order of things, whereas it is a spontaneous and primary intuition of
the animal intelligence.

Alger, although he is also mistaken as to the true causes of myth in
general, expresses himself better when he asserts that the brain of a
savage is always dominated by the idea that all objects whatsoever have
a soul precisely similar to that of man. The custom of burning and
burying various things with the dead body was, he thinks, in many cases
prompted by the belief that every such object had its _manes_.[12]

In fact, the innate psychical and organic constitution of the
intelligence, both animal and human, is such that it spontaneously and
necessarily projects itself into every object of nature and perception,
animating and personifying it by this special law, and not by a
reflective hypothesis, such as would be the conscious and deliberate
solution of a given problem. Such a solution cannot be made by animals,
since as we have shown they are without the faculty of making a
deliberate research into any subject; nor can it be effected by the
primitive man, in whom the reasoning faculty with which he is endowed is
still undeveloped.

The real origin of reflection is not to be found in what may be called
the mythical creation of nature, which is the necessary result of the
spontaneity of the intelligence, both in man and animals; it is
developed after long duration of barbarism and ignorance. M'Lennan and
others have shown how the era of reflection and hypothesis begins in the
evolution of human intelligence. Sekesa, an intelligent Kaffir, said to
Arbrousset,[13] "For twelve years I have shepherded my flock. It was
dark, and I sat down upon a rock and asked myself such questions as
these, sad questions, since I was unable to answer them. Who made the