an affection of the brain. That is to say; in consequence of the suspension of respiration, the blood is prevented from readily circulating through the lungs, and hence becomes accumulated in the brain. It would seem that the blood is never thrown into the brain in unusual quantities without being attended with unusual mental affections.

§ 169. Other instances of quickened mental action, and of a restoration of thoughts.

The doctrine which has been proposed, that the mental action may be quickened, and that there may be a restoration or remembrance of all former thoughts and feelings, is undoubtedly to be received or rejected in view of facts. The only question in this case, as in others, is, What is truth? And how are we to arrive at the truth?

If the facts which have been referred to be not enough to enable one to form an opinion, there are others of a like tendency, and in a less uncertain form. A powerful disease, while at some times it prostrates the mind, at others imparts to it a more intense action. The following passage from a recent work (although the cause of the mental excitement, in the instance mentioned in it, is not stated) may properly be appealed to in this connexion.-"Past feelings, even should they be those of our earliest moments of infancy, never cease to be under the influence of the law of association, and they are constantly liable to be renovated, even to the latest period of life, although they may be in so faint a state as not to be the object of consciousness.

"It is evident, then, that a cause of mental excitement may so act upon a sequence of extremely faint feelings, as to render ideas, of which the mind had long been previously unconscious, vivid objects of consciousness. Thus it is recorded of a female in France, that while she was subjected to such an influence, the memory of the Armorican language, which she had lost since she was a child, suddenly returned."*

§ 170. Effect on the memory of a severe attack of fever. We may add here the following account of the mental

* Hibbert's Philosophy of Apparitions, part iv., chapter v.

affections of an intelligent American traveller. He was travelling in the State of Illinois, and suffered the common lot of visitants from other climates, in being taken down with a bilious fever." As very few live," he remarks," to record the issue of a sickness like mine, and as you have requested me, and as I have promised to be particular, I will relate some of the circumstances of this disease. And it is in my view desirable, in the bitter agony of such diseases, that more of the symptoms, sensations, and sufferings should be recorded than have been; and that others in similar predicaments may know that some before them have had sufferings like theirs, and have survived them.

"I had had a fever before, and had risen and been dressed every day. But in this, with the first day, I was prostrated to infantile weakness, and felt with its first attack that it was a thing very different from what I had yet experienced. Paroxysms of derangement occurred the third day, and this was to me a new state of mind. That state of disease in which partial derangement is mixed with a consciousness generally sound, and a sensibility preternaturally excited, I should suppose the most distressing of all its forms. At the same time that I was unable to recognise my friends, I was informed that my memory was more than ordinarily exact and retentive, and that I repeated whole passages in the different languages, which I knew with entire accuracy. I recited, without losing or misplacing a word, a passage of poetry, which I could not so repeat after I had recovered my health," &c.*

171. Approval and illustrations of these views from Coleridge.

An opinion favourable to the doctrine of the durability of memory, and the ultimate restoration of thought and feeling, is expressed in the BIOGRAPHIA LITERARIA of Coleridge, in an article on the Laws of association. In confirmation of it, the writer introduces a statement of certain facts which became known to him in a tour in Germany in 1798, to the following effect.

In a Catholic town of Germany, a young woman of * Flint's Recollections of the Valley of the Mississippi, letter xiv.

four or five-and-twenty, who could neither read nor write, was seized with a nervous fever, during which she was incessantly talking Greek, Latin, and Hebrew, with much pomp and distinctness of enunciation. The case attracted much attention, and many sentences which she uttered, being taken down by some learned persons present, were found to be coherent and intelligible, each for itself, but with little or no connexion with each other. Of the Hebrew only a small portion could be traced to the Bible; the remainder was that form of Hebrew which is usually called Rabbinic. Ignorant, and simple, and harmless, as this young woman was known to be, no one suspected any deception; and no explanation could for a long time be given, although inquiries were made for that purpose in different families where she had resided as a servant.

