, have life--everything discovered objectively by the senses
is looked upon subjectively by the philosopher and endowed with all the
attributes supposed to be inherent in himself. In this stage of
philosophy everything is a god. Let us call it _hecastotheism_.

In the second stage men no longer attribute life indiscriminately to
inanimate things; but the same powers and attributes recognized by
subjective vision in man are attributed to the animals by which he is
surrounded. No line of demarkation is drawn between man and beast; all
are great beings endowed with wonderful attributes. Let us call this
stage _zooetheism_, when men worship beasts. All the phenomena of nature
are the doings of these animal gods; all the facts of nature, all the
phenomena of the known universe, all the institutions of humanity known
to the philosophers of this stage, are accounted for in the mythologic
history of these zooemorphic gods.

In the third stage a wide gulf is placed between man and the lower
animals. The animal gods are dethroned, and the powers and phenomena of
nature are personified and deified. Let us call this stage
_physitheism_. The gods are strictly anthropomorphic, having the form as
well as the mental, moral, and social attributes of men. Thus we have a
god of the sun, a god of the moon, a god of the air, a god of dawn, and
a deity of the night.

In the fourth stage, mental, moral, and social characteristics are
personified and deified. Thus we have a god of war, a god of love, a god
of revelry, a god of plenty, and like personages who preside over the
institutions and occupations of mankind. Let us call this
_psychotheism_. With the mental, moral, and social characteristics in
these gods are associated the powers of nature; and they differ from
nature-gods chiefly in that they have more distinct psychic
characteristics.

Psychotheism, by the processes of mental integration, developes in one
direction into monotheism, and in the other into pantheism. When the
powers of nature are held predominant in the minds of the philosophers
through whose cogitations this evolution of theism is carried on,
pantheism, as the highest form of psychotheism, is the final result; but
when the moral qualities are held in highest regard in the minds of the
men in whom this process of evolution is carried on, _monotheism_, or a
god whose essential characteristics are moral qualities, is the final
product. The monotheistic god is not natur