amount of learning.

It is not denied, even by those who oppose modern theories respecting
the genesis of organisms, that there are, excluding some psychical
elements, many and important points of resemblance between man and
animals in the exercise of their consciousness, intelligence, and
emotions, if indeed they are not identically the same. The comparative
psychology of man and animals plainly shows that the perceptions, both
in their respective organs and in their mode of action, act in the same
way, especially in the higher animals; and the origin, movements, and
associations of the imagination and the emotions are likewise identical.
Nor will it be disputed that we find in animals implicit memory,
judgment, and reasoning, the inductions and deductions from one special
fact to another, the passions, the physiological language of gestures,
expressive of internal emotions, and even, in the case of gregarious
animals, the combined action to effect certain purposes; so that, as far
as their higher orders are concerned, animals may be regarded as a
simple and undeveloped form of man, while man, by his later psychical
and organic evolution, has become a developed and complex animal.[4]

In my book on the fundamental law of intelligence in the animal kingdom,
I attempted to show this great truth, and to formulate a principle
common to all animals in the exercise of their psychical emotions, by
setting forth the essential elements as they are generally displayed. I
think I was not far from the truth in establishing a law which seems
indubitable; although, while some men whose opinion is worthy of esteem
have accepted it, other very competent judges have objected to some
parts of my theory, but without convincing me of error. I repeat my
conclusions here, since they are necessary to the theory of the genesis
of myth, which I propose to explain in this work. I hold the complete