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varying proportions. Religion we have seen was in the last century regarded mainly in its theoretical aspect as a doctrine. Greek religion for example meant to most educated persons Greek mythology. Yet even a cursory examination shows that neither Greek nor Roman had any creed or dogma, any hard and fast formulation of belief. In the Greek Mysteries (See my "Prolegomena to the Study of Greek Religion", page 155, Cambridge, 1903.) only we find what we should call a Confiteor; and this is not a confession of faith, but an avowal of rites performed. When the religion of primitive peoples came to be examined it was speedily seen that though vague beliefs necessarily abound, definite creeds are practically non-existent. Ritual is dominant and imperative. This predominance and priority of ritual over definite creed was first forced upon our notice by the study of savages, but it promptly and happily joined hands with modern psychology. Popular belief says, I think, therefore I act; modern scientific psychology says, I act (or rather, REact to outside stimulus), and so I come to think. Thus there is set going a recurrent series: act and thought become in their turn stimuli to fresh acts and thoughts. In examining religion as envisaged to-day it would therefore be more correct to begin with the practice of religion, i.e. ritual, and then pass to its theory, theology or mythology. But it will be more convenient to adopt the reverse method. The theoretical content of religion is to those of us who are Protestants far more familiar and we shall thus proceed from the known to the comparatively unknown. I shall avoid all attempt at rigid definition. The problem before the modern investigator is, not to determine the essence and definition of religion but to inquire how religious phenomena, religious ideas and practices arose. Now the theoretical content of religion, the domain of theology or mythology, is broadly familiar to all. It is the world of the unseen, the supersensuous; it is the world of what we call the soul and the supposed objects of the soul's perception, sprites, demons, ghosts and gods. How did this world grow up? We turn to our savages. Intelligent missionaries of bygone days used to ply savages with questions such as these: Had they any belief in God? Did they believe in the immortality of the soul? Taking their own clear-cut conceptions, discriminated by a developed terminology, these missionaries tried to
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