No one knows just how or when religion started. There is evidence that religious rites (such as ritual interment of the Neanderthal dead) were practiced in prehistoric times. This points to early belief in an afterlife of some kind, so possibly the early people had definite ideas for dealing with the sacred and unknowable.

One thing is quite certain: the thousand years between 4,000 and 3,000 BC were perhaps the most significant for the cultural development of modern man. During that period, the fertile lands of Egypt and Mesopotamia provided resources for a settled agricultural life, with irrigation and food storage, and hence the development of cities. Cities, in turn, were able to develop efficient civil, military, and religious administrations. The discovery of writing favored the emergence of technology , and also led to an organized priesthood and sacred texts about religious heritage. About the same time similar cultural development came about in the Indus Valley in India and in China.

Then, in one three hundred year span, from 800-500 BC, the three great sources of the present world religions evolved and crystallized. In Palestine, a monotheistic faith emerged from the Hebrew prophet; the Judaism that they formulated became the foundation upon which both Christianity and Islam were later built. In India, this was the period of the composition of the Upanishads, the writings that comprise the most sacred scriptures of Hinduism. Other famous Indian teachers of that era were Mahavira and, especially, Buddha (563-480 BC). Buddhism spread to Ceylon, Burma, and southeast Asia, and eventually it penetrated into China.

In China itself, Confucius (551-479 BC) lived in about the same period as Buddha; he reformed, clarified, and systematized the earlier tradition of China into a coherent religious system. Confucianism remains to this day a powerful factor in Chinese culture; even decades of anti-religious policies of the Chinese government have not eliminated its ideas and influence (the present government ceased formal opposition in 1977).

The great religions, then, have been with us a long time. They are adaptable, and they appeal on many dimensions to literally billions of people. At least in the West, recent years have seen a general diminution of religious belief. Much of this has been ascribed to such causes as skepticism among the educated classes. There was also the industrial revolution, which led people into new types of work and life, and which destroyed traditional social patterns. Intellectual factors such as humanism, liberal social reform, the theory of evolution, and the astounding successes of science have also tended to secularize more of ordinary life. But one might also observe that, over the past hundred years, scholarly effort and technology, has made religions materials available to everybody. All of the chief religious texts have been translated and edited thereby facilitating a genuine dialogue between religions to take place. Thus people of different faiths now have the opportunity for mutual comprehension.

It remains true that no one can understand mankind without understanding the faiths of humanity. Religion can be shallow or profound, gentle or cruel, inward or outward looking, naïve or penetrating. But many of man’s deepest feelings are expressed within a religious framework, and religion often is a reflection of the visions by which men have interpreted the cosmic reality in which they are immersed.

What is a religion, exactly? Surely there are many answers to that question. A typical definition, from anthropology, proposes that religion "…is that aspect of people’s world view which deals with (peoples) beliefs about supernatural, spiritual factors in their world, and with the actions people engage in to deal with that supernatural, spiritual plane of existence." (Angrosino, 1990: 85) To a sociologist, religion might be taken as simply another "…reflection of society and its social conditions." (Ember, 1990: 433) Psychologically, the individual’s thoughts, feelings, and emotions derived from religious ideas and experiences and from directly motivated religion behaviors can be among the most significant events of human life. (James, 1896). Dictionary definitions are usually broad and inclusive, "…any specific system of belief, worship, conduct, etc., often involving a code of ethics and a philosophy." (Webster, 1986) For our purposes, religion is a "…multi-dimensional organism, typically containing doctrines, myths, ethical teachings, rituals, and social institutions, and which is animated by religious experiences of various kinds," (Smart, 1969)

Just as there are many acceptable definitions of religion, so there are also multiple

approaches to the subject. One could proceed from a plethora of literary, scientific, historical, or institutional standpoints, each with its own methods and goals. For our present purposes, we adopt a modern social-science approach with an empirical bias. Thus, we take a major religion to be a fairly well systematized set of beliefs about the natural and supernatural structure of the world; this system has a purportedly logical or historical-authoritarian means of deriving behavioral prescriptions for members of the religion. Furthermore, the system has been attractive enough, and durable enough, to embrace millions of adherents and a standing cadre of professionals who are granted certain administrative prowess. We also postulate that membership or non-membership in a religion is readily discernible, and tends to be persistent over many years to most members. A corollary working assumption here is that public information about religion membership is reliable enough for exploratory research.

