This undeveloped stage of religious thought faded away, as general conceptions of man and his surroundings arose. Starting always from his wish dependent on unknown control, man found certain phenomena usually soothed his fears and favored his wishes, while others interfered with their attainment and excited his alarm. This distinction, directly founded on his sensations of pleasure and pain, led to a general, more or less rigid, classification of the unknown, into two opposing classes of beings, the one kindly disposed, beneficent, good, the other untoward, maleficent, evil. At first this distinction had in it nothing of a _moral_ character. It is in fact a long time before this is visible, and to-day but two or three religions acknowledge it even theoretically. All, however, which claim historical position set up a dual hierarchy in the divine realms. Ahura-mazda and Anya-mainyus, God and Satan, Jove and Pluto, Pachacamac and Supay, Enigorio and Enigohatgea are examples out of hundreds that might be adduced. The fundamental contrast of pleasure and pain might be considered enough to explain this duality. But in fact it is even farther reaching. The emotions are dual as well as the sensations, as we have seen in the first chapter. All the operations of the intellect are dichotomic, and in mathematical logic must be expressed by an equation of the second degree. Subject and object must be understood as polar pairs, and in physical science polarization, contrast of properties corresponding to contrast of position, is a universal phenomenon. Analogy, therefore, vindicates the assumption that the unknown, like the known, is the field of the operation of contradictory powers. A variety of expression is given this philosophic notion in myths. In Egypt, Syria, Greece and India the contrast was that of the sexes, the male and female principles as displayed in the operations of nature. The type of all is that very ancient Phrygian cult in which by the side of Ma, mother of mountains and mistress of herds, stood Papas, father of the race of shepherds and inventor of the rustic pipe.[183-1] Quite characteristic was the classification of the gods worshipped by the miners and metal workers of Phrygian Ida. This was into right and left, and the general name of Dactyli, Fingers, was given them. The right gods broke the spells which the left wove, the right pointed out the ore which the left had buried, the right disclosed the remedies for the sickness which the left had sent. This venerable division is still retained when we speak of a _sinister_ portent, or a _right_ judgment. It is of physiological interest as showing that “dextral pre-eminence” or right-handedness was prevalent in earliest historic times, though it is unknown in any lower animal.