common sense, are yet connected with the impulse--called by Jung the _libido_--that underlies the evolution of the race. If we employ the terminology of Bergson and Driesch, we may say that the _élan vital_, or _entelechy_, is the _libido_ of Jung; that, as the animal progresses along the path of evolution, it becomes the sexual impulse in the wider sense given to the term by Freud; and that in one aspect it finally becomes the sexual impulse in the sense in which the term is commonly understood, while it achieves infinitely higher levels in the direction of spiritual progress at the same time. But observe what this implies. We have just noticed the obvious fact that the sex-impulse involves a sense of relation. It is probable that the first dawnings of relationship, albeit in a primitive, almost sensational form, arise here. The using of inanimate objects as tools is probably evolved later than conjugation, even in the protozoa. _Difflugia_ may make use of grains of sand to form its test, but all protozoa conjugate. Anyhow, this is a minor matter. The important point is that in the sex-impulse arises first the sense of a relation between individuals, which is destined, far later, to grow into the first stages of love; and in the development of the child we find traces of this origin, distorted and chronologically misplaced, exactly as one would expect from the Law of Recapitulation. Another point of interest arises here. Many psychoanalysts, and notably Jung[30], have shown that mythology has an overwhelmingly sexual content. Further, Rivers[31], and others, have extended the conception of the primitive, or infantile, character of myth in relation to the primitive or infantile character of dreams, showing that both belong to a lower level of culture than does the waking self. As time goes on more and more, not only of the minor activities of the individual, but of the earlier activities of the race, are relegated to the unconscious. Psychologists have long recognised this fact in dealing with habit-formation, but these recent writers have given it a deeper significance. The spirit uses the past as something on which to build the future. In old days, and among primitive peoples still to-day, the explanation of life was sought in a very childish manner. The impulse of sex was not understood, its relation to procreation was largely hidden, as witness the ceremonies of Intichiuma, and many others that, by symbolic magic, should confer fertility. It was mysterious, yet immensely powerful. It had some sort of relation to the birth of children and animals. The creation of all things was mysterious, but since the new was born these two mysteries must be connected. Hence the sexual symbolism of myths that were predominantly aetiological in character--that were predominantly attempts to answer the great Why? of the universe.