[190] Fechner, Nana, oder das Seelenleben der Pflanze.
[191] Curr, The Australian Race, vol. ii., p. 199; Palmer in Jour. Anthrop. Inst., vol. xiii., p. 292.
[192] A. d’Orbigny, L’Homme Américain, tom. i., p. 240.
[193] A careful discussion of “Höhencultus,” by Baron von Andrian, may be found in the Bericht der Deutschen Anthrop. Gesellschaft, August, 1889. He believes the earliest form to have been that of the individualised height; later, that of its cosmic relations.
[194] On the Mexican cave-god, Oztoteotl, see my Nagualism, pp. 38-41.
[195] Walcott, Sacred Archæology, pp. 233, 236, etc.
[196] Dalton, Ethnology of Bengal, p. 59; Ling Roth, Natives of Sarawak, vol. ii., App., p. clxx.
[197] M. d’Estrey, in L’Anthropologie, tom. iii., pp. 712, sq., has made an interesting study of the lizard symbol in Polynesia, to which much could be added from other fields of primitive life.
[198] As Keary well says: “The essence of primitive belief lies not in any likeness to humanity, but in differences from it.” Outlines of Prim. Belief, p. 26. The Neo-Platonic doctrine of “emanation” led to the belief that a man might become so filled with the divine essence as to become divine himself. This was the claim of Simon the Magician, who “became confessedly a god to his silly followers,” says Hippolytus in his Refutation of all Heresies, bk. vi., cap. 13.
[199] Die Etrusker, Bd. ii., s. 111.