of succession, such things as reminiscences, perceptions,
emotions, volitions, passions, theories, and all the other
furnishings of an individual's mind may be engendered.
The very Self or ego of the individual comes in this
way to be viewed no longer as the pre-existing source of
the representations, but rather as their last and most com-
plicated fruit.

Now, if we strive rigorously to simplify the phenomena
in either of these ways, we soon become aware of inade-
quacies in our method. Any particular cognition, for ex-
ample, or recollection, is accounted for on the soul-theory
by being referred to the spiritual faculties of Cognition
or of Memory. These faculties themselves are thought
of as absolute properties of the soul; that is, to take
the case of memory, no reason is given why we should
remember a fact as it happened, except that so to re-
member it constitutes the essence of our Recollective
Power. We may, as spiritualists, try to explain our mem-
ory's failures and blunders by secondary causes. But
its successes can invoke no factors save the existence of
certain objective things to be remembered on the one
hand, and of our faculty of memory on the other. When,
for instance, I recall my graduation-day, and drag all its
incidents and emotions up from death's dateless night, no
mechanical cause can explain this process, nor can any
analysis reduce it to lower terms or make its nature seem
other than an ultimate datum, which, whether we rebel or
not at its mysteriousness, must simply be taken for granted
if we are to psychologize at all. However the associationist
may represent the present ideas as thronging and arranging
themselves, still, the spiritualist insists, he has in the end to
admit that something, be it brain, be it 'ideas,' be it 'asso-
ciation,' knows past time as past, and fills it out with this
or that event. And when the spiritualist calls memory an
'irreducible faculty,' he says no more than this admission
of the associationist already grants.

And yet the admission is far from being a satisfactory
simplification of the concrete facts. For why should this
absolute god-given Faculty retain so much better the events
of yesterday than those of last year, and, best of all, those

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