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 historical school of mythology, De Brosses should not be forgotten. In his Dieux Fétiches (1760) he follows the path which Eusebius indicated—the path of Spencer and Fontenelle—now the beaten road of Tylor and M'Lennan and Mannhardt.

In anthropology, in the science of Waitz, Tylor, and M'Lennan, in the examination of man's faith in the light of his social, legal, and historical conditions generally, we find, with Mannhardt, some of the keys of myth. This science "makes it manifest that the different stages through which humanity has passed in its intellectual evolution have still their living representatives among various existing races. The study of these lower races is an invaluable instrument for the interpretation of the survivals from earlier stages, which we meet in the full civilisation of cultivated peoples, and whose origins were in the remotest fetichism and savagery."

It is by following this road, and by the aid of anthropology and of human history, that we propose to seek for a demonstrably actual condition of the human intellect, whereof myth would be the natural and inevitable fruit. In all the earlier theories which we have sketched, inquirers took it for granted that the myth-makers were men with philosophic and moral ideas like their own—ideas which, from some reason of religion or state, they expressed in bizarre terms of allegory. We shall attempt, on the other hand, to prove that the human mind has passed through a condition quite unlike that of civilised men—a condition