on shown by my quotations, your critical arguments, be they never
so superior, will vainly set themselves to change his faith.

Please observe, however, that I do not yet say that it is BETTER that
the subconscious and non-rational should thus hold primacy in the
religious realm. I confine myself to simply pointing out that they do
so hold it as a matter of fact.

So much for our sense of the reality of the religious objects. Let me
now say a brief word more about the attitudes they characteristically
awaken.

We have already agreed that they are SOLEMN; and we have seen reason to
think that the most distinctive of them is the sort of joy which may
result in extreme cases from absolute self-surrender. The sense of the
kind of object to which the surrender is made has much to do with
determining the precise complexion of the joy; and the whole phenomenon
is more complex than any simple formula allows. In the literature of
the subject, sadness and gladness have each been emphasized in turn.
The ancient saying that the first maker of the Gods was fear receives
voluminous corroboration from every age of religious history; but none
the less does religious history show the part which joy has evermore
tended to play. Sometimes the joy has been primary; sometimes
secondary, being the gladness of deliverance from the fear. This latter
state of things, being the more complex, is also the more complete; and
as we proceed, I think we shall have abundant reason for refusing to
leave out either the sadness or the gladness, if we look at religion
with the breadth of view which it demands. Stated in the completest
possible terms, a man's religion involves both moods of contraction and
moods of expansion of his being. But the quantitative mixture and
order of these moods vary so much from one age of the world, from one
system of thought, and from one individual to another, that you may
insist either on the dread and the submission, or on the peace and the
freedom as the essence of the matter, and still remain materially
within the limits of the truth. The constitutionally sombre and the
constitutionally sanguine onlooker are bound to emphasize opposite
aspects of what lies before their eyes.

The constitutionally sombre religious person makes even of his
religious peace a very sober thing. Danger still hovers in the air
about it. Flexion and contraction are not wholly checked. It were
sparrowlike and childish after our de