urney." Professor Robertson
Smith says that "in Arabia and elsewhere unrestricted prostitution was
practised at the temples and defended on the analogy of the license
allowed to herself by the unmarried mother goddess." Nor were the
early Greeks much better. Some of their religious festivals were
sensual orgies, some of their gods nearly as licentious as those of
the Hindoos. Their supreme god, Zeus, is an Olympian Don Juan, and the
legend of the birth of Aphrodite, their goddess of love, is in its
original form unutterably obscene.

Before religious emotion could make any approximation to the devout
feelings of a modern Christian, it was necessary to eliminate all
these licentious, cruel, and blasphemous features of worship--the
eating or slaughtering of human victims, the obscene orgies, as well
as the spiteful and revengeful acts toward disobedient gods. The
progress--like the Evolution of Romantic Love--has been from the
sensual and selfish to the supersensual and unselfish. In the highest
religious ideal, love of God takes the place of fear, adoration that
of terror, self-sacrifice that of self-seeking. But we are still very
far from that lofty ideal.

"The lazzarone of Naples prays to his patron saint to favor
his choice of a lottery ticket; if it turns out an unlucky
number he will take the little leaden image of the saint
from his pocket, revile it, spit on it, and trample it in
the mud."

"The Swiss clergy opposed the system of insuring growing crops because
it made their parishioners indifferent to prayers for their crops"
(Brinton, _R.S_., 126, 82). These are extreme cases, but Italian
lazzaroni and Swiss peasants are by no means the only church-goers
whose worship is inspired not by love of God but by the expectation of
securing a personal benefit. All those who pray for worldly
prosperity, or do good deeds for the sake of securing a happy
hereafter for their souls, take a selfish, utilitarian view of the
deity, and even their gratitude for favors received is too apt to be
"a lively sense of possible favors to come." Still, there are now not
a few devotees who love God for his own sake; and who pray not for
luxuries but that their souls may be fortified in virtue and their
sympathies widened. But it is not necessary to dwell on this theme any
longer, now that I have shown what I started out to demonstrate, that
religious emotion is very complex and variable, that in its early
st