, for there is plenty of less heterodox authority. The worthy Bishop Hall says, Seldom doth God seize upon the heart without a vehement concussion going before. There must be some blustering and flashes of the law. We cannot be too awful in our fear.23 Bunyan, in his beautiful allegory of the religious life, lets Christian exclaim: Had even Obstinate himself felt what I have felt of the terrors of the yet unseen, he would not thus lightly have given us the back. The very word for God in the Semitic tongues means fear;24 Jacob swore to Laban, by Him whom Isaac feared; and Moses warned his people that God is come, that his fear may be before your faces. To venerate is from a Sanscrit root (sêv), to be afraid of.
But it is needless to amass more evidence on this point. Few will question that fear is the most prominent emotion at the awakening of the religious sentiments. Let us rather proceed to inquire more minutely what fear is.
I remarked in the previous chapter that the emotions fall naturally into a dual classification, in which the one involves pleasurable or elevating, the other painful or depressing conditions. Fear comes of course under the latter category, as it is essentially a painful and depressing state of mind. But it corresponds with and implies the presence of Hope, for he who has nothing to hope has nothing to fear.25 There is no hope without fear, as there is no fear without hope, says Spinoza. For he who is in fear has some doubt whether what he fears will take place, and consequently hopes that it will not.
We can go a step further, and say that in the mental process the hope must necessarily precede the fear. In the immediate moment of losing a pleasurable sensation we hope and seek for its repetition. The mind, untutored by experience, confidently looks for its return. The hope only becomes dashed by fear when experience has been associated with disappointment. Hence we must first look to enjoy a good before we can be troubled by a fear that we shall not enjoy it; we must first lay a plan before we can fear its failure. In modern Christianity hope, hope of immortal happiness, is more conspicuous than fear; but that hope is also based on the picture of a pleasant life made up from experience.
Both hope and fear, therefore, have been correctly called secondary or derived emotions, as they presuppose experience and belief, experience of a pleasure akin to that which we hope, belief that we can attain such a pleasure. We do not hope first and enjoy afterwards, but we enjoy first and hope afterwards.26 Having enjoyed, we seek to do so again. A desire, in other words, must precede either Hope or Fear. They are twin sisters, born of a Wish.
Thus my analysis traces the real source of the religious sentiment, so far as the emotions are concerned, to a Wish; and having arrived there, I find myself anticipated by the words of one of the most reflective minds of this century: All religion rests on a mental want; we hope, we fear, because we wish.27 And long before this conclusion was reached by philosophers, it had been expressed in unconscious religious thought in myths, in the Valkyria, the Wish-maidens, for instance, who carried the decrees of Odin to earth.
This is no mean origin, for a wish, a desire, conscious or unconscious, in sensation only or in emotion as well, is the fundamental postulate of every sort of development, of improvement, of any possible future, of life of any kind, mental or physical. In its broadest meaning, science and history endorse the exclamation of the unhappy Obermann: La perte vraiment irréparable est celle des désirs.28
The sense of unrest, the ceaseless longing for something else, which is the general source of all desires and wishes, is also the source of all endeavor and of all progress. Physiologically, it is the effort of our organization to adapt itself to the ever varying conditions which surround it; intellectually, it is the struggle to arrive at truth; in both, it is the effort to attain a fuller life.
As stimuli to action, therefore, the commonest and strongest of all emotions are Fear and Hope. They are the emotional correlates of pleasure and pain, which rule the life of sensation. Their closer consideration may well detain us awhile.
In the early stages of religious life, whether in an individual or a nation, the latter is half concealed. Fear is more demonstrative, and as it is essentially destructive, its effects are more sudden and visible. In its acuter forms, as Fright and Terror, it may blanch the hair in a night, blight the mind and destroy the life of the individual. As Panic, it is eminently epidemic, carrying crowds and armies before it; while in the aggravated form of Despair it swallows up all other emotions and prompts to self destruction. Its physiological effect is a direct impairment of vitality.