As already noted, the period from 880-500 BC produced the basic features of six religions which have remained dominant ever since: Judaism, Christianity, Islam, Hinduism, Buddhism, and Confucianism. To this six we can add a seventh inclusive category of local or indigenous religions, which exist all over the world. Although we adopt a seven-category classification approach, we recognize that the number is quite arbitrary. For instance, many of the "big six" have important internal divisions and each one can have its own inner dynamic, its own special meanings, and its uniqueness. With "orthodox" Christianity, we find Jehovah’s Witnesses, Christian Science, and the Church of Latter Day Saints. In the Sino-Japanese group we find Taoism and Shinto alongside the more "successful" Confucianism. In China, Buddhism was intermingled with Confucianism and Taoism, and one result was Zen Buddhism.

We can start with India, because Buddhism originated in the Indian subcontinent before it permeated China. Buddha himself (563-483 BC) was a privileged scion of a rich family, and the family wealth protected him from much of the grim part of life. Buddha saw clearly, however, that for most people life was filled with suffering. This led to his conception of dharma, that life was a perpetual pattern of death and rebirth. Good deeds here on earth may lead to a rebirth in heaven, or rebirth as a wise and good person. Buddha organized his system into many little lists and duties. There is, he said, an "eightfold path" to nobility; and he provided three "baskets" of advice: a basket of "discipline" rules, a basket of "discourse" or sermons, and a basket of systematic explications of the dharma. Much of man’s misery, Buddha believed, could be attributed to the attachment to things, and to worldly wealth. By appropriate contemplation and mental discipline, though, this attachment could be reduced, and a (desired) state of nirvana or tranquility could be attained. By many counts, there are some 300-350 million adherents to Buddhism in the world today. Theoretically, to be a good Buddhist one must renounce the world. In Buddhism, the individual seeks only his own salvation. There is also, however, a strong commitment of service to humanity. But in what seems contrary to the entire belief system, Buddhism has a long history of fighting. During the Middle Ages, Buddhists fought many battles against their neighbors. Monks, who had professed to live in the highest form of Buddhism, led some of these battles. Even in the twentieth century there are battles within the religion. Burmese Prime Minister U Nu, an avowed Buddhist, was overthrown in 1962 by Military General Win, another Buddhist. In the 1960s, South Vietnamese Buddhists became politically aggressive in response to strong political movements by Christian communities in that region. (Sopher, 1967)

The Vedas are the oldest writings of any religion; probably these original pre-Hindu Vedic doctrines, including the caste system, were formulated partly because the early Indian Aryans wanted to prevent contact between themselves and other strata of Indian society. Among the features of the Hindu doctrine is that the soul of a person never dies; when the body dies, the soul is reborn. And if you lead a good life, you can be reborn as, say, a Brahman or high-ranked person or a "noble" animal. A bad life, though, could lead to rebirth as a worm or snake. Hinduism celebrates many Gods—there are Gods for sun, rain, and a variety of natural forces. Hinduism remains the principal religion of India, with at least 240 million adherents and with many more millions in syncretic sects such as the Sikh. During the last century, Hinduism and Buddhism have enjoyed something of a revival. Such a revival can be partly ascribed to peoples who were long occupied and dominated by European powers, but who now desire to clarify their heritage as part of the struggle for freedom.

When Confucius was born in China (551 BC), the different regions, sects, and petty rulers were in a constant state of war. Confucius saw that, until this conflict could be reduced, life would continue to be miserable and short for the Chinese people. He offered a message of quiet meditation and enlightenment, as well as a set of rules of conduct. A version of the "Golden Rule" was the most famous of these. To communicate his ideas, Confucius formulated many stories and aphorisms. Though often obscure, they often had a "point" which illustrated some part of the Confucian philosophical approach. Still the major religion of China, Confucianism has had something of a rebirth in recent years. Though a rather small proportion of Chinese people may count themselves as adherents, the total still must number in the hundreds of millions.

