higher, not lower, but
different as harmony from counterpoint. As, however, in the most
absolute counterpoint there is still harmony, and in the most absolute
harmony still counterpoint, so high philosophy should be still in touch
with common sense, and common sense with high philosophy.

The common-sense view of the matter to people who are not over-curious
and to whom time is money, will be that a baby is not a baby until it is
born, and that when born it should be born in wedlock. Nevertheless, as
a sop to high philosophy, every baby is allowed to be the offspring of
its father and mother.

The high-philosophy view of the matter is that every human being is still
but a fresh edition of the primordial cell with the latest additions and
corrections; there has been no leap nor break in continuity anywhere; the
man of to-day is the primordial cell of millions of years ago as truly as
he is the himself of yesterday; he can only be denied to be the one on
grounds that will prove him not to be the other. Every one is both
himself and all his direct ancestors and descendants as well; therefore,
if we would be logical, he is one also with all his cousins, no matter
how distant, for he and they are alike identical with the primordial
cell, and we have already noted it as an axiom that things which are
identical with the same are identical with one another. This is
practically making him one with all living things, whether animal or
vegetable, that ever have existed or ever will--something of all which
may have been in the mind of Sophocles when he wrote:--

"Nor seest thou yet the gathering hosts of ill
That shall en-one thee both with thine own self
And with thine offspring."

And all this has come of admitting that a man may be the same person for
two days running! As for sopping common sense it will be enough to say
that these remarks are to be taken in a strictly scientific sense, and
have no appreciable importance as regards life and conduct. True they
deal with the foundations on which all life and conduct are based, but
like other foundations they are hidden out of sight, and the sounder they
are, the less we trouble ourselves about them.

What other main common features between heredity and memory may we note
besides the fact that neither can exist without that kind of physical
continuity which we call personal identity? First, the development of
the embryo proceeds in an established order; so mus