When I wrote “Life and Habit,” I had arrived at the conclusion that memory was the most essential characteristic of life, and went so far as to say, “Life is that property of matter whereby it can remember—matter which can remember is living.” I should perhaps have written, “Life is the being possessed of a memory—the life of a thing at any moment is the memories which at that moment it retains”; and I would modify the words that immediately follow, namely, “Matter which cannot remember is dead”; for they imply that there is such a thing as matter which cannot remember anything at all, and this on fuller consideration I do not believe to be the case; I can conceive of no matter which is not able to remember a little, and which is not living in respect of what it can remember. I do not see how action of any kind is conceivable without the supposition that every atom retains a memory of certain antecedents. I cannot, however, at this point, enter upon the reasons which have compelled me to this conclusion. Whether these would be deemed sufficient or no, at any rate we cannot believe that a system of self-reproducing associations should develop from the simplicity of the amœba to the complexity of the human body without the presence of that memory which can alone account at once for the resemblances and the differences between successive generations, for the arising and the accumulation of divergences—for the tendency to differ and the tendency not to differ. At parting, therefore, I would recommend the reader to see every atom in the universe as living and able to feel and to remember, but in a humble way. He must have life eternal, as well as matter eternal; and the life and the matter must be joined together inseparably as body and soul to one another. Thus he will see God everywhere, not as those who repeat phrases conventionally, but as people who would have their words taken according to their most natural and legitimate meaning; and he will feel that the main difference between him and many of those who oppose him lies in the fact that whereas both he and they use the same language, his opponents only half mean what they say, while he means it entirely. The attempt to get a higher form of a life from a lower one is in accordance with our observation and experience. It is therefore proper to be believed. The attempt to get it from that which has absolutely no life is like trying to get something out of nothing. The millionth part of a farthing put out to interest at ten per cent, will in five hundred years become over a million pounds, and so long as we have any millionth of a millionth of the farthing to start with, our getting as many million pounds as we have a fancy for is only a question of time, but without the initial millionth of a millionth of a millionth part, we shall get no increment whatever. A little leaven will leaven the whole lump, but there must be _some_ leaven.