Hope is less intense and more lasting than fear. It stimulates the system, elates with the confidence of control, strengthens with the courage derived from a conviction of success, and bestows in advance the imagined joy of possession. As Feuchtersleben happily expresses it: Hope preserves the principle of duration when other parts are threatened with destruction, and is a manifestation of the innermost psychical energy of Life.29
Both emotions powerfully prompt to action, and to that extent are opposed to thought. Based on belief, they banish uncertainty, and antagonize doubt and with it investigation. The religion in which they enter as the principal factors will be one intolerant of opposition, energetic in deed, and generally hostile to an unbiased pursuit of the truth.
Naturally those temperaments and those physical conditions which chiefly foster these emotions will tend to religious systems in which they are prominent. Let us see what some of these conditions are.
It has always been noticed that impaired vitality predisposes to fear. The sick and feeble are more timorous than the strong and well. Further predisposing causes of the same nature are insufficient nourishment, cold, gloom, malaria, advancing age and mental worry. For this reason nearly invariably after a general financial collapse we witness a religious revival. Age, full of care and fear, is thus prompted to piety, willing, as La Rochefoucauld remarks, to do good by precept when it can no longer do evil by example. The inhabitants of swampy, fever-ridden districts are usually devout. The female sex, always the weaker and often the worsted one in the struggle for existence, is when free more religious than the male; but with them hope is more commonly the incentive than fear.
Although thus prominent and powerful, desire, so far as its fruition is pleasure, has expressed but the lowest emotions of the religious sentiment. Something more than this has always been asked by sensitively religious minds. Success fails to bring the gratification it promises. The wish granted, the mind turns from it in satiety. Not this, after all, was what we sought.
The acutest thinkers have felt this. Pascal in his Pensées has such expressions as these: The present is never our aim. The future alone is our object. Forever getting ready to be happy, it is certain we never can be. Tis the combat pleases us and not the victory. As soon as that is achieved, we have had enough of the spectacle. So it is in play, so it is in the search for truth. We never pursue objects, but we pursue the pursuit of objects. But no one has stated it more boldly than Lessing when he wrote: If God held in his right hand all truth, and in his left the one unceasingly active desire for truth, although bound up with the law that I should forever err, I should choose with humility the left and say: Give me this, Father. The pure truth is for thee alone.30 The pleasure seems to lie not in the booty but in the battle, not in gaining the stakes but in playing the game, not in the winning but in the wooing, not in the discovery of truth but in the search for it.
What is left for the wise, but to turn, as does the preacher, from this delusion of living, where laughter is mad and pleasure is vain, and praise the dead which are dead more than the living which are yet alive, or to esteem as better than both he that hath never been?
Such is the conclusion of many faiths. Wasted with combat, the mortal longs for the rest prepared for the weary. Buddha taught the extinguishment in Nirvana; the Brahman portrays the highest bliss as shanti, complete and eternal repose; and that the same longing was familiar to ancient Judaism, and has always been common to Christianity, numerous evidences testify.31 Few epitaphs are more common than those which speak of the mortal resting in pace, in quiete.
The supposition at the root of these longings is that action must bring fatigue and pain, and though it bring pleasure too, it is bought too dearly. True in fact, I have shown that this conflicts with the theory of perfect life, even organic life. The highest form of life is the most unceasing living; its functions ask for their completest well being constant action, not satisfaction. That general feeling of health and strength, that sens de bien être, which goes with the most perfect physical life, is experienced only when all the organs are in complete working order and doing full duty. They impart to the whole frame a desire of motion. Hence the activity of the young and healthy as contrasted with the inertness of the exhausted and aged.
How is it possible to reconcile this ideal of life, still more the hope of everlasting life, with the acknowledged vanity of desire? It is accomplished through the medium of an emotion which more than any I have touched upon reveals the character of the religious sentiment Love. This mighty but protean feeling I shall attempt to define on broader principles than has hitherto been done. The vague and partial meanings assigned it have led to sad confusion in the studies of religions. In the language of feeling, love is a passion; but it does not spring from feeling alone. It is far more fervid when it rises through intellect than through sense. Men have died from time to time, and worms have eaten them, but not for love, says the fair Rosalind; and though her saying is not very true as to the love of sense, it is far less true as to the love of intellect. The martyrs to science and religion, to principles and faith, multiply a hundred-fold those to the garden god. The spell of the idea is what
Turns ruin into laughter and death into dreaming.Such love destroys the baser passion of sense, or transfigures it so that we know it no longer. The idea-driven is callous to the blandishments of beauty, for his is a love stronger than the love to woman. The vestal, the virgin, the eunuch for the kingdom of heavens sake are the exemplars of the love to God.
