The external world appears to animals to be a great and mighty movement and congeries of living, conscious, deliberating beings, and the value of the phenomenon or thing is great in proportion to its effect on the animal itself. The objective and simple reality, as it appears to man, has no existence for animals; from the nature of their intelligence they cannot attain to any explicit conception of it, so that this reality is resolved and modified into their own image. The eternal and infinite flux, by which all things come and go in obedience to laws which are permanent and enduring, appears to animals to be a vast and confused dramatic company in which the subjects, with or without organic form, are always active, working in and through themselves, with benign or malignant, pleasing or hurtful influence. It is for this reason, and this reason only, that their life of consciousness and of relation is so deeply seated and so readily excited. Nor do animals ever believe themselves to be alone among inanimate things; even when not surrounded by allied or different species, they have the sense of living amid the manifold forms of conscious and deliberating life which the world contains. This constant and deliberate animation of all the objects and phenomena of nature is spontaneous and necessary owing to the psychical and organic constitution of the animal kingdom, and it resolves itself into a universal personification of the phenomena themselves. In fact, the animal's intrinsic psychical personality is infused and transformed into each of them with more or less intensity and vigour; the phenomena are perceived by each individual just as far as he assimilates them, and he is constantly assimilating himself to them. His communication with the external world is in proportion with its internal reflection on himself, and he understands just as much as his own nature enables him to grasp. A careful consideration therefore shows that the conditions of animal knowledge consist in endowing the phenomena and objects of nature with consciousness and will. I think that this truth will prove a certain guide and beacon in the interpretation of the origin of myth and science in man. CHAPTER III. HUMAN SENSATION AND PERCEPTION. In man, as it has been clearly proved, sensations and perceptions occur both physiologically and psychically just as they do in animals. If science and the rational process of the interpretation of things have their origin and are evolved in us by the duplication of our faculties, such a function, which is due to this duplication, is very slowly developed and exercised, and in its origin, as an effort of the intelligence, it does not differ from that of animals.