Theory of Mahan.—Mahan, in his Intellectual Philosophy, carries out the suggestion of Dr. Brown, and makes the emotion awakened in common by two or more objects, the sole law, or ground of association. One object recalls an other only by means of the feeling or state of mind common to both.
This View questionable.—That this is the philosophy of the suggesting principle in those cases in which two objects have not previously coëxisted in the mind—that is, in cases of suggestion, and not ofassociationproperly—I am disposed to admit, but that it is the philosophy ofassociation, strictly speaking, that it is the reason why objects which have been viewed together by the mind should afterward recall each other, is to be questioned. It seems to bean established law of mental action that objects once viewed in connection by the mind, afterward retain that connection. This is a grand and simple law of thought. I doubt whether any explanation can make it more simple, whether any thing is gained by calling in the influence of emotion to account for it. The emotion may, or may not, be the cause why objects, once coëxistent in the mind, recall each other. It is enough that the simple law of previous coëxistence, as now stated, covers the whole ground, and accounts for all the phenomena of mental association.
The same Rule given by Aristotle.—Long before the days of Brown and his successors, this same law had suggested itself to one of the closest thinkers, and most acute observers of mental phenomena, whom the world has ever seen, as a principle comprehensive of all the specific laws of association.Aristotle—as quoted by Hamilton—expresses the rule in the following terms:Thoughts, which have at any time, recent or remote, stood to each other in the relation of coëxistence, or immediate consecution, do, when severally reproduced, tend to reproduce each other.Under this general law he includes the specific ones of similars, contraries, and coädjacents, as comprehending all the possible relations of things to each other.
Further Question.—View of Rosenkranz.—It may still be questioned whether the specific laws of association, as usually given, viz., resemblance, contrast, contiguity, and cause, are a complete and exhaustive list. Are there not relations of things to each other, and so relations of thought, which do not fall under any of the categories now named? A distinguished psychologist of the Hegelian school, Rosenkranz, denies even that there are any laws of association. Law is found, he says, where the manifoldness still evinces unity, to which the manifold and accidental are subject. But association is not subject to any such unity. It is a free process. There are indeed certain limitations or categories of thought, but these so-called laws of association are not tobe confounded with those categories; they are not exhaustive of them. Why not also introduce the law by which we pass from quality to quantity, being to appearance, the universal to the particular, the end to the means, etc., etc.? In short, all metaphysical and logical categories lay claim to be included in the list of such laws. No one can calculate the possible connections of one conception with another. Each is, for us, the middle point of a universe from which we can go forth on all sides. What diverse trains of thought, for example, may the Strasburg minster awaken in my mind: the material of which it is built, the architect, the middle ages, the gothic style, etc., etc. There is, in a word, no law of association.
Objections to this View.—Such, in substance, is the view maintained by this able writer. We cannot altogether coincide with it. That the specific laws of Aristotle, Hume, and Brown, are not exhaustive, may very likely be true; that there is no law, no unity to which this manifoldness of conception is subject, is yet to be shown. Take the very case supposed. The gothic minster of Strasburg reminds me of the gothic style of architecture. What is that but an instance under the law of similarity? It reminds me of the middle ages. What is that but the operation of the law of contiguity in time? It brings to mind the architect. What is that but the relation of cause to effect? Or, if I think of the material of which the building is composed, the marble of this minster reminding me of the class, marble, does not that again fall under the relation of a part to the whole, which is comprehended under the general law of coadjacence, or contiguity in space? So quality and quantity, matter and form, being and appearance, as parts of a comprehensive whole, recall each other. The instances given, then, so far from proving that there is no law of association actually fall under the specific laws enumerated.
The Law of Contiguity includes what.—It is contended that this gives a wider extension to the law of contiguity intime and space than properly belongs to it. I reply, not wider than is intended by those who make use of this expression. Aristotle, the earliest writer who attempts any classification of the laws of suggestion, distinctly includes under the law ofcoadjacencewhatever stand as parts of the same whole, as,e. g., parts of the same building, traits of the same character, species of the same genus, the sign and the thing signified, different wholes of the same part, correlate terms, as the abstract and concrete, etc., etc.
Reference to the subjective Laws.—If it still is asked why does the minster of Strasburg, or any given object, suggest one of these several conceptions, and not some other in its place? the reason for this must doubtless be sought in the state of the mind at the time; in other words, in those subjective or secondary laws of suggestion, of which we have already spoken, as given by Brown and others. Aristotle has more concisely answered the question in the important rule which he adds as supplementary of his general law; viz., that, of two thoughts, one tends to suggest the other, in proportion, 1. To its comparative importance; 2. Its comparative interest. For the first reason, the foot is more likely to suggest the head than the head the foot. For the second reason, the dog is more likely to suggest the master than the master the dog.
§ II—Mental Recognition, as Distinguished from Mental Reproduction.
I.General Character of this Process.
