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 *ple have a habit of invoking demons to their aid, and of employing the priests of these demons, in all the more important emergencies of their domestic lives.

It must not be imagined, however, that I wish to undervalue the importance of the exception which Buddhism presents to the general rule. Far from it. It ought, in my opinion, to be always borne in mind as a refutation of the statement that belief in a personal God is a necessary element of all religion. Europeans are apt to carry with them throughout the world their clear-cut notions of deity as a powerful being who created the world, put man into it, governs it in a certain manner, and assigns punishments and rewards to the souls of men in a future state. This belief appears to them so necessary and so natural that they expect to find it universally prevailing, and regard it as the indispensable foundation on which all religion must be built. Buddhism, however, the creed which, after Christianity, has probably exerted the greatest and most widespread influence on human affairs, knows no such article of faith; and our general ideas of the universal constituents of religion must needs be modified to embrace this fact.

Some superhuman power must, however, be recognized in every religion, and it is the manner in which this superhuman power is described, the qualities ascribed to it, its unity or plurality, its relation towards man, and similar distinctions, which serve to differentiate one form of religion from another. The degree of definiteness is one of the most important features in this differentiation. Generally speaking, the definiteness of this idea and the development of the religion vary inversely as one another. This law, however, is obscured by the continual tendency to put forward, to worship, and to speak about in ordinary cases, some inferior deity or deities, while there is lurking behind the vague idea of a higher entity who is seldom mentioned, little or never worshiped, and who possibly has no name in the language. So that the gods or idols who are worshiped by the people must not be taken as embodying the best expression of their religious thoughts. Some instances of the occurrence of this phenomenon will serve as illustrations of the foregoing statement.

On the coast of Guinea the people "have a faint idea of the