    ,wigan1 ,a4
 ,l41 #gf4    ,williams1 ,j41 #gf4      
,wordsworth1 #da1 #db1 #ahj4            
,windelband1 ,dr41 #aja1 #ajb1 #ajh4    
,,ii4 ,,subjects4    ,absolute1 the1    
#ajb1 #ajf4     consciousness of1 #afa4 
,adam1 as prophet of the moon1 #agj4    
,adjita1 #agh4    ,adonis1 #afe4        
,aeon1 #afc1 #aff4    ,agdistis1 an     
epicene deity1 #fe4    ,ahura-,mazda1   
#aac1 #aff1 #ahd4    ,allah1 #bci4      
,amitabha1 #age1 #ahe4    ,analytic     
propositions1 #cb4    ,androgynous      
deities1 #ff4    ,animism1 #afc4        

,anointed1 the1 #agf4    ,anya-,mainyus1
 #aff1 #ahd4    ,anthropomorphism1 #aic4
    ,antinomies1 of ,kant1 #bi4         
,aphrodite1 #fe1 #bda4    ,apocalypse1  
the1 #aga4    ,apollo1 #fg1 #bda4       
,apperception1 #aef4    ,apprehension1  
#adb4    ,arab idea of time1 #afe4      
,argumentum de appetitu1 #bca4          
,aronhiate1 a ,huron deity1 #bba4       
,arrenothele deities1 #ff4    ,art1     
religious1 in ,orient1 #ae2     in      
,greece1 #af2     ,christian1 #bji1     
#bda2     useless and immoral1 #bdd4    
,assyria1 flood myth of1 #afi4          
,athanasius1 his doctrine of the        
,trinity1 #aia4    ,atonement1 doctrine 
of1 #bbb4    ,avalokitesvara1 #bad4     
,aztecs1 #hj4     ,baghavad ,gita1 the1 
#ahi4    ,babylon1 rites of1 #gd4       
,baldur1 #agf4    ,baptism1 #ach1 #bbf4 
,beauty1 the line of1 #ae1 #baa4     the
 religion of1 #bda1 #bdd1 #bde4         
,belief1 its kinds1 #ada4    ,brahma1   
#fe1 #afi4    ,brahmans1 highest bliss  
of1 #eg2     doctrines1 #afh1 #afi4     

,breidablick1 #agf4    ,brutes1         
religious feeling in1 #hh4    ,buddha1  
#cg1 #eg1 #hj1 #abj1 #adf1 #aef1 #bfa1  
#bga4    ,buddhism1 four truths of1 #ac2
     theories of prayer1 #aba1 #aej1    
#bad2     last day1 #afi2     myths1    
#age1 #agf2     monotheism of1 #ahg1    
#bdg1 #bef4    ,bull1 as a symbol1 #bjd4
     ,cabala1 ,jehova in1 #fe4          
,canting arms1 #bab4    ,cause1 not a   
reason1 #ch2     in physical science1   
#ia4    ,celibacy1 ,romish1 #fa4        
,cerebration1 unconscious1 #adi4        
,chance1 the idea of1 #ic4    ,chinese  
character for prayer1 #abi4    ,christ1 
see ,jesus4    ,christianity1 doctrines 
of1 #aij1 #beg1 #bfd1 #bgd2     symbol  
of1 #bjc4    ,christmas tree1 the1 #bae4
    ,cockatrice1 the1 #gg4              
,commonwealth1 ideal of1 #bdg4          
,consciousness1 forms of1 #ag1 #bj4     
,confucius1 doctrine1 #abb1 sq4         
,continuity1 law of1 #aa1 #af2          
principle of1 #ie4    ,contradiction1   
law of1 #bg1 #ajb4    ,correspondences1 