The Faculty as thus far considered.—Thus far we have considered the faculty of mental representation only under one of its forms, viz., asreproductive. By the operation of this power, the intuitions of sense are replaced before the mind, in the absence of the original objects; images, so to speak, of the former objects of perception are brought out from the dark background of the past, and thrown in reliefupon the mental canvas. Picture after picture thus comes up, and passes away. The mind has the power of thus reproducing for itself, according to laws of suggestion already considered, the objects of its former perception. This it is constantly doing. No small part of our thinking is the simple reproduction of what has been already, in some form, before the mind.
An additional Element.—The intuitions of sense, thus replaced in the absence of the external objects, present themselves to the mind as mere conceptions, involving no reference to ourselves as the perceiving subject, nor to the time, place, and circumstances of the original perception. But suppose now this latter element to be superadded to the former; that along with the conception or recalling of the object, there is also the conception of ourselves as perceiving, and of the circumstances under which it was perceived; in a word, the recalling of thesubjectivealong with theobjectiveelement of the original perception, and we have now that form of mental representation which we termrecognitive, or mental recognition.
The two Forms compared and distinguished.—The two taken together, the reproduction, and the recognition, constitute what is ordinarily called memory, which involves, when closely considered, not only the reproduction, in thought, of the former object of perception, but also the consciousness of having ourselves perceived the same. The conception is given as before, but it is no longer mere conception in the abstract, standing by itself; it is connected now by links of time, place, and circumstance, with our own personal history. It is thissubjectiveelement that constitutes the essential characteristic of memory proper, or mental recognition, as distinguished from mere conception, or mental reproduction.
Specification of Time and Place.—It is not necessary that thespecific timeandplacewhen and where we previously perceived the object, or received the impression,should be recalled along with the object or impression; this may or may not be. More frequently, perhaps, these do recur to the mind, and the object itself is recalled or suggested by means of these specific momenta; but this is not essential to the act of memory. It is enough that we recognize the representation or conception, now before the mind, as, in general, an object of former cognition, a previous possession of the mind, and not a new acquisition.
Not of necessity voluntary.—Nor is it necessary to the fact of memory, that this recurrence and recognition of former perceptions and sensations, as objects of thought, should be the result of special volition on our part. It may be quite involuntary. It may take place unbidden and unsought, the result of casual suggestion.
Distinction of Terms.—Memory is usually distinguished fromremembrance, and also fromrecollection. Memory is, more properly, the power or faculty, remembrance the exercise of that power in respect to particular objects and events. When this exercise is voluntary—when we set ourselves to recall what has nearly or quite escaped us, tore-collect, as it were, the scattered materials of our former consciousness—we designate this voluntary process by the termrecollection. We recollect only what is at the moment out of mind, and what wewishto recall.
Possibility of recalling.—But here the question arises how it is possible, by a voluntary effort, to recall what is once gone from the mind. Does not the very fact of a volition imply that we have already in mind the thing willed and wished for? How else could we will to recall it? This is a philosophical puzzle with which any one, who chooses, may amuse himself. I have forgotten, for instance, the name of a person: I seek to recall it; to recall what? you may ask. That name.Whatname? Now I do not know what name; if I did, I should have no occasion to recall it. And yet, in another sense, I do know what it is that I have forgotten. I know that it is a name, and I knowwhose name it is; the name, viz., of this particular person. And this is all I need to know in order to have a distinct, definite object of volition before my mind.
The Mode of Operation.—The process through which the mind passes in such a case, is, to dwell upon some circumstances not forgotten, that are intimately connected with the missing idea, and through these, as so many connecting links, to pass over, if possible, to the thing sought. I cannot, for example, recall the name, but I remember the names of other persons of the same family, class, or profession, or I remember that it begins with the letter B, and then think over all the names I know that begin with that letter; and, in this way, seek to recall, by association, the name that has escaped.
Memory not an immediate Knowledge.—It has been held by some that memory gives us animmediateknowledge of the past. This is the view of Dr. Reid. If, by immediate knowledge, we mean knowledge of a thing as existing, and as it is in itself—nothing intervening between it as a present reality, and our direct cognizance of it—then not in this sense is memory an immediate knowledge; for a past event is no longer existent, and cannot be known as such, or as it is in itself; it no longeris, but onlywas. Hence an immediate knowledge of it, is, as Sir William Hamilton affirms, a contradiction. Still, we may know the pastas it was, not less really and positively than we know the present as it is. I as really know that I sat at this table yesterday as I know that I sit here now. I am conscious of being here now. I was conscious of being here then. That consciousness is not to be impeached in either case. If the senses deceived me yesterday, they may deceive me to-day. If consciousness testified falsely then, it may now. But if I was indeed here yesterday, and if I knew then that I was here, and that knowledge was certain and positive, then I knownowthat I was here yesterday, for memory recognizes what would otherwise be the mere conception of to-day, as identicalwith the positive knowledge of yesterday. Memory may possibly be mistaken as to the so-called positive knowledge of yesterday; and so sense may be mistaken as to the so-called positive knowledge of the present moment.
Belief attending Memory.—The remarks of Dr. Reid on this point are worthy of note. "Memory is always accompanied with the belief of that which we remember, as perception is accompanied with the belief of that which we perceive, and consciousness with the belief of that whereof we are conscious. Perhaps in infancy, or in disorder of mind, things remembered may be confounded with those which are merely imagined; but in mature years, and in a sound state of mind, every man feels that he must believe what he distinctly remembers, though he can give no other reason for his belief, but that he remembers the thing distinctly; whereas, when he merely imagines a thing ever so distinctly he has no belief of it upon that account.