What common trait so marks these warring products of mind, that we call them by one name? In what is all love the same? The question is pertinent, for the love of woman, the love of neighbor, the love of country, the love of God, have made the positive side of most religions, the burden of their teachings. The priests of Cotytto and Venus, Astarte and Melitta, spoke but a more sensuous version of the sermon of the aged apostle to the Ephesians, shortest and best of all sermons Little children, love one another.32
The earliest and most constant sign of reason is working for a remote object.33 Nearly everything we do is as a step to something beyond. Forethought, conscious provision, is the measure of intelligence. But there must be something which is the object, the aim, the end-in-view of rational action, which is sought for itself alone, not as instrumental to something else. Such an object, when recognized, inspires the sentiment of love. It springs from the satisfaction of reason.
This conclusion as to the nature of love has long been recognized by thinkers. Richard Baxter defined it as the volition of the end, the motion of the soul that tendeth to the end, and more minutely, the wills volition of good apprehended by the understanding.34 In similar language Bishop Butler explains it as the resting in an object as an end.35 Perhaps I can better these explanations by the phrase, Love is the mental impression of rational action whose end is in itself.
Now this satisfaction is found only in one class of efforts, namely, those whose result is continuity, persistence, in fine, preservation. This may be toward the individual, self-love, whose object is the continuance of personal existence; toward the other sex, where the hidden aim is the perpetuation of the race; toward ones fellows, where the giving of pleasure and the prevention of pain mean the maintenance of life; toward ones country, as patriotism; and finally toward the eternally true, which as alone the absolutely permanent and preservative, inspires a love adequate and exhaustive of its conception, casting out both hope and fear, the pangs of desire as well as the satiety of fruition.
In one or other of these forms love has at all times been the burden of religion: the glad tidings it has always borne have been love on earth. The Phœnix in Egyptian myth appeared yearly as newly risen, but was ever the same bird, and bore the egg from which its parent was to have birth. So religions have assumed the guise in turn of self-love, sex-love, love of country and love of humanity, cherishing in each the germ of that highest love which alone is the parent of its last and only perfect embodiment.
Favorite of these forms was sex-love. We find, observes a recent writer, that all religions have engaged and concerned themselves with the sexual passion. From the times of phallic worship through Romish celibacy down to Mormonism, theology has linked itself with mans reproductive instincts.36 The remark is just, and is most conspicuously correct in strongly emotional temperaments. The devotional feelings, writes the Rev. Frederick Robertson in one of his essays, are often singularly allied to the animal nature; they conduct the unconscious victim of feelings that appear divine into a state of life at which the world stands aghast. Fanaticism is always united with either excessive lewdness or desperate asceticism. The physiological performance of the generative function is sure to be attacked by religious bigotry.
So prominent is this feature that attempts have been made to explain nearly all symbolism and mythology as types of the generative procedure and the reproductive faculty of organism. Not only the pyramids and sacred mountains, the obelisks of the Nile and the myths of light have received this interpretation, but even such general symbols as the spires of churches, the cross of Christendom and the crescent of Islam.37
Without falling into the error of supposing that any one meaning or origin can be assigned such frequent symbols, we may acknowledge that love, in its philosophical sense, is closely akin to the mystery of every religion. That, on occasions, love of sex gained the mastery over all other forms, is not to be doubted; but that at all times this was so, is a narrow, erroneous view, not consistent with a knowledge of the history of psychical development.
Sex-love, as a sentiment, is a cultivated growth. All it is at first is a rude satisfaction of the erethism. The wild tribes of California had their pairing seasons when the sexes were in heat, as regularly as the deer, the elk and the antelope.38 In most tongues of the savages of North America there are no tender words, as dear, darling, and the like.39 No desire of offspring led to their unions. The women had few children, and their fathers paid them little attention. The family instinct appears in conditions of higher culture, in Judea, Greece, Rome and ancient Germany. Procreation instead of lust was there the aim of marriage. To-day, mere sentiment is so much in the ascendant that both these elements are often absent. There is warm affection without even instinctive knowledge of the design of the bond assumed.40