doctrine of1 #bag4    ,cosmical         
relations of man1 #aab1 #bfh4           
,cotytto1 #fe4    ,cow1 as a symbol1    
#bjd4    ,craoshan1 #agf4    ,creation1 
myth of1 #aff4    ,crescent1 a phallic  
symbol1 #fb4    ,cross1 a phallic       
symbol1 #fb2     as phonetic symbol1    
#baj2     variants of1 #baj4    ,cult1  
the1 #aii sq4    ,culture1 religion of1 
#bdc1 #bdd1 #bec4    ,cybele1 #fe2      
priests of1 #ff1 #bai4     ,dactyli1    
the1 #ahd4    ,darkness1 terror of1     
#ahe4    ,day of ,judgment1 the1 #agb4  
,deity1 see ,god4    ,design1 argument  
from1 #aaj4    ,desire1 meaning of1 #ec4
    ,deus1 #ahe2 triformis1 #aia4       
,deva1 #ahe4    ,didactic rites1 #bbe4  
,divination and prayer1 #acg4           
,dramatic rites1 #bbf4    ,dual law of  
thought1 #bg1 #ajb2     division of the 
gods1 #ahb1 #ahc4     ,edda1 mythology  
of1 #age1 #bae4    ,eden1 garden of1    
#age4    ,ego1 the1 #ai4    ,egoism of  
religion1 #bgb4    ,egyptians1 doctrines
 of1 #hj1 #bbb2     prayers1 #aae2      

pyramids1 #bab2     lotus of1 #bad4     
,emotions1 origin of1 #aj2     exclude  
thought1 #ai2     in religion1 #di2     
of fear and hope1 #ej1 #ea2             
esthetic1 #ad4    ,entheasm1 #adh4      
,epochs of nature1 #afd sq4    ,epicene 
deities1 #ff4    ,epilepsy and religious
 delusions1 #ge4    ,eros1 #gb4         
,esculapius1 emblem of1 #bjj4           
,esthetic emotions1 #ad1 #bdd4          
,ethics1 grounds of1 #bff4    ,excluded 
middle1 law of1 #bg1 sqq4    ,expectant 
attention1 #gd1 #abi4    ,explanation1  
limits of1 #ch4     ,faith in religion1 
#ajg4    ,fascination1 #gd4    ,fear1 in
 religion1 #ej1 sqq4    ,female         
principle in religion1 #fb1 #ahc4       
,feridun1 garden of1 #age4    ,flood1   
myth of1 #afi1 sq4    ,fingers1 as gods1
 #ahd4    ,force1 orders of1 #acc4      
,freedom1 #aje4    ,friends1 sect of1   
see ,quakers4    ,future life1 doctrine 
of1 #bef1 sq4     ,gallican confession1 
the1 #ach4    ,generative function in   
religion1 #fb1 #gb1 #gc4    ,genius as  

inspiration1 #adi4    ,gnosis1 the      
genuine1 #gd4    ,gnostic doctrines1    
#aff4    ,god1 as father1 #gj2          
spouses of1 #fi1 #ga2     mother of1    
#fh2     sexless1 #ga2     earliest     
notions of1 #gh2     incomprehensible1  
#ih2     throne of1 #afg2     love of1  
#gc1 #bfc1 #bgf4    ,gods1     hierarchy
 of1 #aha2     quantification of the1   
#ahf2     of lightning1 #bjg4    ,good1 
final victory of1 #agi4                 
,grasshoppers1 prayers against1 #aca4   
,greeks1 art of1 #af2     doctrines of1 
#hj2     sophists1 #if4    ,gudmund1    
,king1 #age4     ,hades1 #ahf4    ,hare1
 the ,great1 #bab4    ,hell1 #ahf1 #beh1
 #bgd4    ,hercules1 #gb4               
,hermaphrodite deities1 #ff4            
,hesperides1 the1 #age4    ,hierarchy of
 the gods1 #aha4    ,high places1       
worship of1 #bae1 #baf4    ,historic    
ideas1 #bcb4    ,holy spirit1 as        
inspiring1 #ach2     brooding1 #afg4    
,hope1 in religion1 #ea sqq4    ,hor1   
the1 #afe4    ,humanity1 the religion   

