necessary to his life, he now invested with the good purposes of the better nature within him; in the maleficent forces of the cosmos he read the malignant will of his own angry passions. But it is not as mere phenomena that these powers, thus finally ensouled and regarded as personal, can be thought about. In the beginning the human mind carries on its mental processes largely with the aid of images--recovered images of something seen, heard, felt, or tasted--and is yet far off from the stage of scientific thought in which abstract concepts take the place of the recovered mental pictures which have been yielded through the senses. Man thus needed concrete images with which to think about the personal powers of the external world, and he naturally found them in the animal and human shapes already familiar to him. Discovering some likeness between a Nature force and some animal, he henceforth associated the two, and recalled the image of the animal as the more concrete means of mental recovery when he wished to think of the abstract Nature power. Or, associating some departed ancestor, relative, hero, or king with the Nature force--an association which would be greatly strengthened by belief in the survival of the soul after death--he gradually confounded the disembodied human power with the soul of the Nature power, and through the law of least effort, used the concrete image of the departed human being to stand in his mental processes for the much more difficult thought of the Nature force. But, whatever the process, animal shapes were obviously needed to reduce the Nature powers to such a degree of concreteness as would make it possible for primitive man to deal with them as objects of thought. And it is not less certain that while, for some races, the earliest shapes thus utilized were those of the lower animals, the final form for all races was that of man himself.