ing him; he is
primitive and animal and amoral, but I believe that by kind treatment
we can make him our ally in living a goodly life. The Devil is merely
a chained God.

The problem for man and for mankind is to reconcile the God and the
Devil in himself. The saint represses the devil; the sinner represses
the god. The atheist cries: "There is no God!" because he has
repressed the God in himself. Then, again, many people project their
personal devil; the men who shouted "Hang the Kaiser!" were
subjectively crying "Hang the Devil in me!"

Who and what is this devil we carry in our hearts? We cannot tame him
unless we can know him. The Freudians would say that he is the
primitive unconscious, the tree-dweller in us. But that explanation is
not enough for me. The tiger has no devil in him, and why should our
remote savage ancestors leave us a devil as legacy? Yet the tiger is a
devil whenever man formulates a law against killing; the man-eater
becomes bad because he is a danger to man, and because the tiger is bad
it is assumed that man is good. The ox that is slaughtered for our
dinners might well look upon man as its special objective devil.

I have often argued that it is Authority that makes the beast in
children a wild beast. That is true, but it does not go down to first
causes. Why do adults exercise authority? To keep down the devil in
themselves, the beast that _their_ parents and teachers made wild by
authority. Truly a vicious circle! But the devil is the cause of
authority in the beginning.

Since there is no devil in the tiger and the ox, the animalism of man
cannot be his devil. But man made his animalism a devil when he began
to have ideals. Then it was that he began to talk of crucifying the
flesh; then it was that the spirit was willing but the flesh was weak.
The devil in man is the negative of man's ego-ideal. The ethical self
says that honesty is good, and dishonesty comes to be of the devil; it
says that love is good, and hate then becomes devilish. No ego-ideal,
no devil. The ox has no ego-ideal; therefore it has no devil. Man
invented the devil to account for his failures.

This brings me to the question: why should man want to have an
ego-ideal? Why should he praise self-sacrifice, love, charity,
honesty, unselfishness, while he contemns hats, murder, cruelty,
stealing, selfishness? It might be argued that he praises those
attributes that make for the good of the herd,