of animal perception.

Nor could it be otherwise. The internal activity and intrinsic sense of
conscious and deliberate life which inspires animals and men, while the
latter are still ignorant of the rational order of things, is
necessarily reflected both in the external objects of perception and in
the internal emotions, as if they were operating causes independent of
the will of the percipient. It is impossible for an animal, which is
unable by voluntary observation to make, any analytic distinction
between the subject and the object, and their respective effects, to
consider such phenomena as mechanical entities, subject to necessary and
eternal laws. The animal therefore accepts the idea suggested by his
spontaneous and subjective nature, that these phenomena are alive.
Grass, fruits, plants, water, the movement of material bodies, ordinary
and extraordinary meteors, all are implicitly apprehended by him as
subjects endowed with will and purpose after the manner of mankind. Nor
can the living subjectivity of the phenomenon ever be gauged by the
animal in whom the deliberate power of reflection is wanting. His life
is consequently passed in a world of living subjects, not of phenomena
and laws which mechanically act together; it is, so to speak, a
permanent _metaphor_.

Man himself, so far as his animal nature is concerned, acts in the same
way, and although he subsequently attains to the exercise of reasoning
powers in virtue of the psychical reduplication of himself, the
primitive faculty persists, and hence comes the mythical creation of a
peculiar world of conceptions which give rise to all superstitions,
mythologies, and religions. This is also the process of science itself,
as far as the classifying method and intrinsic logical form are
concerned. The historical source of the two great streams of the
intellect, the mythical and the scientific, is found in the primitive
act of _entifying_ the phenomenon presented to the senses.

We must briefly describe the evolution of these two mythical and
scientific faculties of the mind; we must investigate the mode and cause
of their divergence from a common source, through what transformations
they pass, in order to see in what way the one is gradually dried up,
while the other increases in volume and force. The reader must forgive
us if we use some repetition in developing a subject on which we have
already touched, since without such repetition the present historical