same.

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