arliest notion of Deity. It is hardly
associated with personality, yet it is broadly separated from the human
and the known. In the languages of savage tribes, as I have elsewhere
remarked, "a word is usually found comprehending all manifestations of
the unseen world, yet conveying no sense of personal unity."[78-1]

By some means to guard against this undefined marplot to the
accomplishment of his wishes, is the object of his religion. Its
primitive forms are therefore defensive and conciliatory. The hopes of
the savage extend little beyond the reach of his own arm, and the tenor
of his prayers is that the gods be neuter. If they do not interfere he
can take care of himself. His religion is a sort of assurance of life.

Not only the religion of the savage, but every religion is this and not
much but this. With nobler associations and purer conceptions of life,
the religious sentiment ever contains these same elements and depends
upon them for its vigor and growth. It everywhere springs from _a desire
whose fruition depends upon unknown power_. To give the religious wish a
definition in the technic of psychology, I define it as: _Expectant
Attention, directed toward an event not under known control, with a
concomitant idea of Cause or Power_.

Three elements are embraced in this definition, a wish, an idea of
power, ignorance of the nature of that power. The first term prompts the
hope, the third suggests the fear, and the second creates the
personality, which we see set forth in every religious system. Without
these three, religion as dogma becomes impossible.

If a man wishes for nothing, neither the continuance of present comforts
nor future blessings, why need he care for the gods? Who can hurt him,
so long as he stays in his frame of mind? He may well shake off all
religions and every fear, for he is stronger than God, and the universe
holds nothing worth his effort to get. This was the doctrine taught by
Buddha Sakyanuni, a philosopher opposed to every form of religion, but
who is the reputed founder of the most numerous sect now on the globe.
He sought to free the minds of his day from the burden of the Brahmanic
ritual, by cultivating a frame of mind beyond desire or admiration, and
hence beyond the need of a creed.

The second element, the idea of power, is an intellectual abstraction.
Its character is fluctuating. At first it is most vague, corresponding
to what in its most general sense we term "the super