We have shown that the perception of the phenomenon, as it affects the inner and external consciousness, necessarily involves the form of the subject, and the causative power which animates that form, and this becomes the intellectual source of special and specific myths. These myths, whether they are derived from physical or moral phenomena, are subsequently so completely impersonated as to be resolved into a perfectly human form. In the case of the abstract conceptions necessary in speech, such anthropomorphism does not generally occur; yet we see that sensation and a physiological genesis are inseparable from an abstract conception. Without such sensation of the phenomenon these conceptions would be unintelligible to the percipient himself and to others. In direct sensation, the phenomenon is external, and when it is reproduced in the mind the same cerebral motions to which that sensation was due are repeated. It is an absolute law, not only of the human mind but of animal intelligence, that the phenomenon should generate the implicit idea of a thing and cause, and the necessity of this psychical law is also apparent in the abstract conception of some given quality. If the effect is not identical, it is at any rate analogous. Primitive man did not take whiteness, for example, considered in itself, to be an active subject, like the specific natural myths which we have mentioned, but he regarded it as something which had a real existence, and he might under certain circumstances invest it with deliberate power. If we have fully grasped this deep faculty of the mind, and the spontaneous animation of all phenomena, both external and internal, it will not be difficult to understand the reappearance of the same law in abstract conceptions. The sensation of the quality, and consequently of the phenomenon, is reproduced, and the phenomenon generates the implicit idea of a subject, and therefore of a possible cause in given circumstances. If such a law did not produce upon man the mythical personification of his primitive abstract conceptions, at any rate it involved a belief in the objective reality of these conceptions, which were implicitly held to possess an independent existence. Among prehistoric and savage races, who were ignorant of the laws and nature of cosmic forces, the greater or less weight of a thing did not involve any examination of the mass of a phenomenon, its distance, and the general laws of gravity; this differential weight was itself believed to be a thing which acted, and sometimes deliberately, acted in different ways on the different objects which they were comparing at the moment. In other words, gravity was regarded as something which existed independently of the bodies in which its properties were manifested.