# The Psychological Origin and the Nature of Religion/Chapter 5
## CHAPTER V

THE ORIGINAL EMOTION OF PRIMITIVE RELIGIOUS LIFE
The failure to recognise in Religion three functionally related constituents—conation, feeling, and thought—is responsible for a confusing use of the term ‘origin.’ Some have said that Religion began with the belief in superhuman, mysterious beings; others that it had its origin in the emotional life, and these usually specify fear; while a third group have declared that its genesis is to be found in the will-to-live. At this stage of our inquiry the reader realises no doubt that these three utterances are incomplete, inasmuch as each one of them expresses either the origin, or the original form, of only one of the constituents of Religion.
I have in the preceding sections dealt with the establishment of the religious attitude or behaviour and, afterwards, more specifically, with the origin of the god-idea. The space at my disposal does not allow me to say anything regarding the rise of the methods by which man entered in relation with the divine beings in whom he believes. For the same reason, I shall have to be very brief in dealing with the original emotional form of Religion.
Two opposed opinions divide the field. The more widely held is that fear is the beginning of Religion; the other, accepted by a small but weighty minority, that it has its origin in a ‘loving reverence for known gods.’ We shall have little difficulty in arriving at an understanding of the matter in which these two views, instead of opposing, supplement each other. The origin of the two emotions mentioned, fear and love, fall, of course, outside the limits of this essay, since they both existed before Religion.
‘Fear begets gods,’ said Lucretius. Hume concluded that ‘the first ideas of religion arose . . . from a concern with regard to the events of life and fears which actuate the human mind.’ A similar opinion is maintained by most of our contemporaries. Among psychologists, Ribot, for instance, affirms that ‘the religious sentiment is composed first of all of the emotion of fear in its different degrees, from profound terror to vague uneasiness, due to faith in an unknown, mysterious, impalpable Power.’ The fear-theory is well supported by two classes of interdependent facts observed, we are told, in every uncivilised people: (1) Evil spirits are the first to attain a certain degree of definiteness; (2) man enters into definite relations first with these evil spirits. If the reader will refer to The Origin of Civilisation by Lord Avebury (Sir John Lubbock), 3rd ed., pp. 212-215, he will see there how widely true is the opinion expressed by Scheinfurth:—‘Among the Bongos of central Africa good spirits are quite unrecognised, and, according to the general negro idea, no benefit can ever come from a spirit.’ In many other tribes the good spirits are known, but the savage always ‘pays more attention to deprecating the wrath of the evil than securing the favour of the good beings.’ The tendency is to let alone the good spirits, because, being good, they will do us good of themselves, just as evil spirits do us harm unsolicited.
Shall we, then, admit the fear-origin of Religion? Yes, provided it be understood that fear represents only one of the three constituents of Religion, that it is not in virtue of a particular quality or property that fear is the primitive emotional form of Religion, and that this admission is not intended to imply the impossibility of Religion having ever anywhere begun with aggressive or tender emotions. Regarding the second reservation, it should be understood that the making of Religion requires nothing found in fear that is not also present in other emotions. If aggressive emotions are not conspicuous at the dawn of Religion, it is only because it so happens that the circumstances in which the least cultured peoples known to us live are such as to keep fear in the foreground of consciousness. Fear was the first of the well-organised emotional reactions. It antedated the human species, and appears to this day first in the young animal, as well as in the infant. No doubt, before the protective fear-reaction could have been established, the lust of life had worked itself out into aggressive habits, those for the securing of food, for instance. But these desires did not, as early as in the case of fear, give rise to any emotional reaction possessing the constancy, definiteness, and poignancy of fear. The place of fear in primitive Religion is, then, due not to its intrinsic qualities, but simply to circumstances which made it appear first as a well-organised emotion vitally connected with the maintenance of life. It is for exactly the same reason that the dominant emotion in the relations of uncivilised men with each other, and still more evidently so, of wild animals with each other, is usually that of fear.
When I said that fear need not have been the original religious emotion, I had in mind the possibility of groups of primitive men having lived in circumstances so favourable to peace and safety that fear was not very often present with them. This is not a preposterous supposition. Wild men need not, any more than wild animals, have found themselves so situated as to be kept in a constant state of fright. If the African antelope runs for its life on an average twice a day, as Francis Galton supposes, the wild horse on the South American plains, before the hunter appeared on his pastures, ran chiefly for his pleasure. Travellers have borne testimony to the absence of fear in birds inhabiting certain regions. But, it may be asked, would Religion have come into existence under these peaceful circumstances? A life of relative ease, comfort, and security is not precisely conducive to the establishment of practical relations with gods. Why should happy and self-sufficient men look to unseen, mysterious beings for an assistance not really required? Under these circumstances the unmixed type of fear-Religion would never have come into existence. Religion would have appeared later, and from the first in a nobler form. In such peoples a feeling of dependence upon benevolent gods, regarded probably as Creators and All-Fathers, eliciting admiration rather than fear or selfish desire, would have characterised its beginnings. This possibility should not be rejected a priori.
The other theory is well represented by W. Robertson Smith. He denies that the attempt to appease evil beings is the foundation of Religion. I quote: ‘From the earliest times religion, as distinct from magic or sorcery, addresses itself to kindred and friendly beings, who may indeed be angry with their people for a time, but are always placable except to the enemies of their worshippers or to renegade members of the community. It is not with a vague fear of unknown powers but with a loving reverence for known gods who are knit to their worshippers by strong bonds of kinship, that religion, in the only sense of the word, begins.’ One may agree with Robertson Smith without denying that certain practices intended to avert impending evils preceded the establishment of affectionate relations with benevolent powers. As a matter of fact, our author admits this fully. What he denies is that the attempt to propitiate, in dread, evil spirits, is Religion. It cannot be doubted that the inner experience as well as the outer attitude and behaviour of a person are substantially different when he seeks to conciliate a radically evil being and when he communes with a fundamentally benevolent one. Yet in both cases an anthropopathic relation with a personal being is established. In this respect, both stand opposed to magical behaviour. This common element is so fundamental that it seems to us advisable to make the name Religion include both types of relation. And since they differ, nevertheless, in important respects, the phrases Negative Religion may be used to designate man’s dealings with radically bad spirits, and Positive Religion his relations with fundamentally benevolent ones.
Positive Religion is at first not at all free from fear. The benevolent gods are prompt to wrath, and cruelly avenge their broken laws. The more striking development of religious life is the gradual substitution of love for fear in worship. This is one more reason for not completely dissociating the propitiation of evil spirits from the worship of kindly gods.

## Notes

* ↑ [ Théodule-Armand Ribot ] The Psychology of the Emotions, p. 309.
* ↑ The Religion of the Semites, p. 55.
* ↑ See, on this development, my article, ‘Fear, Awe, and the Sublime in Religion,’ American Journal of Religious Psychology and Education, ii. p. 1.