vividly recall the good time that is now no more; but that in good days we have only a very cold and imperfect memory of the bad.
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We have a much better memory of actual objects or pictures than for mere ideas. Hence a good imagination makes it easier to learn languages; for by its aid the new word is at once united with the actual object to which it refers; whereas, if there is no imagination, it is simply put on a parallel with the equivalent word in the mother tongue.
Mnemonics should not only mean the art of keeping something indirectly in the memory by the use of some direct pun or witticism; it should, rather, be applied to a systematic theory of memory, and explain its several attributes by reference both to its real nature and to the relation in which these attributes stand to one another.
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There are moments in life when our senses obtain a higher and rarer degree of clearness, apart from any particular occasion for it in the nature of our surroundings; and explicable, rather, on physiological grounds alone, as the result of some enhanced state of susceptibility, working from within outwards. Such moments remain indelibly impressed upon the memory, and preserve themselves in their individuality entire. We can assign no reason for it, nor explain why this among so many thousand moments like it should be specially remembered. It seems as much a matter of chance as when single specimens of a whole race of animals now extinct are discovered in the