The Semitic prophets were probably the first to develop full-fledged monotheism. There is only one God they said, and this God had laid down rules and communicated them to people (Abraham) here in earth, and so people should obey them and do what is just and merciful. All people deserve respect. There are rituals, sacred books (Torah and Talmud), and ethical codes to be followed, and a Messiah (anointed one) would come to save everybody who did follow them. Though the total number of Jews in the world is only about fourteen million, their impact has been greater than these numbers imply. The intellectual aspects of Judaism are remarkable; teachers and students of the Hasidic group often memorize entire sections of the sacred books.

There are three major movements in Judaism that began in the nineteenth century—Reform Judaism, Conservative Judaism, and Zionism. Reform Judaism began during the Jewish enlightenment and is a proponent of the separation of church and state. Conservative Judaism falls between Reform Judaism and Orthodox Judaism. Zionism, which is an alternate name for Jerusalem, was developed as a militant politico-religions campaign for a national homeland. (Thompson, 1988: 9) It started as a peaceful immigration to Palestine and swelled after World War II into an internationally significant program. There has been warfare between the (resident) Palestinians and the Jews for many decades.

Some Jews were opposed to Zionism because Zionism focuses on land and nationalism rather than on religion. Feelings are intense, "There is in Israel today a sector of the population whose religious and nationalistic fervor, if it were unchecked by the large number of moderate…Israelis, would block the prospects for coexistence with the Palestinian people." (Gotlieb, 1982: 9) The Muslim ruling elite also sees direct land-control Zionism as a threat, and also fears that a successful Zionism will lead to other attempts at Middle Eastern freedom, by non-Jewish groups.

Jewish monotheism might not have amounted to much in the ancient world, had it not been transformed through the life of Christ; it probably would have remained the faith of a minor nation in the Roman Empire. But the dramatic story of the crucifixion and its ancillary events put a new twist on the monotheistic God; the first Christians were Jews; to them, there was now a "God" (Father), "Jesus" (Son), and "Holy Ghost" or Holy Spirit. God and Jesus are in heaven, but the Holy Spirit remains on earth. Jesus interpreted Jewish law during his time on earth and Christian doctrine held that the Holy Spirit entered the twelve Apostles about 50 days after Jesus’s death.

Christianity was a spectacular success and became dominant in Europe, and the Western Hemisphere, and Australia; missionary projects were carried out all over the world. Three major subgroups were formed in the late Renaissance years: Roman Catholic, Protestant, and Eastern Orthodox. All told, Christianity has between one and two billion followers.

Although Christians are supposed to help their fellow man and only do unto others as they would have done unto them, theirs is a violent history. "…Christian religious systems have conducted numerous campaigns of violence against other religions and against heretical doctrines that have arisen within." (Sopher, 1967:103) The Crusades of the Middle Ages "were officially started by the Roman Catholic Church." (Thompson, 1988:27)

According to D. Barrett, as quoted by Sutherland, "During the twentieth century Christianity has become the world’s most extensive and universal religion. There are today Christians and organized Christian churches of some kind in every inhabited country on earth." (Sutherland, l988: 289) As noted earlier, missionary efforts have played a large role in the spread of Christianity during the last two centuries. Another factor in the spread of Christianity is the influence of European political and economic dominance over many nations during this time. The introduction of European technology created turmoil and many looked to a new religion, Christianity, for help in interpreting these new experiences.

