the animation not merely of external forms, but of internal
perceptions, ideas, sentiments, and all kinds of emotions. We know that
man has not only the perception of external and internal things, but
also the perception of this perception. Hence the external form, or the
internal sentiment and emotion, may by the dominion of his will over all
the attributes of his intelligence be once more subjected to his
deliberate observation and intuition; by this process the external and
internal world are doubled in their intrinsic ideal, and give birth to
analysis and abstraction, that is, to the specification and
generalization of the things observed.

When this spontaneous faculty of man has been developed within him, his
observation of the similarities, analogies, differences, and identities
which are to be found in all things and phenomena, in sentiments and
emotions, necessarily induces him to collect and simplify them in
special forms, to combine these various intuitions in a homologous type;
this type corresponds with an external or internal congeries of similar,
identical, or analogous images or ideas, out of which the species and
genera of the intellect are formed. In this way, for instance, arose the
mental classification of trees, plants, flowers, rivers, springs,
animals, and the like, as well as that of love, hatred, sorrow, anger,
birth, and death, strength, weakness, rule, and obedience; in short, the
generic conceptions of all natural phenomena, as well as of psychical
sentiments and emotions.

Animals, for example, perceive a given plant or tree, as a thing
presented at the moment to their individual consciousness, and by
infusing this consciousness into the object in question, they animate
and personify it, especially if its fruits or leaves are attractive, or
if it is moved by the wind. We have seen that all things are necessarily