So we return, after a long digression, to our point of departure. There are, we have said, twoThe two memories and their interplay. Each borrows from and supports the other. memories which are profoundly distinct: the one, fixed in the organism, is nothing else but the complete set of intelligently constructed mechanisms which ensure the appropriate reply to the various possible demands. This memory enables us to adapt ourselves to the present situation; through it the actions to which we are subject prolong themselves into reactions that are sometimes accomplished, sometimes merely nascent, but always more or less appropriate. Habit rather than memory, it acts our past experience but does not call up its image. The other is the true memory. Co-extensive with consciousness, it retains and ranges alongside of each other all our states in the order in which they occur, leaving to each fact its place and consequently marking its date, truly moving in the past and not, like the first, in an ever renewed present. But, in marking the profound distinction between these two forms of memory, we have not shown their connecting link. Above the body, with its mechanisms which symbolize the accumulated effort of past actions, the memory which imagines and repeats has been left to hang, as it were, suspended in the void. Now, if it be true that we never perceive anything but our immediate past, if our consciousness of the present is already memory, the two terms