Muhammad was born about 572 AD. He asserted the reality of one God, and further assumed that he alone was God’s messenger. In his middle age, Muhammad fled (the Aegia) to Medina, preaching of one God who was just and merciful. This God denounces usury, pork meat, alcoholic beverages, and games of chance. There were also many definite demands: recognition of Muhammad’s unique prophethood, prayer five times a day, alms giving, fasting from dawn to dusk on special fast days and pilgrimage (to Mecca). Muhammad’s Allah resembles the Old Testament Christian deity in many respects: he is the Creator, is merciful, and providential; but there are differences, too. To a Muslim, Allah sent 28 prophets to mankind, including Jesus and Moses; Muhammad was the last one, whereas the Christian God finds critical meaning in the person and mission of Jesus. There are now over 500 million Muslims, with major concentrations in the Middle East, North Africa, Afghanistan, Pakistan, and Indonesia, with smaller but still substantial numbers in India, China, Southeast Asia, and Central Asia (the former Soviet Union). At one time, Muslim armies conquered and controlled an area three times the size of the Roman Empire.

Indigenous religions are those religions that are native to a particular area or region. Cultures that practice this kind of religion are often not technologically advanced, they have marginal levels of subsistence, and their governments are ethnically oriented. Because a small tribe or group of tribes may form the ethnic group, the religion often has a limited means of distribution, which is an intrinsic restriction on growth. When these groups come into contact with a larger, more technologically advanced society, some members may convert to the dominant religion in the larger society, hoping that it will lead to better education, a more sound economic system and a better quality of life.

Indigenous religions are found all over the world and they can persist for millennia. Some may be found within larger societies and nations, such as the Native American religions in North America. Some may become the dominant religious system of their nations, as in Ghana and Mozambique. Sometimes indigenous religions incorporate rituals from the larger religious systems with which they have come into contact. In much of Africa, "Christians and Muslims continue to practice some aspects of traditional religions, while new religions combine elements of the three." (Parrinder, 1971:146) Many indigenous religions have been weakened by the contact with the modern world. For example, many religions of the Native Americans suffered greatly after contact with the "invading" Europeans. However, the traditional religion can achieve some comebacks. Native Americans now are often cooperating across tribal lines, serving to strengthen new growth via common elements in indigenous religion which were formerly competitive. On occasion, the traditional beliefs may be more comforting than the often-frightening aspects of the modern world. Local religions can be based on a single figure, and become messianic and prophet-salvation cults. Though such cults may be well publicized, they decline sharply when the cult leader dies or is replaced.

The motivations derived from religion can be incredibly powerful. Consider the Christian Crusaders. They left their homes in Europe, traveled thousands of miles to an unknown desolate country, and endured severe battles when they got there; and all this avowedly to protect the sacred sites and artifacts of a religion. In one famous engagement, the Crusaders captured an "infidel" stronghold, and massacred all the Jews and Muslims in the place, while enduring terrible losses themselves. (Yadin,1966)

Even in the present era of instant communication, militants can be found in any religion, and it is easy for them to cast political disputes into absolutist religious terms. A political border argument then becomes a "holy war," and many lives can be lost in the name of a purportedly just and benign religion. In this section, we mention a few current conflicts that can be cast in such terms.

On Sunday, December 14, 1997, Iranian President Mohammed Khatemi, who was elected in May, called for a "dialogue" with the United States. The United States had severed all ties with Iran in 1979, when Islamic militants took 52 Americans hostage and held them for 444 days in Teheran. Currently, President Khatemi has also tried to restore relationships with other countries, specifically Germany, where terrorism has been severe. But while Khatemi has been attempting to restore relations with other countries, he himself continues to oppose the Middle East peace process negotiations claiming, "If we oppose the peace process, it is because we don’t consider it a fair peace." (Associated Press, December 14, 1997) Khatemi further explains that no Muslim country that has entered into political dialogue with Israel has ever gained anything. Both sides frequently offer religions’ justifications for such conflicts.

The Middle East peace talks still continue to be a glimmer of hope for peace in that region. The bilateral talks between Israel and Jordan, which were initiated at the Madrid Conference, continued for almost two years in Washington until the signing of the Israeli-Jordanian Common Agenda on September 14, 1993. In short, the Common Agenda was seen as a plan for a possible peace treaty between the two countries. The Agenda would deal with "hot" issues: security, water, refugees and displaced persons, borders and territorial matters.