of1 #aid1 #bec4     ,ignorance1 in      
relation to religion1 #hb4              
,illumination1 #adj4    ,immortality1   
doctrine of1 #bee4    ,indians1         
,american1 #abe1 #aeg4    ,insanity1    
religious1 #gf4    ,inspiration1 #acg4  
,intelligence1 one in kind1 #if2     as 
the first cause1 #ajf1 #aaa4    ,irmin1 
pillars of1 #bae4    ,ischomachus1      
prayer of1 #abf4    ,israelites1 the    
,messiah of1 #agf4     ,janus1 an       
epicene deity1 #fe4    ,jehovah1 #fe1   
#aef4    ,jemschid1 king1 #age4         
,jesus1 face of1 #fg1 #bda2             
conception of1 #ga2     wounds of1 #acj2
     wisdom of1 #add2     as second     
,noah1 #agj2     teachings1 #agh1 #bfj2 
prayer to1 #ahg2     execution of1 #bjc2
     death of1 #bbb4    ,judaism1 #ahg4 
,judgment1 day of1 #agb4     ,kalpa1 of 
,brahmans1 #afh4    ,knowledge1 forms   
of1 #ba4    ,kosmos1 the1 #gb1 #add1    
#afg4     ,lateau1 ,louise1 #acj4       
,law1 defined1 #dj2     of excluded     
middle1 #bg2     oldest1 #bdh4    ,laws1

 the1 of thought1 #bf1 sq42 #aja1 sq42  
not restrictive1 #aje2     as purposive1
 #ajh4    ,light1 as object of worship1 
#ahe4    ,lightning1 the1 in symbolic   
art1 #bjg4    ,life1 the perfect1 #eg4  
,lingam1 the1 #ff4    ,lingayets1 sect  
of1 #ff4    ,logic1 applied1 #bc2       
abstract or formal1 #bd2                
mathematical1 #bd2     laws of1 #aja1   
sq4    ,logos1 the1 #db1 #ajf4          
,lotus1 as symbol1 #bac1 sq4    ,love1  
as religious emotion1 defined1 #eh1 #fj1
 #bfb2     of sex1 #fa1 #fc2     law of1
 #gc2     of ,god1 #gc1 #bfc1 #bgf4     
,ma1 a goddess1 #ahc4    ,maitreya1     
#agf4    ,mamona1 a ,haitian deity1 #fh4
    ,mrchen1 the1 defined1 #aeg4        
,marriage condemned1 #fi4    ,maypole1  
as a symbol1 #bae4    ,melitta1 #fe4    
,memory1 physical basis of1 #aj2        
ancestral1 #ge4    ,memorial1 rites1    
#bbe4    ,messiah1 the1 #agf4           
,millennium1 the1 #agc1 #bfh4           
,michabo1 an ,algonkin deity1 #ahe4     
,mind1     growth of1 #g2     extent of1

 #h1 #bga2     as seat of law1 #afc4    
,miracles1 #aaj1 #acj4    ,mithras1 #fe4
    ,mohammed1     notion of god1 #ga2  
inspired1 #adf4    ,mohammedanism1 #ahg1
 #bbd4    ,monotheism1 origin of1 #hj1  
#ha2 #ahf1 sq4    ,moral government of  
the world1 #aab4    ,morality1          
independent of religion1 dualism of     
deities1 #ahb1 #bdi1 #bff1 #bfg4        
,mormonism1 #fa4    ,motion1 first law  
of1 #aa2     relation to time and space1
 #ce2     manifestations of1 #gg4       
,myth1 the1 defined1 #aef4     ,names1  
sacred1 #aef4    ,natural selection1 in 
sensation1 #aj2     in logic1 #aja4     
,nature1     meaning of1 #d1 #ci1 #aje2 
epochs of1 #afd4    ,nemqueteba1 #bdj4  
,neo-,hegelian doctrine1 #aid4          
,nirvana1 the1 #ac1 #eg1 #beg4    ,noah1
 #agj4    ,nous1 the1 #ajf4     ,oannes1
 #agj4    ,obelisk as symbol1 #bae4     
,odainsakr1 #age4    ,odin1 #ec1 #bei4  
,optimism1 #aab1 #bfi4    ,order1 in    
things1 #ij1 sq4    ,osiris1 #afe4      
,pain1 defined1 #ag4    ,parsees1       

