ion, 1160.

THE ETHICAL ELEMENT. Religion adopts current ethical customs
and codes, 1161; Both good, 1162; and bad, 1163; Mutual
influence of religion and ethics, 1164, 1165; Religion
infuses nobility and tenderness into ethics, 1166; Religious
personalities; martyr, saint, 1167, 1168; Evil influence of
religion on ethics, 1169; Contribution of religion to the
sense of obligation to do right, 1170; Answers of religion
to questions concerning the existence of moral evil, 1171;
concerning man's moral capacity, 1172; concerning the
essential goodness or badness of the world, 1173.

BIBLIOGRAPHY 585

INDEX 625

INTRODUCTION TO THE HISTORY OF RELIGIONS

CHAPTER I

NATURE OF RELIGION

+1+. It appears probable that primitive men endowed with their own
qualities every seemingly active object in the world. Experience forced
them to take note of the relations of all objects to themselves and to
one another. The knowledge of the sequences of phenomena, so far as the
latter are not regarded as acting intentionally on him, constitutes
man's science and philosophy; so far as they are held to act on him
intentionally, the knowledge of them constitutes his theory of religion,
and his sense of relation with them is his religious sentiment. Science
and religion are coeval in man's history, and both are independently
continuous and progressive. At first science is in the background
because most objects, since they are believed to be alive and active,
are naturally supposed by man to affect him purposely; it grows slowly,
keeping pace with observation, and constantly abstracting phenomena from
the domain of religion.[1] Religion is man's attitude toward the
universe regarded as a social and ethical force; it is the sense of
social solidarity with objects regarded as Powers, and the institution
of social relations with them.

+2+. These Powers are thought of in general as mysterious, and as
mightier than ordinary living men.[2] Ordinarily the feeling toward them
on man's part is one of dependence--he is conscious of his inferiority.
In some forms of philosophic thought the man regards himself as part of
the one universal personal Power, or as part of the impersonal Whole,
and his attitude toward the Power or the Whole is like that of a member
of a composite political body toward the who