In October 1997, 62 people, mostly tourists, were massacred at the Temple of Hatshepsut in Luxor by the Ali Gama’a Al Islamiya group. The extremists, it is believed, were hoping to end secular government in Egypt, now headed by President Hosni Mubarak, by hurting Egypt’s $3 billion-a-year tourist business. (Washington Post, December 3, 1997) Ali Gama’a wants to replace Egypt’s secular government with a hard-line Islamic regime where all Western ideas and notions will be banned. This group resents the government’s ties to Israel and the United States. Egypt was the first Arab country to sign a peace treaty with Israel in 1979, and the United States rewarded Egypt with a $2.2 billion-a-year grant for participating in the Camp David Peace Accords. (Washington Post, December 3, 1997)

The religious crusades of the Middle ages are over, yet today there persists religious differences and intoleration throughout the world that lead to political and social instability. Looking at current events around the globe, it is easy to cite numerous examples of religious divisions causing disharmony and conflict. The conflict that is taking place in Sudan has its roots both in religious and ethnic differences and is mainly between Muslims, Christians, and indigenous tribes. The northern two-thirds of Sudan is populated predominantly by Islamic Arabs who align themselves with the Muslim world of the Middle Eastern nations. The two main sides of the conflict are the northern Khartoum government and the southern Sudan People’s Liberation Movement (SPLM), who utilizes the military power of the Sudan People’s Liberation Army (SPLA). Although the SPLM-SPLA was a united front initially, it has now split into rival factions, greatly reducing their power and influence. (Deng, 1995)

On September 23, 1997, for the first time in 70 years representatives from Ireland’s Protestant majority sat down with representatives from Sinn Féin. Sinn Féin means, ‘ourselves alone;’ it is a Roman Catholic group that is often associated with the Irish Republican Army. Within half an hour, Ulster Unionist leaders began to call for the banishment of Sinn Féin representatives from all-party peace talks, claiming they are directly tied to the often violent Irish Republican Army. (Washington Post, September 24, 1997)

According to the Associated Press on December 11, 1997, Sinn Féin leader Gerry Adams met with British Prime Minister Tony Blair. Adams is the first political ally of the Irish Republican Army to meet with a Prime Minister in London in 70 years. Negotiations are now under way for managing religions and political conflicts in Northern Ireland. We may conclude that many of the recent world conflicts are religion-based, and/or sanctioned by religious leaders.

It is important, therefore, to investigate the linkages between religious types and national attributes and behavior.

In the work reported here, we correlate information from data banks and behavior rating systems to national religious types. Our working hypothesis is that such correlations will help illuminate the factors that underlay both religious and political behavior.

All data was derived from the Martin Archives (Martin Institute, University of Idaho). National attributes were represented by:

Cooperation and conflict were represented by the WEIS variables of:

Religion: nondogmatic: scale from 1 to 21 with 11 the 0 point

Nicholas F. Gier, who is a recognized expert on religion, developed the above index. The index evaluates the 10 major religious groups treated above: Protestant Christianity (1), Roman Catholic (2), and Christian Orthodox (3), Shi’a Muslim (4), Sunni Muslim (5), Hindu (6), Buddhism (7), Judaism (8), Indigenous (9), and Confucianism (10).

The first step was to create a Pearson r correlation matrix for all possible pairs of variables. Even a cursory glance at this raw correlation matrix shows that some variables are highly correlated: many correlations above 0.90 can be seen. Further scrutiny indicates that many of these very high correlations are often quite redundant. In an effort to facilitate understanding of this large raw correlation table, a factor analysis (Kaiser Varimax rotation) was performed on the attributes and behavior. The rotated factor matrix is found in Appendix A, which resulted in six factors. The factor procedure produces dimensions that "optimally" fit the multidimensional space of the correlation matrix under the condition that each factor is orthogonal (or uncorrelated) with every other factor in the analysis. Thus, the raw correlations themselves can be thought of as a swarm of "points" in this space; the Kaiser calculation runs "axes" or dimensional lines through this space, and "rotates" the axes until an "efficient" axis set is found where the factor loadings (the correlations of the variables with the factor scores) tend to be either large or small in order to facilitate interpretation. Factors are most easily interpreted when each axis or factor has some high loadings, but the loadings are different between factors. This is accomplished by the Kaiser Varimax rotation. This differential pattern of loadings may permit the identification of a smaller subset of variables unique to each factor. In the present case, for instance, a six-factor structure is now available, rather than the much larger collection of 45 variables. In this connection, all scores from -.49 to .49 are recoded to 0 in order to simplify labeling and interpretation.