doctrine of1 #hj1 #aff1 #ahd4           
,pantheism1 #ahh1 #aid1 #bdg4    ,papas1
 a ,phrygian god1 #ahc4    ,paradise1   
lost and regained1 myths of1 #agc1 sq2  
future1 #beg4    ,pentalpha1 the1 #bab4 
,perfected commonwealth1 idea of1 #bdg4 
,perfected individual1 idea of1 #bci4   
,personal survival1 idea of1 #bee4      
,pessimism1 #aa1 #aab1 #bfi4            
,persians1 ancient1 #agf4               
,personality1 the1 #ai1 #bgj4           
,phallus1 worship of1 #fb1 #ff1 #bad1   
#baf4    ,phanes1 the orphic principle1 
#aij4    ,philosophy of religion1       
defined1 #c2     of mythology1 #aei2    
of history1 #bcb4    ,phrygian          
divinities1 #ahc4    ,pillar worship1   
#bae4    ,pleasure1 defined1 #ad4       
,polarization1 as a principle of        
thought1 #ahc4    ,porte ,royale1       
miracles of1 #aca4    ,postulates of    
religion1 #hi4    ,prayer1 #aag1 sq4    
,progression of development1 #aji4      
,protestantism1 #abh1 #aci1 #bej4       
,protogonus1 #afg4    ,psyche1 and love1

 #gb4    ,pythagoras1 his thoughts on   
number1 #ahi4     ,quakers1 sect of1    
#gf1 #aae1 #ach1 #adg4                  
,quantification of the predicate1 #bb2  
of the gods1 #ahf4    ,quetzalcoatl1    
#bab4     ,reason in religion1 #ajf1    
#ajg2     drawn from sight1 #ahf4       
,rebus in symbolism1 #bab4    ,regin1 as
 name of gods1 #ij4    ,relative1 the1  
#ajf4    ,religion1 science of1 #c2     
philosophy of1 #c2     personal factor  
of1 #ha2     not concerned with         
phenomena1 #aaj4    ,reproductive       
function in religion1 #fb4    ,res per  
accidens1 #ahb4    ,resignation1        
doctrine of1 #abh1 #ace4    ,revelation1
 marks of1 #adi4    ,rig ,veda1 the1    
#abe4    ,rite1 the1 #bag1 seq4         
,roland1 pillars of1 #bae4    ,roman    
,catholics1 #gf1 #ach1 #ada1 #ahg1 #bej4
     ,sabians1 myths of1 #agj4          
,sacraments1 #bbg4    ,sacrifice1 idea  
in1 #bah2     vicarious1 #bbb4    ,saga1
 the1 defined1 #aeg4    ,saint ,brigida1
 #adf4    ,saint ,gertrude of ,nivelles1

 #adf4    ,sakyamuni1 see ,buddha4      
,saturnian ,era1 the1 #age4    ,science 
of ,religion1 #c2     as knowledge of   
system1 #ib2     of mythology1 #aeh4    
,secularization of symbols1 #bjd4       
,sensation1 defined1 #i2     excludes   
thought1 #ai2     of pain and pleasure1 
#aj4    ,sentiment1 the religious1 #c2  
emotional elements of1 #gi2     rational
 postulates of1 #hg2     religion of1   
#bej4    ,serpent1 as emblem and symbol1
 #bjj1 #bjf1 #bjg4    ,sev1 an ,egyptian
 deity1 #afe4    ,sex1 love of1 #fa1    
#fc2     in nature1 #ga1 #gb1 #baf4     
,shekinah1 the1 #ff4    ,siddartha1 a   
name of ,buddha1 #aba4    ,similars1 law
 of1 #bjd4    ,sin1 sense of1 #bbe4     
,sight1 as the light-sense1 #ahf4       
,siva1 worship of1 #ff1 #bad4    ,soul1 
the1 #ai1 #bga4    ,specific performance
 in rites1 #bah1 sq4    ,stigmata1 the1 
#acj4    ,sufficient reason1 principle  
of1 #ia4    ,sukhavati1 #age4           
,supernatural1 defined1 #d2     its     
relation to symbols1 #bje4              

