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 organisations than they do to persons of a less devout habit of mind.

All this seems to argue, on the one hand, that the same temperament inclines people to sports as inclines them to the anthropomorphic cults, and on the other hand that the habituation to sports, perhaps especially to athletic sports, acts to develop the propensities which find satisfaction in devout observances. Conversely; it also appears that habituation to these observances favours the growth of a proclivity for athletic sports and for all games that give play to the habit of invidious comparison and of the appeal to luck. Substantially the same range of propensities finds expression in both these directions of the spiritual life. That barbarian human nature in which the predatory instinct and the animistic standpoint predominate is normally prone to both. The predatory habit of mind involves an accentuated sense of personal dignity and of the relative standing of individuals. The social structure in which the predatory habit has been the dominant factor in the shaping of institutions is a structure based on status. The pervading norm in the predatory community's scheme of life is the relation of superior and inferior, noble and base, dominant and subservient persons and classes, master and slave. The anthropomorphic cults have come down from that stage of industrial development and have been shaped by the same scheme of economic differentiation,—a differentiation into consumer and producer,—and they are pervaded by the same dominant principle of mastery and subservience. The cults impute to their divinity