The Gier index was similarly factored. The rotated factor analysis specifies two factors emerging for the six Gier variables which is found in Appendix B. A state high on Type I (Factor 1) tends to be factionalized, flexible, and nondogmatic while a state low on this factor tends to be non-factionalized, inflexible and dogmatic. A state high on Type II (Factor 2) tends to be non-ritualistic, militaristic, and looks for future rewards while a state low on this factor tends to have the opposite characteristics. The Spearman’s Rho taken on the two religion types factors against the six factors for attributes and behavior was a two-tailed test set at .05. The results follow analyzing the first factor (Type 1) of religion.

On the first dimension of attributes and behavior, the states with high factor scores on Type I—factionalized, flexible, and non-dogmatic—are inclined to have: high numbers of passenger cars (.92), high export of arms (.67), high military expenditures per million (.83), high GNP (.89). Cooperation behavior for Type I states show those states tend to be more inclined to: yield (.96), praise (.98), promise policy support (.98), express regret (.93), extend economic aid (.98), make substantive agreements (.92), ask for information (.99), offer proposals (.96), and have high total cooperation (.98). Conflict behavior for Type I states show these nations tend to: reject (.97), accuse (.95), protest (.98), deny (.92), demand (.96), warn (.94), threaten (.86), hold demonstrations (.96), reduce diplomatic activity (.96), expel (.66), have high total conflict (.80). High Type I states’ also tend to be more powerful (.77). Examples of nations that meet the model: Japan and Australia. Both states tend to have high numbers of passenger cars, high export of arms, military expenditures, and high GNP (size). The behavior factor scores for both cooperation and conflict tend to be high for these states, and both nations tend to have above average power factor scores. Religion factor scores for both nations show they tend to be flexible, factionalized and nondogmatic. (In general, this is the example that can be expected throughout; i.e., the interpretation of the remaining findings follows this progression for Religion Type I and for Type II.)

Those states with low factor scores on Type I—non-factionalized, inflexible and dogmatic—exhibit the opposite pattern. They tend to have few passenger cars, have few arms exports in millions, have little military expenditure in millions, and have low GNP (size). In respect to cooperation variables, states with low factor scores on Type I tend to be less inclined to: yield, praise, promise policy support, express regret, extend aid, make agreements, ask for information, offer proposals, and tend to be low on total cooperation. Regarding conflict variables, they tend to have lower scores on reject, accuse, protest, deny, demand, warn, threaten, hold demonstrations, reduce diplomacy, expel from country, seize property, force and total conflict. These states tend to have little power. Examples of nations that meet the model are Albania and the Central African Republic.

On the second dimension of attributes and behavior, states with high factor scores on Type I tend to have: low GNP per capita (-.69), low population urban percent (-.81), high fertility (.94), low life expectancy (-.90), high infant mortality (.88), high population per physician (.49), low urban percent of population of total (-.81), high population growth rate (.78), high population growth rate urban annual percent (.86), high birth rate crude (.95), high death rate crude (.61), low civil rights (.76), and low political rights (.72). Examples of nations meeting the model: Cameroon and Rwanda.

Nations with low factor scores of attributes and behaviors on the second dimension of Type I tend to have: high GNP per capita, high population urban percent, low fertility, high life expectancy, low infant mortality, low population per physician, high urban population percent of total, low population growth rate, low populations growth rate urban annual percent, low birth rate, low death rate, and high civil and political rights. Examples of nations meeting the model: Luxembourg and Belgium.

