stics
cannot be disputed, for it is postulated in the theory that each embryo
takes note of, remembers and is guided by the profounder impressions made
upon it while in the persons of its parents, between its present and last
preceding development. To maintain this is to maintain use and disuse to
be the main factors throughout organic development; to deny it is to deny
that use and disuse can have any conceivable effect. For the detailed
reasons which led me to my own conclusions I must refer the reader to my
books, "Life and Habit" {42} and "Unconscious Memory," {42} the
conclusions of which have been often adopted, but never, that I have
seen, disputed. A brief _resume_ of the leading points in the argument
is all that space will here allow me to give.

We have seen that it is a first requirement of heredity that there shall
be physical continuity between parents and offspring. This holds good
with memory. There must be continued identity between the person
remembering and the person to whom the thing that is remembered happened.
We cannot remember things that happened to some one else, and in our
absence. We can only remember having heard of them. We have seen,
however, that there is as much _bona-fide_ sameness of personality
between parents and offspring up to the time at which the offspring quits
the parent's body, as there is between the different states of the parent
himself at any two consecutive moments; the offspring therefore, being
one and the same person with its progenitors until it quits them, can be
held to remember what happened to them within, of course, the limitations
to which all memory is subject, as much as the progenitors can remember
what happened earlier to themselves. Whether it does so remember can
only be settled by observing whether it acts as living beings commonly do
when they are acting under guidance of memory. I will endeavour to show
that, though heredity and habit based on memory go about in different
dresses, yet if we catch them separately--for they are never seen
together--and strip them there is not a mole nor strawberry-mark, nor
trick nor leer of the one, but we find it in the other also.

What are the moles and strawberry-marks of habitual action, or actions
remembered and thus repeated? First, the more often we repeat them the
more easily and unconsciously we do them. Look at reading, writing,
walking, talking, playing the piano, &c.; the longer we have practised