Let us imagine that the aboriginal—original human specimen was one of two brother apes, _A_ and _B_; they were alike in every respect; both were animal space-binders; but something strange happened to _B_; he became the first time-binder, a human. No matter how, this “something” made the change in him that lifted him to a higher dimension; it is enough that in some-wise, over and above his animal capacity for binding space, there was superadded the marvelous new capacity for binding-time. He had thus a new faculty, he belonged to a new dimension; but, of course, he did not realize it; and because he had this new capacity he was able to analyze his brother “_A_”; he observed “_A_ is my brother; he is an animal; but he is my brother; therefore, _I_ AM AN ANIMAL.” This fatal first conclusion, reached by false analogy, by neglecting a fact, has been the chief source of human woe for half a million years and it still survives. The time-binding capacity, first manifest in _B_, increased more and more, with the days and each generation, until in the course of centuries man felt himself increasingly somehow different from the animal, but he could not explain. He said to himself, “If I am an animal there is also in me something higher, a spark of some thing _super_natural.” With this conclusion he estranged himself, as something apart from nature, and formulated the impasse, which put him in a cul-de-sac of a double life. He was neither true to the “supernatural” which he could not know and therefore, could not emulate, nor was he true to the “animal” which he scorned. Having put himself outside the “natural laws,” he was not really true to any law and condemned himself to a life of hypocrisy, and established speculative, artificial, unnatural laws. “How blind our familiar assumptions make us! Among the animals, man, at least, has long been wont to regard himself as a being quite apart from and not as part of the cosmos round about him. From this he has detached himself in thought, he has estranged and objectified the world, and lost the sense that he is of it. And this age-long habit and point of view, which has fashioned his life and controlled his thought, lending its characteristic mark and color to his whole philosophy and art and learning, is still maintained, partly because of its convenience, no doubt, and partly by force of inertia and sheer conservatism, in the very teeth of the strongest probabilities of biological science. Probably no other single hypothesis has less to recommend it, and yet no other so completely dominates the human mind.” (Cassius J. Keyser, loc. cit.) And this monstrous conception is current to-day: millions still look upon man as a mixture of animal and something supernatural.