and why there is found in man the possibility of modifying all these
mythical forms into an image supposed to be external to himself, living
and personal. For if we are enabled to reply scientifically to such
inquiries, we shall not only have concentrated in a single fact all the
most diverse normal and abnormal forms of myth peculiar to man, but we
shall also have given an ulterior and analytic explanation of this fact.

I certainly do not presume to declare myself competent to effect so
much, and I am more conscious than my critics how far I fall short of my
high aim; but the modest attempt, made with the resolution to accept all
criticism offered with courtesy and good faith, does not imply culpable
presumption nor excessive vanity.

I regret to say that it is not on this point only that my theory of myth
differs from that of others; I shall not be satisfied if I only succeed
in discovering in man the primitive act which issues the general
animism of things, which becomes the substance of the ulterior myths in
their intellectual and historical evolution. It is evident, at least to
those who do not cling obstinately to old traditions, that man is
evolved from the animal kingdom. The comparative anatomy, physiology,
and psychology of man and other animals distinctly show their intimate
connection in conformation, tissues, organs, and functions, and above
all, in consciousness and intelligence. This truth, deduced from simple
observation and experiment, must lead to the conviction that all issued
from the same germ, and had the same genesis.

For those who do not cherish pedantic and sectarian prejudices, this
hypothesis is changed into assurance by modern discoveries; it is shown
in the transformations and transitions of paleontological forms; in the
embryogenic evolution of so many animals, man included, which, according