H; if not, we shall at any rate find the desired idea by running over the series backward from D to A. Not much stress, however, should be put upon this last illustration; for the text is so obscure that many different interpretations have been given by commentators. Perhaps Aristotle meant to illustrate something more profound than the mere linkings of presentations in a series, and the process of recollecting the mental train. But the illustration of such a simple matter as this was not unimportant in the first scientific study of memory. The place of memory in the Aristotelian psychology in relation to the lower psychic activities is plain from what has been said. The relation of memory, as voluntary recollection, to the higher activity of the Nous is indicated by Aristotle when he says that recollection is a syllogistic process. Thus it is that, while many animals have the lower kind of memory, man alone has the higher form. “The reason is”, says Aristotle, “that Reminiscence is, as it were, a kind of syllogism, or mental discourse. For he who is reminiscent, that he has formerly seen or heard, or otherwise perceived, anything virtually performs an act of syllogism.”[22] With Aristotle the higher functions of the soul are based upon the lower. “Without nutrition, there is no sense; without sense there is no phantasy; without phantasy there is no cogitation or intelligence.”[23] The place of memory among the soul’s functions is, with the phantasy or imagination, mediate between sensation and intelligence. In connection with Aristotle’s @doctrine@ of recollection, one passage in his Psychology is interesting, although its importance has, perhaps, been exaggerated. “Recollection,” he says, “starts from the soul and terminates in the movements or impressions which are stored up in the organs of sense.”[24] Siebeck interprets this passage as meaning that the soul has the power by means of the heart to effect a sort of efferent movement towards the sense organs and thus to arouse anew the persisting residua of former motions. Recollection, then, with Aristotle as in modern psychology, is an excitation of the sense organs, reproduced in a less degree; and the same organs are excited and the same movements repeated as in the original sensation.[25] This passage is certainly a remarkable anticipation of Bain’s famous doctrine that a reproduced impression “occupies the very same parts and in the same manner” as the original impression.[26]