"This belief, which we have from distinct memory, we account real knowledge, no less certain than if it was grounded on demonstration; no man, in his wits, calls it in question, or will hear any argument against it. The testimony of witnesses in causes of life and death depends upon it, and all the knowledge of mankind of past events is built on this foundation. There are cases in which a man's memory is less distinct and determinate, and where he is ready to allow that it may have failed him; but this does not in the least weaken its credit, when it is perfectly distinct."
Importance of this Faculty.—The importance of memory as a power of the mind, is shown by the simple fact, that, but for it, there could be no consciousness ofcontinued existence, none ofpersonal identity, for memory is our only voucher for the fact that we existed at all at any previous moment. Without this faculty, each separate instant of life would be a new existence, isolated, disconnected with aught before or after; nay, there would, in that case, scarcely be any consciousness of even the present existence,for we are conscious only as we arecognizant of change, says Hamilton, and there is involved in it the idea of thelatest pastalong with the present. Memory, then, is essential to all intelligent mental action, whether intellectual, sensational, or voluntary. The ancients seem to have been aware of this, when they gave it the name μνηνη (from μνηνοσ, μναομαι), appellations of themind itself, as being, in fact, the chief characteristic faculty of the mind.
II.What is implied in an Act of Memory.
Several Conditions.—Every act of memory involves these several conditions: 1. Present existence. 2. Past existence. 3. Mental activity at some moment of that past existence. 4. The recurrence to the mind of something thus thought, perceived, or felt. 5. Its recognition as a past or former thought or impression, and that our own. These last, the recurrence and the recognition, are strictly the essential elements of memory, yet the others are implied in it. In order to my remembering, for example, an occurrence of yesterday, I must exist at the present time, else I cannot remember at the present time; I must have existed yesterday, else there can be no memory of yesterday; my mind must have been active then, else there will be nothing to remember; the thoughts, perceptions, sensations, then occupying the mind, must now recur, else it is the same as if they had never been; they must recur, not as new thoughts and impressions, but as old ones, else I no longer remember, but only conceive or perceive.
III.Qualities of Memory.
Distinctions of Stewart and Wayland.—It has been customary to designate certain qualities as essential to a good memory. Susceptibility, retentiveness, and readiness, are thus distinguished by Mr. Stewart; the first denoting the facility with which the mind acquires; the second, the permanence with which it retains; and the third, the quicknesswith which it recalls and applies its original acquisitions. And these qualities are rarely united, he adds, in the same person. The memory which is susceptible and ready, is not commonly very retentive. Dr. Wayland makes the same distinction. Some men, he says, retain their knowledge more perfectly than they recall it. Others have their knowledge always at command. Some men acquire with great rapidity, but soon forget what they have learned. Others acquire with difficulty, but retain tenaciously.
Objections to this View.—Although supported by such authority, it admits of question whether this distinction is strictly valid. Facility of acquisition, the readiness with which the mind perceives truth, is hardly to be reckoned as an attribute of memory. It is a quality of mind, a quality possessed in diverse degrees by different persons, doubtless, but not a quality of mind in its distinctive capacity and office ofremembering. It is no part, psychologically considered, of the function ofmental reproduction. It is essential, indeed, to the act of memory that there should be something to remember, but the acquisition of the thing remembered, and the remembering, are two distinct and different mental acts; nor is it of any consequence to the mind, in remembering, whether the original acquisition was made with more or less facility. Indeed, so far as that bears upon the case at all, facility of acquisition, as even these writers admit, is likely to be rather a hindrance than a help to subsequent remembrance, since what is most readily acquired is not most readily recalled.
The Mind retentive in what Sense.—Nor is it altogether proper to speak of retentiveness as aqualityof memory—a quality which may pertain to it in a greater or less degree in different cases. The truth is,allmemory is retentive, or, more properly, retentivenessis itselfmemory. It is a quality of mind; a power or faculty possessed in different degrees by different persons; and the power which the mindpossesses of retaining thus, wholly, or in part, what passes before it, is the faculty of memory. But in what sense does the mind retain anything which has once occupied its thoughts? Not, of course, in the sense in which a hook retains the hat and coat that are hung upon it, ready to be taken down when wanted. We are not to conceive of the mind as a convenient receptacle, in which may be stowed away all manner of old thoughts, sensations, impressions, as old clothes are put by in a press, or guns in an armory. Not in any such sense is the mind retentive. What we mean, when we say the mind is retentive, is simply this, that it is in its power to repossess itself of what has once passed before it, to regain a thought or impression it has once had. And this is done by the operation of those laws of suggestion already considered. That, and that only isretainedby the mind, which under the appropriate circumstances is by the principle of suggestionrecalledto the mind. We are not to distinguish, then, the power to retain and the power to recall, as two separate things; nor, for the same reason, can we conceive of a memory that is other than retentive, or that is retentive but not ready. So far as these expressions denote any real distinction, it amounts simply to this, that some minds are more retentive than others; in other words, more susceptible of the influence of the suggesting principle in recalling ideas that have once been before them. Such a difference undoubtedly exists. Some remember much more readily and extensively than others. This may be owing, partly, to some difference of mental constitution and endowment; but more frequently to differences of mental habit and culture. It is not necessary to refer again to the laws of mental reproduction which have been already discussed. It is sufficient to say, thatthe more clearly any fact or truth is originally apprehended, and the more deeply it interests the mind, the more readily will it subsequently recur and the longer will it be retained.
