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 the habits of thought answering to the stage of economic differentiation at which the cults took shape. The anthropomorphic divinity is conceived to be punctilious in all questions of precedence and is prone to an assertion of mastery and an arbitrary exercise of power—an habitual resort to force as the final arbiter.

In the later and maturer formulations of the anthropomorphic creed this imputed habit of dominance on the part of a divinity of awful presence and inscrutable power is chastened into "the fatherhood of God." The spiritual attitude and the aptitudes imputed to the preternatural agent are still such as belong under the régime of status, but they now assume the patriarchal cast characteristic of the quasi-peaceable stage of culture. Still it is to be noted that even in this advanced phase of the cult the observances in which devoutness finds expression consistently aim to propitiate the divinity by extolling his greatness and glory and by professing subservience and fealty. The act of propitiation or of worship is designed to appeal to a sense of status imputed to the inscrutable power that is thus approached. The propitiatory formulas most in vogue are still such as carry or imply an invidious comparison. A loyal attachment to the person of an anthropomorphic divinity endowed with such an archaic human nature implies the like archaic propensities in the devotee. For the purposes of economic theory, the relation of fealty, whether to a physical or to an extraphysical person, is to be taken as a variant of that personal subservience which makes up so large a share of the predatory and the quasi-peaceable scheme of life.