Thoughts on Memory.

THOUGHTS ON MEMORY.

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THERE is a near relation between memory, reminiscence, and recollection. But what is the difference between them? Wherein do they differ from each other? Is not memory a natural faculty of the mind which is exerted various ways? And does it not exert itself sometimes in simply remembering, sometimes in reminiscence or recollection? In simply remembering things, the mind of man appears to be rather passive than active. Whether we will or no, we remember many things which we have heard or seen, said or done; especially if they were attended with any remarkable pleasure or pain. But in reminiscence, or recalling what is past, the mind appears to be active. Most times at least, we may or may not recall them, as we please. Recollection seems to imply something more than simple reminiscence; even the studious collecting and gathering up together all the parts of a conversation or transaction, which had occurred before, but had in some measure escaped from the memory.

But there is one sort of memory, which it seems more difficult to understand than any other. You pronounce or hear a discourse, or copy of verses, which fixes upon your memory. Afterwards you can repeat, in your mind, the words you spoke or heard, without ever opening your lips, or uttering any articulate sound. There is a kind of inward voice (so we may term it, for want of a better expression) which, like an echo, not only repeats the same words without the least variation, but with exactly the same accent, and the same tone of voice. The same echo repeats any tune you have learned, without the least alteration. Now, how is this done? By what faculty of the mind, or the body, or both conjointly? I am as sure of the fact, as I am that I am alive. But who is able to account for it? O how shall we comprehend the ever-blessed God, when we cannot comprehend ourselves!

JOHN WESLEY.

YARMOUTH, October 21, 1789.

THOUGHTS ON SUICIDE.

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IT is a melancholy consideration, that there is no country in Europe, or perhaps in the habitable world, where the horrid crime of self-murder is so common as it is in England! One reason of this may be, that the English in general are more ungodly and more impatient than other nations. Indeed we have laws against it, and officers with juries are appointed to inquire into every fact of the kind. And these are to give in their verdict upon oath, whether the self-murderer was sane or insane. If he is brought in insane, he is excused, and the law does not affect him. By this means it is totally eluded; for the juries constantly bring him in insane. So the law is not of the least effect, though the farce of a trial still continues. This morning I asked a Coroner, “Sir, did you ever know a jury bring in the deceased felo de se?” He answered, “No, Sir; and it is a pity they should.” What then is the law good for if all self-murderers are mad, what need of any trial concerning them?

But it is plain our ancestors did not think so, or those laws had never been made. It is true, every self-murderer is mad in some sense, but not in that sense which the law intends. This fact does not prove him mad in the eye of the law: The question is, Was he mad in other respects? If not, every juror is perjured who does not bring him in felo de se.

But how can this vile abuse of the law be prevented, and this execrable crime effectually discouraged?

By a very easy method. We read in ancient history, that, at a certain period, many of the women in Sparta murdered themselves. This fury increasing, a law was made, that the body of every woman that killed herself should be exposed naked in the streets. The fury ceased at once. Only let a law be made and rigorously executed, that the body of every self-murderer, Lord or peasant, shall be hanged in chains, and the English fury will cease at once.

LIVERPOOL, April 8, 1790. JOHN

WESLEY.