IV.Memory in Relation to Intellectual Strength
The common Opinion.—The question has arisen, how far the power of memory may be regarded as a test of intellectual ability. The opinion has been somewhat prevalent, that a more than usual development of this faculty is likely to be attended with a corresponding deficiency in some other mental power, and especially that it is incompatible with a sound judgment. To this opinion I cannot subscribe. Doubtless it is true that many persons, deficient in the power of accurate discrimination, have possessed wonderful power of memory. The mind, in such cases, undisciplined, uncultivated, with little inventive and self-moving power, lies passive and open to the influence of every chance suggestion from without, as the lyre is put in vibration by the stray winds that sweep across its strings. Facts and incidents of no value, without number, and without order, are thrown into relief upon the confused background of the past, as sea-weed, sand, and shells are heaped by the unmeaning waves upon the shore.
But if a weak mind may possess a good memory, it is equally true, that a strong and well disciplined mind is seldom deficient in it. Men of most active and commanding intellect have been men also of tenacious and accurate memory. Napoleon was a remarkable instance of this. So also was the philosopher Leibnitz. While, then, we cannot regard the memory as a test of intellectual capacity, neither can it be considered incompatible with, or unfavorable to, mental strength. On the contrary, we can hardly look for any considerable degree of mental vigor and power where this faculty is essentially deficient.
Memory as affected by the Art of Printing.—It is remarked by Miss Edgeworth, and the remark is noticed with approval by Dugald Stewart, that the invention of printing, by placing books within the reach of all classes of people, has lowered the value of those extraordinary powers ofmemory which some of the learned were accustomed to display in former times. A man who had read, and who could repeat, a few manuscripts, was then not merely a remarkable, but a very useful man. It is quite otherwise now. There is no occasion now for any such exercise of memory. Hence instances of extraordinary memory are of unfrequent occurrence.
Failure of Memory accompanies failure of mental Power.—A decline of mental vigor, whether produced by disease or age, is usually attended with loss of memory to some extent. The first symptoms of this failure are usually forgetfulness of proper names and dates, and sometimes of words in general. A stroke of palsy frequently produces this result, and in such cases the name sometimes suggests the object, while the object no longer recalls the name. This is probably owing to the fact that the sign, being of less consequence than the thing signified, and making less impression on the mind, is more readily forgotten; hence the name, if suggested, recalls the thing, while, at the same time, the thing may not recall the name. In general, we pass more readily from the sign to the thing signified, than the reverse, and for the reason now given. Mr. Steward remarks, that this loss of proper names incident to old men, is chiefly observable in men of science, or those much occupied with important affairs—a fact resulting, he thinks, partly from their habits of general thought, and partly from their want of constant practice in that trivial conversation which is every moment recalling particulars to the mind.
The Memory of the Aged.—In the principles which have been advanced, we find an explanation, I think, of some facts respecting memory, which every one has noticed, but of which the philosophy may not be at first sight apparent, Why is it that aged people forget? that, as we grow old, while perhaps other powers of the mind are still vigorous, the memory begins to lose its tenacity? Not, I suspect, from any special change which the brain undergoes, for why should suchchanges affectthisfaculty more than any other? I should seek the explanation in a failure of one or other of the conditions already mentioned as essential to a good memory; either in the want of a sufficiently frequent coëxistence of associated ideas, or else in the want of a sufficiently vivid conception of them when presented; or, more likely, in both. And so the facts would indicate. Age involves usually the gradual failure and decay of the powers of perception; the ear fails to report what is said, the eye what is passing in space; and as memory is dependent on prior perception, of course a diminished activity of the one brings about a diminished activity of the other. In proportion as this ensues, the mind's interest in passing events is likely to fail, for what is no longer clearly apprehended no longer awakens the same interest and attention as formerly. This directly affects the vividness of conception, and indirectly also reacts upon the frequency of coëxistence, for what we do not clearly apprehend, nor feel much interest in, will not be likely often to recur to mind, nor shall we dwell upon it when presented. There is thus brought about, by the mutual action and reaction of the causes now specified, a failure more or less complete of the essential conditions of a retentive memory.
The old man dwells accordingly much in thepast. His life is behind him, and not in advance. He is unobservant of passing events, because he neither clearly apprehends them, now that his connection with the outer world is in a measure interrupted by the decay of sense, nor does he much care about them, for the same reason. His attention and interest, withdrawn in a manner from these, revert to the past. Those things he remembers, the sports and companions of his youth, and the stirring events of his best and most active years, for those thingshavebeen frequently associated in his mind, linked with each other, and with all the past of his life, and theyhavedeeply interested him. Hence they are remembered while yesterday is forgotten.
