l as the crude statements of the
author of _Kraft und Stoff_, and such like compilations. Gustav Roskoff,
_Das Religionswesen der Rohesten Naturvoelker_, Leipzig, 1880.]

The attempt has often been made to classify these various faiths under
some few general headings. The scheme of Auguste Comte still has
supporters. He taught that man begins with fetichism, advances to
polytheism, and at last rises to monotheism. More in vogue at present is
the theory that the simplest and lowest form of religion is individual;
above it are the national religions; and at the summit the universal or
world religions.

Comte's scheme has not borne examination. It is artificial and sterile.
Look at Christianity. It is the highest of all religions, but it is not
monotheism. Look at Buddhism. In its pure form it is not even theism. The
second classification is more fruitful for historical purposes.

The psychologist, however, inquires as to the essence, the real purpose of
religions. This has been differently defined by the two great schools of
thought.

All religions, says the idealist, are the efforts, poor or noble,
conscious or blind, to develop the Idea of God in the soul of man.

No, replies the rationalist, it is simply the effort of the human mind to
frame a Theory of Things; at first, religion is an early system of natural
philosophy; later it becomes moral philosophy. Explain the Universe by
physical laws, point out that the origin and aim of ethics are the
relations of men, and we shall have no more religions, nor need any.

The first answer is too intangible, the second too narrow. The rude savage
does not philosophize on phenomena; the enlightened student sees in them
but interacting forces: yet both may be profoundly religious. Nor can
morality be accepted as a criterion of religions. The bloody scenes in the
Mexican teocalli were merciful compared with those in the torture rooms of
the Inquisition. Yet the religion of Jesus was far above that of
Huitzilopochtli.

What I think is the essence, the principle of vitality, in religion, and
in all religions, is _their supposed control over the destiny of the
individual_, his weal or woe, his good or bad hap, here or hereafter, as
it may be. Rooted infinitely deep in the sense of personality, religion
was recognized at the beginning, it will be recognized at the end, as the
one indestructible ally in the struggle for individual existence. At
heart, all prayers are for preserva