"Way of Cows"; the Cymris associated it with, the course of the wind; for Scandinavians it was "The Road of Winter"; the Persians viewed it as the route along which the straw carrier drew his burden; to this day the Winnebagoes call it "The Way of the Chiefs."[1]
Science itself is indebted to terms and phrases in which outer realities are assimilated to the circumstances of the life lived by man and by the societies which he forms. Such words as "attraction," "repulsion," "resistance," "nature," "body," "atom," "current," contain obviously anthropomorphic elements. The human origin of the idea conveyed by the term "inertia" may be more or less veiled by unfamiliar Latin elements, yet it is recovered for us again in Trägheit, "idleness," the German form of the word. The phrase "natural selection" contains a teleological element which has more than once been used to throw discredit on the process which it describes. And when one observes how persistently such an anthropopathic expression as "affinity" is still applied to chemical reaction, or with what naïveté the term "law" is transferred from the realm of human jurisprudence into the domain of natural processes, one ceases to wonder at the constant confusions of outer with inner in which so much of the psychomorphism of the time has had its origin.
It would be strange, then, if, seen in so many of man's efforts to interpret the inanimate things around him, this process of self-projection should not also be valid for the larger relations of his mental activity to the universe. It is but a step, in fact, from the application of anthropomorphic words to the objects and processes of Nature, to the employment regarding such processes of anthropomorphic thought. As the child finds the satisfaction of its fancy in the discovery of some strange face as suggested to him in the decorations of the wall paper which surrounds his sick-bed, or in tracing out from the contours of clothes hung up within range of his vision the preposterous outline or figure of some human likeness or caricature, so the savage, with a deeper purpose born of necessity, traces out from the larger patterns of the moving world about him the organic shapes, embodying will and personality, that are to serve him as explanations of the external power which touches his existence for good or for evil, and which, thus serving him, enable him to come into relations with that power. It is the deepest interests of human life which make this process necessary, and it is of the very nature of the process that the characters thus projected into the environment must always—throughout the history of human ascent, and at every particular stage of it—be closely and definitely correlated with the degree and kind of the self-knowledge which is its source.
- ↑ Les Origines Indo-Européennes. Pictet, p. 568.