Varieties of Memory.—Why is it, you ask, that memory seems to select for itself now one and now another field of operation, one man remembering dates, another events or facts in history, another words or pages of a book, while in each case the memory of other things, of every thing that lies beyond or without the favorite range of topics, is defective? Manifestly for much the same reason already given. The mind has its favorite subjects of investigation and thought; to these it frequently recurs, and dwells on them with interest; there is, consequently, frequency of coëxistence, and vividness of conception—the very conditions of retentiveness—while, at the same time, the mind being preöccupied with the given subjects, and the attention and interest withdrawn from other things, the memory of other things is proportionably deficient. We remember, in other words, just those things best, in which we are most interested, and with which we have most to do.
This explains why we forget names so readily. We have moreto do with, and are more interested in,persons, than their names; the latter we have occasion to think of much less often than the former. Thesignoccurs less frequently than thething signified.
V.Cultivation of Memory.
The principles already advanced furnish a clue to the proper and successful cultivation of the memory. Like all other powers, this may be cultivated, and to a wonderful degree; and, like all other powers, it gains strength byuse, by exercise. The first and chief direction, then, if you would cultivate and strengthen this faculty of the mind, is,exerciseit; train it to do its work—to do it quickly, easily, accurately, and well—as you train yourself to handle the keys of an instrument, or to add up a column of figures with promptness and accuracy.
To be more specific.—As regards any particular thing which you wish to remember: 1. Grasp it fully, clearly, definitely in the mind; be sure you have it exactly—it, and not something like it or something about it. 2. Connect it with other things that are known; suffer it to link itself with other ideas and impressions already in the mind, that you may have something to recall it by. 3. Frequently revert to it, until you are sure that it has become a permanent possession, and one which you can at any time recall by any one of numerous connecting links. In this way you secure the two conditions already specified as essential, viz., frequency of coëxistence, and vividness of conception.
Systems of artificial Memory.—A thing is recalled by the suggestion of anycoëxistingthought or feeling. Observing this, ingenious men have availed themselves of the principle of association to construct various mechanical or artificial systems of memory, usually termedmnemonics. The principle of the construction is this: should you see an elm or an oak-tree, or hear a particular tune whistled, at the same time that you were going through a demonstration in Euclid, you would be likely to think of the tree or the tune whenever next you had occasion to repeat that demonstration. The sight of the diagram would recall the associated object. Theystand togetherin your mind afterward. This we have already found to be the groundwork and chief element of all association of ideas and feelings, viz.,prior coëxistencein the mind. Suppose, now, you wish to fix in the mind the list of English kings. Make out a corresponding list of simple figures, or images of objects, giving each its invariable place in relation to the series: No. 1. a pump; No. 2. a goose, etc., till you reach a sufficient number, say a hundred. These are committed to memory, fixed indelibly in the mind. You then associate with those figures your English kings; Charles I. stands by the pump; Charles II. pursues the goose; James hugs the bear, and so on. These things thus once firmly linked together, remain afterward associated, and the figure serves at once to recall the associate monarch and to fix his place in the series. Thesame series of figures, of course, will serve for any number of different series of events, personages, etc., which are to be remembered.
Utility questioned.—It may be seriously questioned, I think, whether such systems are of real value; whether they do not really weaken the memory and throw it into disuse, by departing from the ordinary laws and methods of suggestion, and substituting a purely artificial, arbitrary and mechanical process; whether, moreover, they really accomplish what they propose; whether, since the signs or figures have no natural relation to each other, and none to the things signified, but only the arbitrary relation imposed by the system, it is not really as difficult to fix the connection of the two things in your mind,e. g., to remember that Charles the Second is represented by a dog or by a goose, as it would be simply, and in the natural way, to remember the things themselves without anysuchassociation.
Extent to which the Memory may be cultivated.—The extent to which the cultivation of the memory may be carried by due training and care, is a topic worthy of some attention. Men of reflection and thought, and generally men of studious habits, literary men and authors, do not, for the most part, rely so much upon the memory as men of a more practical cast and of business pursuits; for this reason, viz., the want of due exercise, this faculty of their minds is not in the most favorable circumstances for development. Some striking exceptions, however, we shall have occasion presently to mention.
It has been already remarked, that prior to the art of printing, the cultivation of the memory was an object of far greater importance, to those who were destined for public life, than it is in modern times, and consequently instances of remarkable memory are much more frequently to be met with among the ancients than among the men of our times. The same remark will apply to men of different pursuits inany age: the more one has occasion to employ the memory, the more striking will be its development.
Instances of extraordinary Memory.—Cyrus, it is said, knew the name of every officer, Pliny has it of every soldier, that served under him. Themistocles could call by name each one of the twenty thousand citizens of Athens. Hortensius could sit all day at an auction, and at evening give an account from memory of every thing sold, the purchaser, and the price. Muretus saw at Padua a young Corsican, says Mr. Stewart, who could repeat, without hesitation, thirty-six thousand names in the order in which he heard them, and then reverse the order and proceed backward to the first.
