sympathetic way of regarding the external world (Mythol. Ar. i. 39), "Deep is the tenderness with which they describe the deaths of the sun-stricken dew, the brief career of the short-lived sun, and the agony of the Earth-mother mourning for her summer child." Not only did early man cherish these passionate sympathies with the fortunes of the sun and the dew, but he cherished them almost to the exclusion of emotions perhaps more obvious and natural as we moderns hold. Man did not get used to the dawn; he was always afraid that the sun had sunk to rise no more, "years might pass, or ages, before his rising again would establish even the weakest analogy." Early man was apparently much more difficult to satisfy with analogies than modern mythologists are. After the sun had set and risen with his accustomed regularity, "perhaps for ages," "man would mourn for his death as for the loss of one who might never return."
While man was thus morbidly anxious for the welfare of the sun, and tearfully concerned about the misfortunes of the dew, he had, as we have seen, the moral qualities of the savage. He had also the intellectual confusion, the perplexed philosophy of the contemporary savage. Mr. Tylor, Mr. Im Thurn, Mr. Herbert Spencer, and most scientific writers on the subject, have observed that savages draw no hard and fast line between themselves and the animal or even the inanimate world. To the mind of the savage all things organic or inorganic appear to live and to be capable of conscious movement and even of speech. All the world is made in the savage's own image. Sir George Cox's early man was in this savage intellectual condition, "He had life, and therefore all things else must have life also. The sun, the moon, the stars, the ground on which he trod, the clouds, storms, and lightnings were all living beings: could he help thinking that, like himself, they were conscious beings also?"