,swedenborg1 #ge1 #bag4    ,symbol1 the 
phonetic1 #bjj2     origin of1 #bjb2    
related and coincident1 #bjc4           
,symbolism1 defined1 #bjj4    ,synthesis
 of contraries1 #cg4    ,synthetic      
propositions1 #cb4     ,tathagata1 a    
name of ,buddha1 #aba4    ,tau1 the     
,egyptian1 #baj4    ,theology1 #d4      
,thor1 hammer of1 #baj1 #bci4           
,thought1 as a function1 #ag2     laws  
of1 #bf1 #aja1 sq42     as purposive1   
#ajh4    ,tien1 ,mongolian deity1 #ahe1 
#baf4    ,time1 not a force1 #aa2       
but believed to be one1 #afe4           
,tlapallan1 #age4    ,tree worship1     
#bae4    ,triads1 the ,celtic1 #aij2    
,platonic1 #aia4    ,triangle1 the      
equilateral1 #bab4    ,trinity1 the     
doctrine of1 #aia2     symbol of1 #bab4 
,triplicate relation of numbers1 #aij4  
,tritheism1 of ,christianity1 #aij4     
,truth1 what is1 #ba2     eternal1 #da2 
as answer to prayer1 #acg4    ,tulan1   
#age4     ,unconditioned1 the1 #bi1 #cd1
 #cg1 #ih1 #ajj4    ,uniformity of      

sequence1 as cause1 #ia1 #ib4           
,unknowable1 the1 #bi1 #cd1 #ii1 #ajj4  
,valkyria1 the1 #ec4    ,valhalla1 #bei4
    ,varuna1 an ,aryan god1 #abe4       
,vendidad1 the1 #age4    ,venereal      
sense1 the1 #fd4    ,vicarious          
sacrifice1 theory of1 #bbb4             
,virginity1 sacredness of1 #fi4         
,virgin ,mother1 the1 #fh4    ,volition1
 see ,will4    ,voluspa1 the1 #aga4     
,wabose1 ,catherine1 #adf4    ,water1 as
 the primitive substance1 #afg4         
,will1 the1 #af2     of ,god1 #ch1 #db2 
as a cause1 #ij4    ,wish1 the          
religious1 #eb2     definition of1 #gi4 
,world1 moral government of1 #aab2      
creation and changes1 #afd2     light of
 the1 #ahe4     ,xisuthrus1 #agj4       
,year1 the ,great1 #afi4    ,yima1 reign
 of1 #age4    ,ynglyngasaga1 the1 #bah4 
,yocauna1 a ,haitian deity1 #fh4        
,zarathustra1 #hj1 #aad4    ,zeruana    
akerana1 #aff4    ,zweckgesetze1 #ajh4  
,,published ,,by ,,henry ,,holt  ,,co4  
,,brinton',s 7,d4 ,g47 ,,works4 ,the    

,myths of the ,new ,world4 ,a ,treatise 
on the ,symbolism and ,mythology of the 
,red ,race of ,america4 ,second edition1
 large #abmo1 #b4ej4 ,large-paper       
7first7 edition4 #f4jj4  8,the          
philosophical spirit in which it is     
written is deserving of unstinted       
praise1 and justifies the belief that in
 whatever ,dr4 ,brinton may in future   
contribute to the literature of         
,comparative ,mythology1 he will        
continue to reflect credit upon himself 
and his country40--,n4 ,a4 ,review4     
,the ,religious ,sentiment1 its ,source 
and ,aim4 ,a contribution to the science
 and philosophy of religion4 ,large     
#abmo4 #b4ej4 7,just ready47            
,,conway',s 7,m4 ,d47 ,sacred           
,anthology4 #hvo4 #d4jj4  8,he deserves 
our hearty thanks for the trouble he has
 taken in collecting these gems1 and    
stringing them together for the use of  
those who have no access to the         
originals1 and we trust that his book   
will arouse a more general interest in a