Dr. Wallis of Oxford, on one occasion, at night, in bed, proposed to himself a number of fifty-three places, and found its square root to twenty-seven places, and, without writing down numbers at all, dictated the result from memory twenty days afterward. It was not unusual with him to perform arithmetical operations in the dark, as the extraction of roots,e. g.,tofortydecimalplaces. The distinguished Euler, blind from early life, had always in his memory a table of the first six powers of all numbers, from one to one hundred. On one occasion two of his pupils, calculating a converging series, on reaching the seventeenth term, found their results differing by one unit at the fiftieth figure, and in order to decide which was correct, Euler went over the whole in his head, and his decision was found afterward to be correct. Pascal forgot nothing of what he had read, or heard, or seen. Menage, at seventy-seven, commemorates, in Latin verses, the favor of the gods, in restoring to him, after partial eclipse, the full powers of memory which had adorned his earlier life.
The instances now given are mentioned by Mr. Stewart but perhaps the most remarkable instance of great memory in modern times, is the case of the celebratedMagliabechi, librarian of the Duke of Tuscany. He would inform any one who consulted him, not only who had directly treated of any particular subject, but who had indirectly touchedupon it in treating of other subjects, to the number of perhaps one hundred different authors, giving the name of the author, the name of the book, the words, often the page, where they were to be found, and with the greatest exactness. To test his memory, a gentleman of Florence lent him at one time a manuscript he had prepared for the press, and, some time afterward, went to him with a sorrowful face, and pretended to have lost his manuscript by accident. The poor author seemed inconsolable, and begged Magliabechi to recollect what he could, and write it down. He assured the unfortunate man that he would, and setting about it, wrote out the entire manuscript without missing a word. He had alocalmemory also, knew where every book stood. One day the Grand Duke sent for him to inquire if he could procure a book which was very scarce. "No, sir," answered Magliabechi; "it is impossible: there is butonein the world; that is in the Grand Seignior's library at Constantinople, and is theseventh book, on the seventh shelf, on the right hand as you go in."
VI.Effects of Disease on the Memory.
Forgetfulness of certain Objects.—Of the effect of certain forms of disease, and also of age, in weakening the power of remembering names, I have already spoken. There are other effects, occasionally produced by disease upon this faculty of the mind, which are not so readily explained. In some cases, a certain class of objects, or the knowledge of certain persons, or of a particular language or some part of a language, as substantives,e. g., seems to be lost to the mind; in other cases, a certain portion of life is obliterated from the recollection. In cases of severe injury to the head, persons have forgotten some particular language; others have been unable to recall afterward the names of the most common objects, while the memory was at no loss for adjectives. A surgeon mentioned by Dr. Abercrombie, so far recovered from a fall as to give special directions respecting hisown treatment, yet, for several days, lost all idea of having either a wife or children. The case of Mr. Tennent, who on recovering from apparent death, lost all knowledge of his past life, and was obliged to commence again the study of the alphabet, until after considerable time his knowledge suddenly returned to him, is too well known to require minute description.
Former Objects recalled.—In other instances, precisely the reverse occurs. Disease brings back to mind what has been long forgotten. Thus, persons in extreme sickness, or at the point of death, not unfrequently converse in languages which they have known only in youth. The case cited by Coleridge, and so frequently quoted, of the German servant girl, who in sickness was heard repeating passages of Greek, Latin, and Hebrew, which she had formerly heard her master repeat, as he walked in his study, but of whose meaning she had no idea, is in point in this connection. So also is the case of the Italian mentioned by Dr. Rush, who died in New York, and who, in the beginning of his sickness, spoke English, in the middle of it, French, but on the day of his death, nothing but Italian. A Lutheran clergyman of Philadelphia told Dr. Rush that it was not uncommon for the Germans and Swedes of his congregation, when near death, to speak and pray in their native languages, which some of them had probably not spoken for fifty years. These facts are sufficiently numerous to constitute a class by themselves; they seem to fall under some law of the physical system not yet clearly understood, and are, therefore, in the present state of our knowledge, incapable of explanation.
Inference often drawn from these Facts.—Certain writers have inferred, from the recurrence of things long forgotten, as in the cases now cited, that all knowledge is indestructible and that all which is necessary to the entire reproduction of the past life is the quickened activity of the mental powers an effect which is produced in the delirium of disease. From this they have derived an argument for future retributionColeridge has made such use of it, and has been followed by Upham, and in part, at least, though with more caution, by Wayland.
The true Inference.—It may be doubted, perhaps, whether the absolute indestructibility of all human knowledge is a legitimate inference from these facts. The most that can with certainty be concluded from them, is, not that all our past thoughts and consciousnessmustorwillreturn, but that much of itmay—perhaps all of it; and this is all we need to know in order to perceive thepossibilityof a future retribution. It is enough to know, that in the constitution of the mindmeans existfor recalling, in some way to us mysterious, and under certain conditions not by us fully understood, the objects of our former consciousness, in all the freshness and vividness of their past cognizance, long after they seem to have passed finally from the memory.
