1. Andrew Lang's polemic against Frazer's definition of Religion will serve as a convenient text for the introduction of what we wish to say under the first head. According to the habit of anthropologists, Frazer has put forward as the mark of Religion the _propitiation or the conciliation_ of personal beings superior to man and believed to direct and control the course of nature and of human life. Lang objects, and very properly, that this definition is too narrow. 'I mean by Religion,' says he, 'what Mr. Frazer means and more. The conciliation of higher powers by prayer and sacrifice is Religion, but it need not be the whole of Religion. The belief in a higher power who sanctions conduct and is a father and a loving one to mankind is also Religion,'[46] although it should not be accompanied by request for benefits. The presence in the higher societies and even at the dawn of civilisation of persons strangers to any religious rite, yet influenced by a belief in divine beings cannot be denied. With regard to the most barbarous of the Australian savages Howitt writes: 'If Religion is defined as being the formulated worship of a divinity, then these savages have no Religion; but I venture to assert that it can be no longer maintained that they have no belief which can be called Religion, that is, in the sense of beliefs which govern tribal and individual morality under a supernatural sanction.'[47] The reader will remember that we included under the term Religion the amorphous relations to which Howitt alludes. But the difference, objective and subjective, between the organised Religions, let us say that of Saint Ignatius, and the guiding and restraining influence exercised upon an African savage or a Parisian deist by the apprehension of a Great Ruler, justifies the use of the differentiating appellations, Passive and Active Religion. We take this opportunity of remarking how difficult it is even for particularly clear-headed persons to keep Religion distinct from philosophy. Lang was ill-advised enough to write in the same place, 'If men believe in a potent being who originally made or manufactured ... things, that is an idea so far religious that it satisfies, by the figment of a supernatural agent, the speculative faculty.' What has 'the speculative faculty' to do with Religion? As little as the gratification of the æsthetic or of any other 'faculty,' _i.e._ nothing at all. The outcome of speculative thinking is _philosophy_, of which Religion may make use, but that is not a reason for confusing it with philosophy. The religious experience consists not in seeking to understand God, but in fearing Him, in feeding upon Him, in finding strength and joy in Him. If believers in Ruling Powers may be called religious, it is not because they possess _an idea_ of these powers, but in virtue of the guiding and inspiring influence these powers exert upon them.