But in the first place, the supernatural cannot be reduced to the unforeseen. The new is a part of nature just as well as its contrary. If we state that in general, phenomena succeed one another in a determined order, we observe equally well that this order is only approximative, that it is not always precisely the same, and that it has all kinds of exceptions. If we have ever so little experience, we are accustomed to seeing our expectations fail, and these deceptions return too often to appear extraordinary to us. A certain contingency is taught by experience just as well as a certain uniformity; then we have no reason for assigning the one to causes and forces entirely different from those upon which the other depends. In order to arrive at the idea of the supernatural, it is not enough, therefore, to be witnesses to unexpected events; it is also necessary that these be conceived as impossible, that is to say, irreconcilable with an order which, rightly or wrongly, appears to us to be implied in the nature of things. Now this idea of a necessary order has been constructed little by little by the positive sciences, and consequently the contrary notion could not have existed before them. Also, in whatever manner men have represented the novelties and contingencies revealed by experience, there is nothing in these representations which could serve to characterize religion. For religious conceptions have as their object, before everything else, to express and explain, not that which is exceptional and abnormal in things, but, on the contrary, that which is constant and regular. Very frequently, the gods serve less to account for the monstrosities, fantasies and anomalies than for the regular march of the universe, for the movement of the stars, the rhythm of the seasons, the annual growth of vegetation, the perpetuation of species, etc. It is far from being true, then, that the notion of the religions coincides with that of the extraordinary or the unforeseen. Jevons replies that this conception of religious forces is not primitive. Men commenced by imagining them to account for disorders and accidents, and it was only afterwards that they began to utilize them in explaining the uniformities of nature.[31] But it is not clear what could have led men to attribute such manifestly contradictory functions to them. More than that, the hypothesis according to which sacred beings were at first restricted to the negative function of disturbers is quite arbitrary. In fact, we shall see that, even with the most simple religions we know, their essential task is to maintain, in a positive manner, the normal course of life.[32]