conversation; one with the recital of events which touch the heart, and another with accounts of sanguinary battles, and so on.

The word attention denotes no more than the active state of any intellectual faculty; or, in other terms, attention is the effect of the intellectual faculties, acting either from their proper force, or from being excited by external impressions, or by one or several affective faculties. Hence there are as many species of attention as fundamental faculties of the mind. He who has an active faculty of configuration, of locality, or of coloring, pays attention to the objects respectively suited to gratify it. In this manner we conceive why attention is so different, and also why it is impossible to succeed in any pursuit or undertaking without attention. It is, indeed, absurd to expect success in an art or science, when the individual power on which its comprehension depends is inactive. Again, the more active the power is, the more it is attentive. The affective faculties, though they have no clear consciousness, yet excite the intellectual faculties, and thereby produce attention. The love of approbation, for instance, may stimulate the faculty of artificial language; boys who are fond of applause will be apt to study with more attention and perseverance than those who are without such a motive.

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Thus, perception and attention, though both modes of activity, may be distinguished from each other, as perception denotes knowledge of the external and internal impressions in a passive manner, or, as perceptivity or passive capability of Kant, whilst attention indicates the active state of the intellectual faculties and their application to their respective objects, or spontaniety, in Kant's language.

IV. Memory.

Memory is another mental operation, which has, at all times, occupied speculative philosophers. Those, too, who have written on education have given it much consideration. It is treated of as a faculty which collects the individual perceptions, and recalls

them when wanted; and is further considered as being assisted by the faculties of attention and association. Memory varies more in its kind than any other of the intellectual faculties recognised by philosophers. It is notorious that some children occasionally learn long passages of books by heart with great facility, who cannot recollect the persons they have seen before, nor the places they have visited. Others, again, remember facts or events, while they cannot recall the dates at which they happened; and, on the contrary, this latter sort of knowledge gives great pleasure to others. The Jesuits, observing nature, consequently admitted a memory of facts, a local memory, a verbal memory, and so on. Even the causes of these differences in memory were looked for. Malebranche supposed some peculiar and modified state of the cerebral organization to explain the facts, such as softness and flexibility of the cerebral fibres in youth, their hardness and stiffness in old age, &c.

Is memory, then, a fundamental power of the mind? Gall thinks not; he considers it as the second degree of activity of every organ and faculty; and therefore admits as many memories as fundamental faculties.

My opinion also is, that memory is not a fundamental faculty, but the repetition of some previous perception, and a quantitive mode of action. The question arises whether memory takes place among both the affective and intellectual faculties. It is true the affective powers act without clear consciousness, and the mind cannot call up into fresh existence the perceptions experienced from the propensities and sentiments with the same facility as the perceptions of the intellectual powers; yet it renews them more or less, and consequently, I cannot confine the mode of action under discussion to the intellectual faculties. However, I distinguish between the faculties which have clear memory and the species of notions remembered: the perceptive faculties alone have clear memory, and all kinds of perceptions are remembered. Further, as the intellectual faculties do not all act with the same energy, memory necessarily varies in kind and strength in each and in every

individual. No one therefore has an equally strong memory for, every branch of knowledge. Attention too, being another name for activity of the intellectual faculties applied to their respective objects, naturally strengthens memory: viz, it facilitates repetition. Exercise of the faculties, it is further evident, must invigorate memory, that is, repetition is made more easy. Let us now see the difference between memory and

V. Reminiscence or remembrance.

We have reminiscence, if we remember how certain perceptions have been acquired, while memory consists in the perfect reproduction of former perceptions. Reminiscence is often taken for a fundamental faculty of the mind; sometimes, also, it is considered as a modification of memory.

I neither consider reminiscence as a fundamental faculty, nor as, a modification of memory, but as the peculiar memory or repetition of the functions of eventuality, that faculty which takes cognizance of the functions of all the others.

This view shows how we may have reminiscence, but no memory of the functions of our affective faculties. And also, how we may remember having had a sensation which we cannot reproduce, and repeat a perception without remembering how it had been acquired. Thus we may recollect that we know the name of a person without being able to utter it, and also repeat a song without remembering where we learned it. The special intellectual facul ties, in general, repeat their individual perceptions and produce memory, while that of eventuality, in particular, recollects, or has reminiscence. Reminiscence, then, is to eventuality that which each kind of memory is to the other intellectual faculties.

VI. Imagination.

This expression has several significations: it is employed to indicate at one time a fundamental power, called also the faculty of

invention, and in this sense it is said to invent machinery, to compose music and poetry, and in general to produce every new conception. Imagination, again, is sometimes taken for the faculty of recalling previously-acquired notions of objects. This signification even corresponds to the etymology of the word: the images exist interiorly. At another time imagination indicates a lively manner of feeling and acting. Imagination, in fine, is a title given to facility of combining previous perceptions, and of producing new compositions.

To the preceding considerations I answer, that imagination is in no case a fundamental faculty. There can be no single faculty of invention, or else he who displays it in one ought to show it in all arts and sciences. And it is notorious that powers of invention are very different in the same as well as in different persons. A mechanician who invents machines of stupendous powers, may be almost without musical talent, and a great geometrician may be perfectly insensible to the harmony of tones; whilst the poet who can describe the most pathetic situations and arouse the feelings powerfully, may be quite incapable of inventing mathematical problems. Man, it is certain, can only invent, or perfect, according to the sphere of activity of the peculiar faculties he possesses; and therefore there can be no fundamental power of invention. Each primitive faculty has its laws, and he who is particularly endowed in a high degree, often finds effects unknown before; and this is called invention. Imagination is, consequently, no more than a quantitive mode of action of the primitive faculties, combined particularly with those of causality and comparison. Inventions are, probably, never made by individual faculties; several commonly act together in establishing the necessary relations between effects and causes.

The fundamental faculties sometimes act spontaneously, or by their internal power, and this degree of activity is then called imagination also. In this sense imagination is as various in its kinds as the primitive faculties. Birds build their nests, or sing, without having been taught, and men of great minds do acts which they

had never either seen or heard of. In calling the degree of activity of the faculties which produces these effects imagination, it is still a mere result of existing individual powers. All that has been said of imagination, as the faculty of recalling impressions, is referrible to the mode of action styled memory of the intellectual faculties, and is not an effect of any single power.

Finally, imagination, used synonymously with exaltation, or poetic fire, results from activity of the fundamental faculty which I call ideality, and to the consideration of which mental power in Vol. I. of Phrenology, I refer my reader for farther information.

From the preceding reflections on perception, attention, memory, and imagination, it follows, that they are quantitive modes of action of the fundamental faculties, each of which may act spontaneously, or be roused by external impressions. The intellectual faculties alone perceive or know impressions, and being directed towards the objects of which respectively they have cognizance, produce attention; repeating notions already perceived, they exert memory; and being so active as to cause effects as yet unknown, they may be said to elicit imagination.

VII. Judgment.

Judgment is commonly believed to be a fundamental power of the mind. It is said to have been given to counterbalance imagination and the passions, and to rectify the errors of intellect. Memory and judgment are sometimes also maintained to exclude each other, but experience shows this opinion to be erroneous, for some persons possess excellent memory as well as great judgment. These two kinds of manifestations, however, may also exist separately; and the conclusion then follows, that they are neither the same faculty nor the same mode of action. Let us first see whether judgment be a fundamental power or not.

Gall, observing that the same person may possess excellent judgment of one kind, and have little or none of another, that a great judge of mathematics, for instance, may have almost no