for there is plenty of less heterodox authority. The worthy Bishop Hall says, “Seldom doth God seize upon the heart without a vehement concussion going before. There must be some blustering and flashes of the law. We cannot be too awful in our fear.”[50-1] Bunyan, in his beautiful allegory of the religious life, lets Christian exclaim: “Had even Obstinate himself felt what I have felt of the terrors of the yet unseen, he would not thus lightly have given us the _back_.” The very word for God in the Semitic tongues means “fear;”[50-2] Jacob swore to Laban, “by Him whom Isaac feared;” and Moses warned his people that “God is come, that his fear may be before your faces.” To _venerate_ is from a Sanscrit root (_sêv_), to be afraid of. But it is needless to amass more evidence on this point. Few will question that fear is the most prominent emotion at the awakening of the religious sentiments. Let us rather proceed to inquire more minutely what fear is. I remarked in the previous chapter that “the emotions fall naturally into a dual classification, in which the one involves pleasurable or elevating, the other painful or depressing conditions.” Fear comes of course under the latter category, as it is essentially a painful and depressing state of mind. But it corresponds with and implies the presence of Hope, for he who has nothing to hope has nothing to fear.[51-1] “There is no hope without fear, as there is no fear without hope,” says Spinoza. “For he who is in fear has some doubt whether what he fears will take place, and consequently hopes that it will not.” We can go a step further, and say that in the mental process the hope must necessarily precede the fear. In the immediate moment of losing a pleasurable sensation we hope and seek for its repetition. The mind, untutored by experience, confidently looks for its return. The hope only becomes dashed by fear when experience has been associated with disappointment. Hence we must first look to enjoy a good before we can be troubled by a fear that we shall not enjoy it; we must first lay a plan before we can fear its failure. In modern Christianity hope, hope of immortal happiness, is more conspicuous than fear; but that hope is also based on the picture of a pleasant life made up from experience. Both hope and fear, therefore, have been correctly called secondary or derived emotions, as they presuppose experience and belief, experience of a pleasure akin to that which we hope, belief that we can attain such a pleasure. “We do not hope first and enjoy afterwards, but we enjoy first and hope afterwards.”[52-1] Having enjoyed, we seek to do so again. A desire, in other words, must precede either Hope or Fear. They are twin sisters, born of a Wish.