view, is a masterpiece of analysis, like all those which issue from his
powerful mind.

Yet even if the truth of this doctrine should be in great measure
proved, the question must still be asked how it happens that man
vivifies and personifies his own image in duplicate, or else the
apparitions of dreams or their reflections, and the echoes of nature,
and ultimately the spirits of the dead.

Tylor developed his theory more distinctly and at greater length, and he
brought to bear upon it great genius, extraordinary knowledge, and a
sound critical faculty, so that his work must be regarded as one of the
most remarkable in the history of human thought. He belongs to the
school of evolution, and his book strongly confirms the truths of that
theory; since from the primitive germs of myth, from the various and
most simple forms of fetishes among all races, he gradually evolves
these rude images into more, complex and anthropomorphic forms, until he
attains the limits of natural and positive science. He admits that there
are in mankind various normal and abnormal sources of myth, but he comes
to the ultimate conclusion that they all depend on man's peculiar and
spontaneous tendency to _animate_ all things, whence his general
principle has taken the name of _animism_. It is unnecessary to say much
in praise of this learned work, since it is known to all, and cannot be
too much studied by those who wish for instruction on such subjects.

But while assenting to his general principle, which remains as the sole
ultimate source of all mythical representation, I repeat the usual
inquiry; what causes man to animate all the objects which surround him,
and what is the cause of this established and universal fact? The
marvellous ethnographic learning of the author, and his profound