The manifestations of motion which the child first notices, or which the savage chiefly observes, relate to himself. They are associated with the individuals around him who minister to his wants; the gratification of these depend on the volitions of others. As he grows in strength he learns to supply his own wants, and to make good his own volitions as against those of his fellows. But he soon learns that many events occur to thwart him, out of connection with any known individual, and these of a dreadful nature, hurricanes and floods, hunger, sickness and death. These pursue him everywhere, foiling his plans, and frustrating his hopes. It is not the show of power, the manifestations of might, that he cares for in these events, but that they touch _him_, that they spoil _his_ projects, and render vain _his_ desires; _this_ forces him to cast about for some means to protect himself against them. In accordance with the teaching of his experience, and true moreover to the laws of mind, he refers them, collectively, to a mental source, to a vague individuality. This loose, undefined conception of an unknown volition or power forms the earliest notion of Deity. It is hardly associated with personality, yet it is broadly separated from the human and the known. In the languages of savage tribes, as I have elsewhere remarked, “a word is usually found comprehending all manifestations of the unseen world, yet conveying no sense of personal unity.”[78-1] By some means to guard against this undefined marplot to the accomplishment of his wishes, is the object of his religion. Its primitive forms are therefore defensive and conciliatory. The hopes of the savage extend little beyond the reach of his own arm, and the tenor of his prayers is that the gods be neuter. If they do not interfere he can take care of himself. His religion is a sort of assurance of life. Not only the religion of the savage, but every religion is this and not much but this. With nobler associations and purer conceptions of life, the religious sentiment ever contains these same elements and depends upon them for its vigor and growth. It everywhere springs from _a desire whose fruition depends upon unknown power_. To give the religious wish a definition in the technic of psychology, I define it as: _Expectant Attention, directed toward an event not under known control, with a concomitant idea of Cause or Power_. Three elements are embraced in this definition, a wish, an idea of power, ignorance of the nature of that power. The first term prompts the hope, the third suggests the fear, and the second creates the personality, which we see set forth in every religious system. Without these three, religion as dogma becomes impossible.