On the third dimension of attributes and behavior, states high on factor scores of Type I tend to: import less arms in millions (-.66), expel less (-.57), seize property less, (-.86), use force less (-.95) have less total conflict (-.57). Examples of nations meeting this model: Ghana and Liberia.

Nations with low factor scores on the third dimension of Type I tend to: have high arms imports in millions; tend to expel more, seize more property, use more force, and have more total conflict. Examples of nations meeting the model: Iran and Syria.

On the first dimension of attributes and behavior, the states with high factor scores on Type II—non-ritualistic, militaristic, and future rewards states—tend to have: high numbers of passenger cars (.92), high export of arms (.67), high military expenditures per million (.83), high GNP (.89). Cooperation behavior for Type II states show those states tend to be more inclined to: yield (.96), praise (.98), promise policy support (.98), express regret (.93), extend economic aid (.98), make substantive agreements (.92), ask for information (.99), offer proposals (.96), and have high total cooperation (.98). Conflict behavior for Type II states show these nations tend to: reject (.97), accuse (.95), protest (.98), deny (.92), demand (.96), warn (.94), threaten (.86), hold demonstrations (.96), reduce diplomatic activity (.96), expel (.66), have high total conflict (.80). High Type II states also tend to be more powerful (.77). Examples of nations meeting the model are West Germany and Israel. Both states have high numbers of passenger cars, high export of arms, military expenditures, and high GNP (size), and high factor scores on behavior variables. These nations tend to have high power factor scores. Both states have factor scores for religion type¾ non-ritualistic, militaristic, and look for future rewards. (Again, in general, this is the example that can be expected throughout for the remaining findings of Type II.)

Those states with low factor scores on Type II—ritualistic, non-militaristic, and do not look for future rewards—exhibit the opposite pattern. They tend to have few passenger cars, have few arms exports in millions, have little military expenditure in millions, and have low GNP (size). In respect to cooperation variables, states with low factor scores on Type II tend to have lower scores on: yield, praise, promise policy support, express regret, extend aid, make agreements, ask for information, offer proposals, and tend to be low on total cooperation. Regarding conflict variables, they tend to have lower scores on reject, accuse, protest, deny, demand, warn, threaten, hold demonstrations, reduce diplomacy, expel from country, seize property, force and total conflict. These states tend to have less power. Examples of nations meeting the model: Benin and Nepal.

On the second dimension of attributes and behavior, the states with high factor scores on Type II tend to have low GNP per capita (-.69), tend towards low population urban percent (-.81), high fertility (.94), low life expectancy (-.90), high infant mortality (.88), high population per physician (.49), low urban percent of population of total (-.81), high population growth rate (.78), high population growth rate urban annual percent (.86), high birth rate crude (.95), high death rate crude (.61), low civil rights (.76), and low political rights (.72). Examples of nations that meet the model: Chad and Burkina Faso.

Nations with low factor scores on the second dimension of Type II tend to have: high GNP per capita, high population urban percent, low fertility, high life expectancy, low infant mortality, low population per physician, high urban population percent of total, low population growth rate, low population growth rate urban annual percent, low birth rate, low death rate, and high civil and political rights. Examples of nations meeting the model: Austria and Canada.

On the third dimension of attributes and behavior, the states with high factor scores on Type II tend to have low population total (-.86), low population urban total (-.86), low armed forces in thousands (-.84). These Type II states tend to have little power (-.58). Examples of nations meeting the model: Brunei and Botswana.

Nations with low factor scores on Type II tend to have: high population total, high population urban total, high armed forces in thousands, and have more power. Examples of nations meeting the model: China and the former USSR.

Regarding the multiple R’s, the attribute and behavior factors are orthogonal therefore the variance explained in the religious factors in unique and therefore additive. That is, Rho’s are squared, then summed to get the total rank variance explained. R (for the rank data), then, is equal to the square root of the total rank variance explained. (Note: If raw data is substituted for the rank data, R is slightly smaller for Type I and slightly larger for Type II).

To allow specific inspection of religious type, Appendix C shows all nations with dominant religion designations, from 1 to 10, Protestant Christianity to Confucianism, along with the Gier Index scale locations.