ness to its warmth except by faith in some happier man’s reported intuition. The mythologist or poet, before science exists, is accordingly the man of truest and most adequate vision. His persuasion that he knows the heart and soul of things is no fancy reached by artificial inference or analogy but is a direct report of his own experience and honest contemplation.
More often, however, tertiary qualities are somewhat transposed in projection, as sound in being lodged in the bell is soon translated into sonority, made, that is, into its own potentiality. In the same way painfulness is translated into malice or wickedness, terror into hate, and every felt tertiary quality into whatever tertiary quality is in experience its more quiescent or potential form. So religion, which remains for the most part on the level of crude experience, attributes to the gods not only happiness—the object’s direct tertiary quality—but goodness—its tertiary quality transposed and made potential; for goodness is that disposition which is fruitful in happiness throughout imagined experience. The devil, in like manner, is cruel and wicked as well as tormented. Uncritical science still attributes these transposed tertiary qualities to nature; the mythical notion of force, for instance, being a transposed sensation of effort. In this case we may distinguish two stages or degrees in the transposition: first, before we think of our own pulling, we say the object itself pulls;