 long-neglected and even despised branch
 of literature1 the ,sacred ,books of   
the ,east40--,prof4 ,,max ,,muller4     
,,deutsch',s 7,e47 ,,literary ,,remains4
 ,with a ,brief ,memoir4 #hvo4 #d4jj4   
,,contents3--,the                       
,talmud--,islam--,egypt4 ,ancient and   
,modern--,hermes                        
,trismegistus--,judeo-,arabic           
,metaphysics--,semitic                  
,palography--,renan's 8,les             
,aptres0--,worship of ,baalim in        
,israel--,the cumenical                 
,council--,apostolic ,sedes8--,roman    
,passion      ,drama--,semitic          
,languages--,samaritan ,pentateuch--,the
 ,targums--,book      of                
,jashar--,arabic ,poetry4  8,a noble    
monument of study and erudition40--,n4  
,y4 ,tribune4  ,,gould',s 7,,rev4 ,s4   
,b47 ,,legends of the ,,patriarchs ,,and
 ,,prophets4 ,crown #hvo4 #b4jj4        
8,there are few ,bible readers who have 
not at some time wished for just such a 
volume40--,congregationalist4  ,,haweis'

 7,,rev4 ,h4 ,r47 ,,thoughts ,,for ,,the
 ,,times4 ,sermons by the author of     
8,music and ,morals40 #abmo4 #a4ej4     
8,they have a special interest as       
exhibiting the treatment which          
old-fashioned orthodoxy is just now     
undergoing at the hands of the liberal  
clergy4,,tn-#ad--,pall ,mall ,gazette4  
,,martineau',s 7,,james7 ,,works4       
,essays1 ,theological and               
,philosophical4 #b vols4 #hvo4 #e4jj4   
,mr4 ,martineau's contributions to the  
,prospective1 ,westminster1 ,national1  
and other ,reviews attracted the        
attention of the best minds in both     
,england and ,america1 and produced a   
marked and favorable impression upon men
 of all denominations4  ,the ,new       
,affinities of ,faith4 #abmo1 paper4 #be
 cents4  ,,strauss' 7,d4 ,f47 ,,the     
,,old ,,faith ,,and ,,the ,,new4 #abmo4 
#b4jj4  8,will make its mark upon the   
time1 not so much as an attack upon what
 we venerate as an apology for those who
 honestly differ from the majority of   

their brothers40--,atlantic ,monthly4   
,,tylor',s 7,e4 ,b47 ,,primitive        
,,culture3 ,researches into the         
,development of ,mythology1 ,philosophy1
 ,religion1 ,art1 and ,custom4 #b vols41
 #hvo4 #e4jj4  8,one of the most        
remarkable and interesting books of the 
present day4444 ,it takes up man 444 at 
the remotest periods of which we have   
any knowledge1 and traces his           
intellectual growth 444 from that time  
forth 444 ,admirably written1 often with
 great humor1 and at times with         
eloquence1 and never with a dull        
line4444 ,the many students of ,darwin  
and ,spencer in this country cannot do  
better than to supplement the books of  
those writers by 444 these really       
delightful volumes40-- ,atlantic        
,monthly4  8,one of the few erudite     
treatises which are at once truly great 
and thoroughly entertaining40--,north   
,american ,review4  ,,austin',s 7,,john7
 ,,jurisprudence4 ,lectures on          
,jurisprudence1 the ,philosophy of      

,positive ,law4 ,by the late ,john      
,austin1 of the ,inner ,temple1         
,barrister-at-,law4 ,abridged from the  
larger work for the use of students4 ,by
 ,,robert ,,campbell1 #a vol4 #hvo4     
#c4jj4  ,,maine',s 7,,sir ,,henry       
,,sumner7 ,,works4 ,ancient ,law3 ,its  
,connection with the ,early ,history of 
,society1 and its ,relation to ,modern  
,ideas4 ,by ,,henry ,,sumner ,,maine4   
#hvo4 #c4ej4  8,history read from the   
point of ,law1 and ,law studied by the  
light of ,history4 ,it is consequently a
 book that addresses itself as much to  
the general student as to the           
lawyer40--,westminster ,review4  8,mr4  
,maine's profound work on ,ancient ,law 
in its relation to modern ideas40--,john
 ,stuart ,mill4  8,sir ,henry ,maine's  
great work on ,ancient ,law40--,nation4 
8,a text-book for all ,english students 
of jurisprudence40--,saturday ,review4  
,lectures on the ,early ,history of     
,institutions4 #hvo4 #c4ej4  8,in the   
power of tracing analogies between      

