Eventually, in the most
highly developed zootheistic systems, the leading beast-god is regarded as
the creator of the lesser deities of the earth, sun, and sky, of the
mythic under-world and its real counterpart the ground or mid-world, as
well as the visionary upper-world, of men, and of the ignoble animals;
sometimes the most exalted beast-god is worshiped especially by the great
man or leading class and incidentally by all, while other men and groups
choose the lesser beast-gods, according to their rank, for special
worship. In hecastotheism the potencies revered or worshiped are
polymorphic, while their attributes reflect the mental operations of the
believers; in zootheism the deities worshiped are zoomorphic, and their
attributes continue to reflect the human mind.
Physitheism, in its turn, springs from zootheism. Through contemplation of
the strong the idea of strength arises, and a means is found for bringing
the bear into analogy with thunder, with the sun, or with the
avalanche-bearing mountain; through contemplation of the swift the concept
of swiftness is engendered, and comparison of the deer with the wind or
rushing river is made easy; through contemplation of the deadly stroke of
the rattlesnake the notion of death-dealing power assumes shape, and
comparison of the snake bite and the lightning stroke is made possible;
and in every case it is inevitably perceived that the agency is stronger,
swifter, deadlier than the animal.
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