may be left a "doubting Thomas" who believes that the highest stage of psychotheism—that is, monotheism—was the original basis for the philosophy of the world, and that all other forms are degeneracies from that primitive and perfect state. If there be such a man left, to him what I have to say about philosophy is blasphemy.
Again, all students of comparative philosophy, or comparative mythology, or comparative religion, as you may please to approach this subject from different points of view, recognize that there is something else; that there are philosophies, or mythologies, or religions, not included in the two great groups. All that something else has been vaguely called fetichism. I have divided it into two parts, hecastotheism and zoötheism. The verity of zoötheism as a stage of philosophy rests on abundant evidence. In psychotheism it appears as devilism in obedience to a well-known law of comparative theology, viz., that the gods of a lower and superseded stage of culture oftentimes become the devils of a higher stage. So in the very highest stages of psychotheism we find beast-devils. In Norse mythology, we have Fenris the wolf, and Jormungandur the serpent. Dragons appear in Greek mythology, the bull is an Egyptian god, a serpent is found in the Zendavesta; and was there not a scaly fellow in the garden of Eden? So common are these beast-demons in the higher mythologies that they are used in every literature as rhetorical figures. So we find, as a figure of speech, the great red dragon with seven heads and ten horns, with tail that with one brush sweeps away a third of the stars of heaven. And wherever we find nature-worship we find it accompanied with beast-worship. In the study of higher philosophies, having learned that lower philosophies often exist side by side with them, we might legitimately conclude that a philosophy based upon animal gods had existed previous to the development of physitheism; and philologic research leads to the same conclusion. But we are not left to base this conclusion upon an induction only, for in the examination of savage philosophies we actually discover zoötheism in all its proportions. Many of the Indians of North America, and many of South America, and many of the tribes of Africa, are found to be zoötheists. Their supreme gods are animals—tigers, bears, wolves, serpents, birds. Having discovered this, with a vast accumulation of evidence, we are enabled to carry philosophy back one stage beyond physitheism, and we can confidently assert that all of the philosophies of civilization have come up through these three stages.
And yet, there are fragments of philosophy discovered which are not zoötheistic, physitheistic, nor psychotheistic. What are they? We find running through all three stages of higher philosophy that phenomena are sometimes explained by regarding them as the acts of persons who do not belong to any of the classes of gods found in the higher stages. We find fragments of philosophy everywhere which seem to assume that all inanimate nature is animate: that mountains
