(2) Mystical imagination has often and erroneously been identified with religious imagination. Although it may be held that every religion, no matter how dull and poor, presupposes a latent mysticism, because it supposes an Unknown beyond the reach of sense, there are religions very slightly mystical in fact--those of savages, strictly utilitarian; among barbarians, the martial cults of the Germans and the Aztecs; among civilized races, Rome and Greece.[105] However, even though the mystic imagination is not confined to the bounds of religious thought, history shows us that there it attains its completest expansion. To be brief, and to keep strictly within our subject, let us note that in the completely developed great religions there has arisen opposition between the rationalists and the imaginative expounders, between the dogmatists and the mystics. The former, rational architects, build by means of abstract ideas, logical relations and methods, by deduction and induction; the others, imaginative builders, care little for this learned magnificence--they excel in vivid creations because the moving energy with them is in their feelings, "in their hearts;" because they speak a language made up of concrete images, and consequently their wholly symbolic speech is at the same time an original construction. The mystic imagination is a transformation of the mythic imagination, the myth changing into symbols. It cannot escape the necessity of this. On the other hand, the affective states cannot longer remain vague, diffuse, purely internal; they must become fixed in time and space, and condensed into images forming a personality, legend, event, or rite. Thus, Buddha represents the tendencies towards pity and resignation, summing up the aspirations for final rest. On the other hand, abstract ideas, pure concepts, being repugnant to the mystic's nature, it is also necessary that they take on images through which they may be seen--e.g., the relations between God and man, in the various forms of communion; the idea of divine protection in incarnations, mediators, etc. But the images made use of are not dry and colorless like words that by long use have lost all direct representative value and are merely marks or tags. Being symbolic, i.e., concrete, they are, as we have seen, direct substitutes for reality, and they differ as much from words as sketching and drawing differ from our alphabetical signs, which are, however, their derivatives or abbreviations.