The other theory is well represented by W. Robertson Smith. He denies that the attempt to appease evil beings is the foundation of Religion. I quote: 'From the earliest times religion, as distinct from magic or sorcery, addresses itself to kindred and friendly beings, who may indeed be angry with their people for a time, but are always placable except to the enemies of their worshippers or to renegade members of the community. It is not with a vague fear of unknown powers but with a loving reverence for known gods who are knit to their worshippers by strong bonds of kinship, that religion, in the only sense of the word, begins.'[44] One may agree with Robertson Smith without denying that certain practices intended to avert impending evils preceded the establishment of affectionate relations with benevolent powers. As a matter of fact, our author admits this fully. What he denies is that the attempt to propitiate, in dread, evil spirits, is Religion. It cannot be doubted that the inner experience as well as the outer attitude and behaviour of a person are substantially different when he seeks to conciliate a radically evil being and when he communes with a fundamentally benevolent one. Yet in both cases an anthropopathic relation with a personal being is established. In this respect, both stand opposed to magical behaviour. This common element is so fundamental that it seems to us advisable to make the name Religion include both types of relation. And since they differ, nevertheless, in important respects, the phrases _Negative_ Religion may be used to designate man's dealings with radically bad spirits, and _Positive_ Religion his relations with fundamentally benevolent ones. Positive Religion is at first not at all free from fear. The benevolent gods are prompt to wrath, and cruelly avenge their broken laws. The more striking development of religious life is the gradual substitution of love for fear in worship.[45] This is one more reason for not completely dissociating the propitiation of evil spirits from the worship of kindly gods. CHAPTER VI CONCLUDING REMARKS ON THE NATURE AND THE FUNCTION OF RELIGION The organised, historical Religions are sufficiently described, in their objective aspect, as systems of practical relations with unseen, hyperhuman, and personal Beings. The experiences in which this type of Religion consists, when subjectively considered, are the states of consciousness correlated with the aforesaid relations. Judged according to this definition, several savage tribes and a very large number of persons among civilised peoples would have to be accounted non-religious. Most of them may, however, lay claim to what we have called Passive Religiosity. In these concluding pages we propose to give increased precision and coherence to the conception of Religion presented in this essay. We shall do so under two heads, (1) Passive and (2) Godless Religions.