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 known to geographers but by unutterable and most personal hatreds and loves. For then we allow the half-deciphered images of sense to drag behind them every emotion they have awakened. We endow each overmastering stimulus with all its diffuse effects; and any dramatic potentiality that our dream acts out under that high pressure—and crude experience is rich in dreams—becomes our notion of the life going on before us. We cannot regard it as our own life, because it is not felt to be a passion in our own body, but attaches itself rather to images we see moving about in the world; it is consequently, without hesitation, called the life of those images, or those creatures’ souls.

The pathetic fallacy is accordingly what originally peoples the imagined world. All the feelings aroused by perceived things are merged in those things and made to figure as the spiritual and invisible part of their essence, a part, moreover, quite as well known and as directly perceived as their motions. To ask why such feelings are objectified would be to betray a wholly sophisticated view of experience and its articulation. They do not need to be objectified, seeing they were objective from the beginning, inasmuch as they pertain to objects and have never, any more than those objects, been “subjectified” or localised in the thinker’s body, nor included in that train of images which as a whole is known to have in