The fundamental reason, then, why we attribute consciousness to natural bodies is that those bodies, before they are conceived to be merely material, are conceived to possess all the qualities which our own consciousness possesses when we behold them. Such a supposition is far from being a paradox, since only this principle justifies us to this day in believing in whatever we may decide to believe in. The qualities attributed to reality must be qualities found in experience, and if we deny their presence in ourselves (_e.g._, in the case of omniscience), that is only because the idea of self, like that of matter, has already become special and the region of ideals (in which omniscience lies) has been formed into a third sphere. But before the idea of self is well constituted and before the category of ideals has been conceived at all, every ingredient ultimately assigned to those two regions is attracted into the perceptual vortex for which such qualities as pressure and motion supply a nucleus. The moving image is therefore impregnated not only with secondary qualities—colour, heat, etc.—but with qualities which we may call tertiary, such as pain, fear, joy, malice, feebleness, expectancy. Sometimes these tertiary qualities are attributed to the object in their fulness and just as they are felt. Thus the sun is not only bright and warm in the same way as he is round, but by the same right he is also happy, arrogant, ever-young, and all-seeing; for a suggestion of these tertiary qualities runs through us when we look at him, just as immediately as do his warmth and light. The fact that these imaginative suggestions are not constant does not impede the instant perception that they are actual, and for crude experience whatever a thing possesses in appearance it possesses indeed, no matter how soon that quality may be lost again. The moment when things have most numerous and best defined tertiary qualities is accordingly, for crude experience, the moment when they are most adequately manifested and when their inner essence is best revealed; for it is then that they appear in experience most splendidly arrayed and best equipped for their eventual functions. The sun is a better expression of all his ulterior effects when he is conceived to be an arrogant and all-seeing spirit than when he is stupidly felt to be merely hot; so that the attentive and devout observer, to whom those tertiary qualities are revealed, stands in the same relation to an ordinary sensualist, who can feel only the sun’s material attributes, as the sensualist in turn stands in to one born blind, who cannot add the sun’s brightness to its warmth except by faith in some happier man’s reported intuition. The mythologist or poet, before science exists, is accordingly the man of truest and most adequate vision. His persuasion that he knows the heart and soul of things is no fancy reached by artificial inference or analogy but is a direct report of his own experience and honest