different institutions1 in the capacity 
for seeing the bearing of obscure and   
neglected facts1 he surpasses any living
 writer40--,nation4  ,village           
,communities and ,miscellanies4 7,in    
preparation47  ,,mill',s 7,,john        
,,stuart7 ,,miscellaneous ,,works4      
,uniform ,library edition4 #hvo4 ,tinted
 and laid paper1 #b4ej per volume       
7except volume on ,comte74 ,the #ab     
volumes in a box1 #bi4jj2 half calf or  
half morocco1 #ei4jj4    ,three ,essays 
on ,religion4 #a vol4   ,the            
,autobiography4 #a vol4   ,dissertations
 and ,discussions4 #e vols4             
,considerations on ,representative      
,government4 #a vol4   ,examination of  
,sir ,william ,hamilton's ,philosophy4  
#b vols4   ,on ,liberty3 ,the           
,subjection of ,women4 ,both in #a vol4 
,comte's ,positive ,philosophy4 #a vol4 
#a4ej4  ,,cheap ,,editions4  ,the       
,subjection of ,women4 #abmo4 #a4be4    
,principles of ,political ,economy4     
#abmo4 #b4ej4  ,memorial ,volume4 ,john 

,stuart ,mill3 ,his ,life and ,works4   
,twelve ,sketches1 as follows3          
7,his,,tn-#ae ,life1 by ,j4 ,r4 ,fox    
,bourne2 ,his ,career in the ,india     
,house1 by ,w4 ,t4 ,thornton2 ,his      
,moral ,character1 by ,herbert ,spencer2
 ,his ,botanical ,studies1 by ,henry    
,turner2 ,his ,place as a ,critic1 by   
,w4 ,minto2 ,his ,work in ,philosophy1  
by ,j4 ,h4 ,levy2 ,his ,studies in      
,morals and ,jurisprudence1 by ,w4 ,a4  
,hunter2 ,his ,work in ,political       
,economy1 by ,j4 ,e4 ,cairnes2 ,his     
,influence at the ,universities1 by     
,henry ,fawcett2 ,his ,influence as a   
,practical ,politician1 by ,mrs4        
,fawcett2 ,his ,relation to ,positivism1
 by ,frederick ,harrison2 ,his ,position
 as a ,philosopher1 by ,w4 ,a4 ,hunter4 
#afmo4 #a4jj4  ,,stephen',s 7,j4 ,f47   
,,liberty1 ,,equality1 ,,fraternity4    
,large #abmo4 #b4jj4  ,a criticism of   
8,mill on ,liberty40  8,one of the most 
thorough overhaulings of the moral1     
religious1 and political bases of       

society which they have recently        
received4444 ,everybody who wants to see
 all the recent attempts to set things  
right analyzed by a master-hand1 and in 
,english which stirs the blood1 will    
have a great treat in reading           
him40--,nation4  8,one of the most      
valuable contributions to political     
philosophy which have been published in 
recent times40--,london ,saturday       
,review4  ,,adams' 7,,prof4 ,c4 ,k47    
,,democracy ,,and ,,monarchy ,,in       
,,france1 from the ,inception of the    
,great ,revolution to the ,overthrow of 
the ,second ,empire4 ,by ,prof4 ,c4 ,k4 
,adams1 of the ,university of ,michigan4
 ,large #abmo4 ,cloth4 #b4ej4  8,a      
valuable example of the scientific mode 
of dealing with political               
problems40--,nation4  8,full of shrewd  
and suggestive criticism1 and few       
readers will peruse it without gaining  
new ideas on the subject40--,london     
,saturday ,review4  8,remarkably lucid  
writing40--,london ,academy4            

,,chesney',s 7,c4 ,c47 ,,military       
,,biography4 ,essays in ,military       
,biography4 ,by ,,charles ,,cornwallis  
,,chesney1 ,colonel in the ,british     
,army1 ,lieutenant-,colonel in the      
,royal ,engineers4 ,large #abmo4 #b4ej4 
8,very able40--,nation4  8,uncommonly   
entertaining and instructive40--,n4 ,y4 
,evening ,post4  8,full of interest1 not
 only to the professional soldier1 but  
to the general reader40--,boston ,globe4
  ,,family ,,record ,,album4 ,in ,blanks
 classified on a ,new ,system4 ,large   
quarto1 gilt edges1 #cbh pages4 ,cloth1 
#e4 ,half ,morocco1 #h4 ,full ,morocco1 
#ae4 ,levant or ,russia1 #be4  ,,this   
,,book for keeping family records has   
been made because the editor felt the   
need of it and supposed that many others
 felt the same need4  ,the pages are of 
eight kinds1 called respectively        
,family1 ,genealogical1 ,tabular1       
,biographical ,heirloom1 ,domestic      
,economy1 ,travel1 and ,miscellaneous4  
,,freeman',s 7,,edward ,a47 ,,historical