Importance of a well-spent Life.—This simple fact, together with the well-known tendency of the mind in advancing age to revert to the scenes and incidents of early life, certainly presents in the clearest light the importance of a well-spent life, of a mind stored with such recollections as shall cast a cheerful radiance over the past, and brighten the uncertain future in those hours of gloom and despondency when the shadows lengthen upon the path of earthly pilgrimage, and life is drawing to a close. If the thoughts and impressions of the passing moment are liable, by some casual association, by some mysterious law of our being, under conditions which may at any moment be fulfilled, to recur at any time to subsequent consciousness, with all the minuteness and power of present reality, it becomes us, as we regard our own highest interests, to guard well the avenues of thought and feeling against the first approach of that which we shall not be pleased to meet again, when it will not be in our power to escape itspresence, or avoid its recognition.
VII.Influence of Memory on the Happiness of Life.
The Pleasures of the Past thus retained.—Of the importance of this faculty as related to other intellectual powers, I have already spoken. I refer now to its value as connected with human happiness, as the source of some of the purest pleasures of life. The present, however joyous, is fleeting and evanescent. Memory seizes the passing moment, fixes it upon the canvas, and hangs the picture on the soul's inner chambers for her to look upon when she will. Thus, in an important sense, the former years are past, but not gone. We live them over again in memory.
Instance of Niebuhr.—It is related of Carsten Niebuhr, the Oriental traveller, that "when old and blind, and so feeble that he had barely strength to be borne from his bed to his chair, the dim remembrance of his early adventures thronged before his memory with such vividness that they presented themselves as pictures upon his sightless eye-balls. As he lay upon his bed, pictures of the gorgeous Orient flashed upon his darkness as distinctly as though he had just closed his eyes to shut them out for an instant. The cloudless blue of the eastern heavens bending by day over the broad deserts, and studded by night with southern constellations, shone as vividly before him, after the lapse of half a century, as they did upon the first Chaldean shepherds whom they won to the worship of the host of heaven; and he discoursed with strange and thrilling eloquence upon those scenes which thus, in the hours of stillness and darkness, were reflected upon his inmost soul."
The same Thing occurs often in old Age.—Something of this kind not unfrequently occurs in advanced life. Picture to yourself an old man of many winters. The world in which his young life began has grown old with him and around him, and its brightest colors have faded from his vision. The life and stir, the whirl and tumult of the busy world, the world of to-day and yesterday, move him not. He heeds but slightlythe events of the passing hour. He lives in a past world. The scenes of his childhood, the sports and companions of his youth, the hills and streams, the bright eyes and laughing faces on which his young eyes rested, in which his young heart delighted—these visit him again in his solitude, as he sits in his chair by the quiet fireside. He lives over again the past. He wanders again by the old hills, and over the old meadows. He feels again the vigor of youth. He leads again his bride to the altar. He brings home toys for his children, and enters again into their sports. And so the extremes of life meet. Age completes the circuit, and brings us back to the starting-point. We close where we began. Life is a magic ring.
The recollection of past Sorrow not always painful.—But life is not all joyous. Mingled with the brighter hues of every life are also much sadness and sorrow, and these, too, are to be remembered. It might be supposed that, while memory, by recalling the pleasing incidents of the past, might contribute much to our happiness, she would add, in perhaps an equal degree, to our sorrow, by recalling much that is painful to the thoughts. Such, however, I am convinced, is not the fact. The benevolence of the Creator has ordered it otherwise. To no one, perhaps, is memory the source of greater pleasure, strange as it may seem, than to the mourner. The very circumstances that tend to renew our grief, and keep alive our sorrow, in case of some severe calamity or bereavement, are still cherished with a melancholy satisfaction of which we would not be deprived. There is a luxury in our very grief, and in the remembrance of that for which we grieve. We would not forget what we have lost. Every recollection and association connected with it are sacred. Time assuages our grief, but impairs not the strength and sacredness of those associations, nor diminishes the pleasure with which we recall the forms we shall see no more, and the scenes that are gone forever. Every memento of the departed one is sacred; the books,the flowers, the favorite walks, the tree in whose shadow he was wont to recline, all have a significance and a value which the stricken heart only can interpret, and which memory only can afford.
We recollect the Past as it was.—It is to be noticed, also, that, in such cases, the picture which memory furnishes is a transcript of the past as it was; the image is stereotyped and unchangeable. Other things change, we change; that changes not. It has a fixed value. A mother, for instance, loses a child of three years. It ever remains to her a child of three years. She remembers it as it was. She grows old; twenty summers and winters pass; yet as often as she visits the little mound, now scarce to be distinguished from the level surface, there comes to her recollection that little child as he was, when she hung, for the last time, over that pale, sweet face that she should see no more. She still thinks of him, dreams of him, as a child, for it is as such only that she remembers him.
Blessed boon, that gives us just the past; when all things change, fortunes vary, friends depart, the world grows unkind, and we grow old, the former things remain treasured in our memory, and we can stand as mourners at the grave of what we once were.
