in the human or in other animal organisms may be explained as stunted or rudimentary survivals of organs useful in a previous stage of life, so the anomalous and irrational myths of civilised races may be explained as survivals of stories which, in an earlier state of thought and knowledge, seemed natural enough. The persistence of the myths is accounted for by the well-known conservatism of the religious sentiment--a conservatism noticed even by Eusebius. "In later days, when they became ashamed of the religious beliefs of their ancestors, they invented private and respectful interpretations, each to suit himself. For no one dared to shake the ancestral beliefs, as they honoured at a very high rate the sacredness and antiquity of old associations, and of the teaching they had received in childhood."(1) (1) Praep. E., ii. 6, 19. Thus the method which we propose to employ is in harmony both with modern scientific procedure and with the views of a clear-sighted Father of the Church. Consequently no system could well be less "heretical" and "unorthodox". The last advantage of our hypothesis which need here be mentioned is that it helps to explain the DIFFUSION no less than the ORIGIN of the wild and crazy element in myth. We seek for the origin of the savage factor of myth in one aspect of the intellectual condition of savages. We say "in one aspect" expressly; to guard against the suggestion that the savage intellect has no aspect but this, and no saner ideas than those of myth. The DIFFUSION of stories practically identical in every quarter of the globe may be (provisionally) regarded as the result of the prevalence in every quarter, at one time or another, of similar mental habits and ideas. This explanation must not be pressed too hard nor too far. If we find all over the world a belief that men can change themselves and their neighbours into beasts, that belief will account for the appearance of metamorphosis in myth. If we find a belief that inanimate objects are really much on a level with man, the opinion will account for incidents of myth such as that in which the wooden figure-head of the Argo speaks with a human voice. Again, a widespread belief in the separability of the soul or the life from the body will account for the incident in nursery tales and myths of the "giant who had no heart in his body," but kept his heart and life elsewhere. An ancient identity of mental status and the working of similar mental forces at the attempt to explain the same phenomena will account, without any theory of borrowing, or transmission of myth, or of original unity of race, for the world-wide diffusion of many mythical conceptions.