 ,,course4  ,a series of historical     
works on a plan entirely different from 
that of any before published for the    
general reader or educational purposes4 
,it embodies the results of the latest  
scholarship in comparative philology1   
mythology1 and the philosophy of        
history4 ,uniform volumes4 #afmo4  #a4  
,general ,sketch of ,history4 ,by       
,,edward ,a4 ,,freeman1 ,d4,c4,l4 #afmo4
 #a4be4  #b4 ,history of ,england4 ,by  
,,miss ,,edith ,,thompson4 #a4jj4  #c4  
,history of ,scotland4 ,by ,,margaret   
,,macarthur4 #a4jj4  #d4 ,history of    
,italy4 ,by ,rev4 ,w4 ,,hunt1 ,m4,a4    
#a4jj4  #e4 ,history of ,germany4 ,by   
,,james ,,sime4 #a4jj4  #f4 ,history of 
the ,united ,states4 ,by ,j4 ,a4        
,,doyle4 ,with ,maps by ,francis ,a4    
,walker1 ,prof4 in ,yale ,college4      
#a4dj4  #g4 ,history of ,france4 ,by    
,rev4 ,j4 ,r4 ,,green4 7,in             
preparation47  #h4 ,history of ,greece4 
,by ,j4 ,,annan ,,bryce4 7,in           
preparation47  8,useful not only for    

school study1 but for the               
library40--,boston ,advertiser4         
,,sumner',s 7,,prof4 ,w4 ,g47 ,,history 
,,of ,,american ,,currency4 ,with       
,chapters on the ,english ,bank         
,restriction and ,austrian ,paper       
,money4 ,to which is appended 8,the     
,bullion ,report40 ,large #abmo4 ,with  
diagrams4 #c4jj4  8,the historical      
information which it contains has never 
been brought together before within the 
compass of a single work40--,n4 ,y4     
,tribune4  8,a most valuable collection 
of facts1 thoroughly digested and       
properly arranged4444 ,has a freshness  
and vivacity rarely found in works of   
the kind40--,atlantic ,monthly4         
,transcriber's ,note   ,the following   
misspellings and typographical errors   
were maintained4         ,page          
,error ,,tn-#a     #b   expres ion      
should read expression ,,tn-#b    #ae   
mind1whose should read mind1 whose      
,,tn-#c    #cd   positive1and should    
read positive1 and ,,tn-#d   fn4 #ci-a  

,systmede should read ,systme de ,,tn-#e
   fn4 #ga-a   ,suras1 should read      
,suras ,,tn-#f    #ia   reason' should  
read reason0 ,,tn-#g   #ajh   #ajh-a    
should read #ajh-b ,,tn-#h   #adf       
devil1before should read devil1 before  
,,tn-#i   #aic   plantasm should read   
phantasm ,,tn-#aj  #aic                 
anthropomorphism1which should read      
anthropomorphism1 which ,,tn-#aa  #bje  
supernatual should read supernatural    
,,tn-#ab  #bba   corrollary should read 
corollary ,,tn-#ac  fn4 #bad-c   and    
should read und ,,tn-#ad  ,ads4 p4 #a   
clergy4 should read clergy40 ,,tn-#ae   
,ads4 p4 #b   7,his should read ,his    
,accents in foreign words are           
inconsistent and have been left as      
originally printed4  ,the following     
words were inconsistenly spelled or     
hyphenated3    develop _/ develope      
key-stone _/ keystone   ,may-pole _/    
,maypole   re-gained _/ regained        
thunder-storm _/ thunderstorm   u4 s4 _/
 u4 s4   ,voelker _/ ,vlker