eath of Hussein, Ali's son, the Shi-ite Moslems
still make the air resound with cries of his name and Ali's.

[200] Compare H. C. Warren: Buddhism in Translation, Cambridge, U.S.,
1898, passim.

[201] Compare J. L. Merrick: The Life and Religion of Mohammed, as
contained in the Sheeah traditions of the Hyat-ul-Kuloob, Boston. 1850,
passim.

An immediate consequence of this condition of mind is jealousy for the
deity's honor. How can the devotee show his loyalty better than by
sensitiveness in this regard? The slightest affront or neglect must be
resented, the deity's enemies must be put to shame. In exceedingly
narrow minds and active wills, such a care may become an engrossing
preoccupation; and crusades have been preached and massacres instigated
for no other reason than to remove a fancied slight upon the God.
Theologies representing the gods as mindful of their glory, and
churches with imperialistic policies, have conspired to fan this temper
to a glow, so that intolerance and persecution have come to be vices
associated by some of us inseparably with the saintly mind. They are
unquestionably its besetting sins. The saintly temper is a moral
temper, and a moral temper has often to be cruel. It is a partisan
temper, and that is cruel. Between his own and Jehovah's enemies a
David knows no difference; a Catherine of Siena, panting to stop the
warfare among Christians which was the scandal of her epoch, can think
of no better method of union among them than a crusade to massacre the
Turks; Luther finds no word of protest or regret over the atrocious
tortures with which the Anabaptist leaders were put to death; and a
Cromwell praises the Lord for delivering his enemies into his hands for
"execution." Politics come in in all such cases; but piety finds the
partnership not quite unnatural. So, when "freethinkers" tell us that
religion and fanaticism are twins, we cannot make an unqualified denial
of the charge.

Fanaticism must then be inscribed on the wrong side of religion's
account, so long as the religious person's intellect is on the stage
which the despotic kind of God satisfies. But as soon as the God is
represented as less intent on his own honor and glory, it ceases to be
a danger.

Fanaticism is found only where the character is masterful and
aggressive. In gentle characters, where devoutness is intense and the
intellect feeble, we have an imaginative absorption in the love of God
to the e