, but by unshaken firmness and tenacity we shall
promote science and freedom. If this modest essay has done anything to
show the necessity of such culture, and in what way science and freedom,
and these two factors only, have brought forth fruit throughout the
history of the human race, my labour will be richly rewarded, and I may
say with satisfaction--_dies non perdidi!_

FOOTNOTES.

[1] Simrock wrote: "Myth is the earliest form in which the mind of
heathen peoples recognized the universe and things divine."

[2] _Kumarila_, in reply to the opponents who inveighed against the
immorality of his gods, wrote that the fable relates how Prajapati, the
lord of creation, violated his own daughter. But what does this signify?
Prajapati is one name for the sun, so called because he is the lord of
light. His daughter Ushas is the dawn, and in declaring that he fell in
love with her, it is only meant that when the sun rises, it follows the
dawn. So also, when it is said that Indra seduced Ahalya, we are not to
suppose that God committed such a crime, but Indra is the sun, and
Ahalya is the night; and so we may say that the night is seduced and
conquered by the morning sun. This, and other instances may be found in
Max Mueller's _History of Ancient Sanscrit Literature_. Other instances
might be given.

[3] Vico writes: "The human mind is naturally inclined to project itself
on the object of its external senses." And again, "Common speech ought
to bear witness to ancient popular customs, celebrated in times when the
language was formed." So again: "Men ignorant of the natural causes of
things assign to them their own nature...." In another place: "The
physical science of ignorant men is a kind of common metaphysics, by
which they assign the causes of things which they do not understand to
the will of the gods." Again: "Ignorant and primitive men transform all
nature into a vast living body, sentient of passions and affections."

[4] See, among other authorities for the most important phenomena of
animals in their natural associations, the profoundly learned work by
the well-known A. Espinas: _Des societes animales: etude de Psychologie
comparee_, Paris, 2nd edit., 1879.

[5] I stated in my former essay on the fundamental law of the
intelligence in the animal kingdom that philosophy was only the research
into the psychical manifestations of the animal kingdom, and into those
peculiar to man, in connection with the respe