VIII. Historical Sketch.—Different Theories Of Memory.
Ancient Theory.—The idea formerly, and almost universally entertained respecting themodus operandiof the faculty we call memory, was, that in perception and the various operations of the senses, certain impressions are made on the sensorium—certain forms and types of things without, certainimagesof them—which remain when the external object is no longer present, and become imprinted thus on the mind. Such, certainly, was the doctrine of the earliest Greek commentators on Aristotle. Such, I must think, is substantially the doctrine of Aristotle himself.
Theory of Aristotle.—His idea is, that memory, as well as imagination, primarily and directly, relates only to sensible objects, and gives us onlyimagesof these objects, and even when it gives us strictly intellectual objects, gives us these only by images. One cannotthink, he says, without images. Its source and origin, then, he concludes, is the sensibility, and so it pertains toanimals, as well as men; only to those, however, which have the perception of time, since memory is a modification of sensation or intellectual conception, under the condition oftime past. Such being, in his view, the nature and source of memory, he goes on to ask how it is that only a modification (or state) of the mind being present, and the object itself absent, one recalls that absent object?
"Manifestly," he replies, "we must believe that the impression which is produced, in consequence of the sensation, in the soul, and in that part of the body which perceives the sensation, is analogous to a species of painting, and that the perception of that impression constitutes precisely what we call memory. The movement which then takes place in the mindimprints there a sort of type of the sensationanalogous to theseal which one imprints on wax with a ring. Hence it is that those who by the violence of the impression, or by the ardor of age are in a great excitement (movement) have not the memory of things, as if the movement and seal had been applied to running water. In the case of others, however, who are in a sort cold, as the plaster of old edifices, the veryhardnessof the part which receives the impression prevents the image from leaving the least trace. Hence it is that young children and old men have so little memory. It is the same with those who are too lively, and those who are too slow. Neither remember well. The one class are toohumid, the other too hard. The image dwells not in the soul of the one, makes no impression whatever on that of the other.
"How is it now," he goes on to ask, "that this stamp, impression, image, or painting, in us, a mere mode of the mind, canrecall the absent object?" His answer is, that the impression or image is acopyof that object, while, at the same time, it is, in itself considered, only a modification of our mind, just as a painting is a mere picture, and yet acopyfrom nature. (Parva Naturalia: Memory, ch. 1.)
Defence of Aristotle.—Sir W. Hamilton defends Aristotle against the strictures of Dr. Reid, upon this subject, by the supposition that he used these expressions not in a literal, but in a figurative or analogical sense. The figure, however, if it be one, is very clearly and boldly sustained, and constitutes, in fact, the whole explanation given of the process of memory—the entire theory. Take away these expressions, and you take away the whole substance of his argument, the whole solution of the problem. Sensation, or intellectual conception, produces animpressionon the soul, andimprints there a typeof itself, not unlike a painting or the stamp of a seal on wax, and theperceptionof this ismemory. Such is in brief his theory.
Theory of Hobbes.—Not far remote from this was the theory of Hobbes, who regarded memory as a decaying or vanishing sense; that of Hume, who represents it as merely a somewhat weaker impression than that which we designate as perception; and that of the celebrated Malebranche, who accounted for memory by making it to depend entirely on the changes which take place in the fibres of the brain. "For even as the branches of a tree which have continued some time bent in a certain form, still preserve an aptitude to be bent anew after the same manner, so the fibres of the brain having once received certain impressions by the course of the animal spirits, and by the action of objects, retain a long time some facility to receive these same dispositions. Now the memory consists only in this faculty, since we think on the same things when the brain receives the same impressions."
He goes on to explain how, as the brain undergoes a change in different periods of life, the mind is affected accordingly. "The fibres of the brain in children are soft,flexible, and delicate; a riper age dries, hardens, and strengthens them; but in old age they become wholly inflexible." ... "For as we see the fibres which compose the flesh harden by time, and that the flesh of a young partridge is, without dispute, more tender than that of an old one, so the fibres of the brain of a child or youth will be much more soft and delicate than those of persons more advanced in years."
Strictures upon this Theory.—Without disputing what is here stated as to the difference in the fibres of the brain at different periods of life, it remains to be proved that all this has any thing to do with the differences of memory in different persons, or with the phenomena of memory in general.
These theories, it will be observed, all assume that in perception and sensation some physical effect is produced on the system, which remains after the original sensation or perception has ceased to act, and that memory is theresultof that remaining effect, the perception, or conscious cognizance of it by the mind. The process is a purely physiological one. Without insisting on the expressions made use of to represent this process, all which convey the idea strongly of a mechanical effect—type imprinted on the soul, impression made on it as of a seal on wax, image, picture, copy, etc.; allowing these to be mere metaphors; allowing, moreover, that the essential fact all along assumed, is a fact, viz., that in sensation, perception, etc., some physical effect is produced on the sensorium; there are still two essential propositions to be established before we can admit any of these theories: 1. That this physical effectremainsany time after the cause ceases to operate; 2. That if so, it is in any way concerned in the production of memory; and even if these points could be made out, it would still be an open question, inWHATway, possible or conceivable, this effect or impression on the sensorium gives rise to the phenomenon of memory; for this is, after all, the chief thing to be explained.