indicates good and bad and life and death. Thus, in the 

 moral codes, both phases of the struggle the good and 

 the bad, a god and a devil, heaven and hell have been 

 represented. 



In material and structure the brains of all animals, wild 

 or domestic, are identical with the brain of man, differing 

 only in the matter of size and organization. Except in the 

 development of that part of the brain which we designate 

 mind, the brain of a lion, an elephant, or a dog is as efficient 

 within its scope as the brain of man, and in the control of 

 the special senses the brains of wild animals are far more 

 efficient than the brain of man. 



Unlike man, wild animals do not appear to think about 

 themselves. Therefore they do not think in error about 

 themselves. Unlike man, wild animals are not able to 

 reason that because their minds can review the past, they 

 can project a future, and because they have imagination, 

 therefore they are made up of two parts, their bodies and 

 their spirits. 



The elephant would not make such an error, since he does 

 not possess the mechanism for making the reaction. Could 

 the elephant have such a reaction, his god would un- 

 doubtedly be a luscious leaf and his devil a mouse. Early 

 and primitive man seems to have made a similar reaction. 



Suppose that today we did not know that there was such 

 a sensitive structure as the brain within the skull and we 

 believed that the brain was inert material, like the hump of 

 a camel. Yet if the brain of man could function as it does, 

 might not man today, then, believe that a spirit inhabited 

 him, governed him, made his decisions, directed him in his 

 tasks and that when it became inactive he slept, when it 

 became a little too active he dreamed, when it was dis- 

 pleased he became angry, when it was satisfied he was 

 happy? Might he not believe that it taught his hand its 

 cunning, that it guided his footsteps to school, that it was a 



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