The facts of observation or of inference which Darwin accepted are these: Conscious experience accompanies some of the modes of animal behaviour; it is concomitant with certain physiological processes; these processes are the outcome of development in the individual and evolution in the race; the accompanying mental processes undergo a like development. Into the subtle philosophical questions which arise out of the naïve acceptance of such a creed it was not Darwin's province to enter; "I have nothing to do," he said,[159] "with the origin of the mental powers, any more than I have with that of life itself." He dealt with the natural history of organisms, including not only their structure but their modes of behaviour; with the natural history of the states of consciousness which accompany some of their actions; and with the relation of behaviour to experience. We will endeavour to follow Darwin in his modesty and candour in making no pretence to give ultimate explanations. But we must note one of the implications of this self-denying ordinance of science. Development and evolution imply continuity. For Darwin and his followers the continuity is organic through physical heredity. Apart from speculative hypothesis, legitimate enough in its proper place but here out of court, we know nothing of continuity of mental evolution as such: consciousness appears afresh in each succeeding generation. Hence it is that for those who follow Darwin's lead, mental evolution is and must ever be, within his universe of discourse, subservient to organic evolution. Only in so far as conscious experience, or its neural correlate, effects some changes in organic structure can it influence the course of heredity; and conversely only in so far as changes in organic structure are transmitted through heredity, is mental evolution rendered possible. Such is the logical outcome of Darwin's teaching.