t any rate in their first results and arts.

The vivid self-consciousness, inseparable at all times from every act,
passion, and emotion, actuates man and animals alike; he has this
consciousness in common with all other animals, and especially with
those superior orders which are nearest to himself. The further
perception of extrinsic things and phenomena occurs after the same
manner and in accordance with the same physiological and psychical laws.
By the intrinsic law of animal nature, as it is adapted to his cosmic
environment, we see the cause and necessity of the transfusion and
projection of himself into everything which he perceives; whence it
follows that he regards these things as living, conscious, and
deliberating subjects; and this is also the case with man, who animates
and endows with life all which surrounds him and which he perceives.

In fact, in man's spontaneous and immediate perception and apprehension
of any object or external phenomenon, especially in early life, the
innate effects are instantaneous, and correspond with the real
constitution of the function; analysis and reflex attention necessarily
and slowly succeed to this primitive animal act in the course of human
development. Consequently the true character and value of its effect on
the perception are the same in man and animals.

If in this psychical and organic fact of perception, man is at first
absolutely in the conditions of animals, identical effects must be
produced; and this was originally the case, as far as man himself and
external things were concerned. The powerful self-consciousness which
actuates man and animals alike is projected on the objects or phenomena
perceived, and they see them transformed into living, deliberating
subjects. In this way the world and all which it contains appears to be
a congeries of beings, actuated by will and consciousness, and powerful
for good or evil, and in practice they seek to modify, to encourage, or
to avoid such influence. The ultimate effect of this action, assumed to
be intentional in all and each of these subjects, will be their
personification, either vaguely or definitely, but always as a power
active for good or ill.

If we trace back the memories of historic and civilized peoples into the
twilight of their origin, at a time when they were still barbarous, and
little removed from their primitive savage conditions, we shall find,
the further we go back, the more vivid, general, and