Through the zeal, however, and philosophical spirit of a young physician, all the necessary information was in the end obtained. The woman was of poor parents, and at nine years of age had been kindly taken to be brought up by an old Protestant minister, who lived at some distance. He was a very learned man; being not only a great Hebraist, but acquainted also with Rabbinical writings, the Greek and Latin Fathers, &c. The passages which had been taken down in the delirious ravings of the young woman, were found by the physician precisely to agree with passages in some books in those languages which had formerly belonged to him. But these facts were not a full explanation of the case. It appeared, on further inquiry, that the patriarchal Protestant had been in the habit for many years of walking up and down a passage of his house, into which the kitchen door opened, and to read to himself with a loud voice out of his fa vourite books. This attracted the notice of the poor and ignorant domestic whom he had taken into his family; the passages made an impression on her memory; and although probably for a long time beyond the reach of her recollection when in health, they were at last vividly restored, and were uttered in the way above mentioned, in consequence of the feverish state of the physical system, particularly of the brain.

From this instance, and from several others of the

same kind, which Mr. Coleridge asserts can be brought up, he is inclined to educe the following positions or inferences. (1.) Our thoughts may, for an indefinite time, exist in the same order in which they existed originally, and in a latent or imperceptible state.-(2.) As a feverish state of the brain (and, of course, any other peculiarity in the bodily condition) cannot create thought itself, nor make any approximation to it, but can only operate as an excitement or quickener to the intellectual principle, it is therefore probable, that all thoughts are, in themselves, imperishable.—(3.) In order greatly to increase the power of the intellect, he supposes it would require only a different organization of its material accompaniment. (4.) And, therefore, he concludes the book of final judgment, which the Scriptures inform us will at the last day be presented before the individuals of the human race, may be no other than the investment of the soul with a celestial instead of a terrestrial body; and that this may be sufficient to restore the perfect record of the multitude of its past experiences. He supposes it may be altogether consistent with the nature of a living spirit, that heaven and earth should sooner pass away, than that a single act or thought should be loosened and effectually struck off from the great chain of its operations. In giving these conclusions, the exact language of the writer has not been followed, but the statement made will be found to give what clearly seems to have been his meaning.

172. Application of the principles of this chapter to education. Whether the considerations which have been brought forward lead satisfactorily to the conclusion of the duration of memory, and of the possible restoration of all mental exercises, must of course be submitted to each one's private judgment. But on the supposition that they do, it must occur to every one, that certain practical applications closely connect themselves with this subject. -The principle in question has, among other things, a bearing on the education of the young; furnishing a new reason for the utmost circumspection in conducting it The term EDUCATION, in its application to the human mind

is very extensive; it includes the example and advice of parents, and the influence of associates, as well as more direct and formal instruction. Now if the doctrine under consideration be true, it follows that a single remark of a profligate and injurious tendency, made by a parent or some other person in the presence of a child, though forgotten and neglected at the time, may be suddenly and vividly recalled some twenty, thirty, or even forty years after. It may be restored to the mind by a multitude of unforeseen circumstances, and even those of the most trifling kind; and even at the late period when the voice that uttered it is silent in the grave, may exert a most pernicious influence. It may lead to unkindness; it may be seized and cherished as a justification of secret moral and religious delinquencies; it may prompt to a violation of public laws; and in a multitude of ways conduct to sin, to ignominy, and wretchedness. Great care, therefore, ought to be taken, not to utter unadvised, false, and evil sentiments in the hearing of the young, in the vain expectation that they will do no hurt, because they will be speedily and irrecoverably lost.

And, for the same reason, great care and pains should be taken to introduce truth into the mind, and all correct moral and religious principles. Suitably impress on the mind of a child the existence of a God, and his parental authority; teach the pure and benevolent outlines of the Redeemer's character, and the great truths and hopes of the Gospel; and these instructions form essential links in the grand chain of memory, which no change of circumstances, nor lapse of time, nor combination of power, can ever wholly strike out. They have their place assigned them; and though they may be concealed, they cannot be obliterated. They may perhaps cease to exercise their appropriate influence, and not be recalled for years; the pressure of the business and of the cares of life may have driven them out from every prominent position, and buried them for a time. But the period of their resurrection is always at hand, although it may not be possible for the limited knowledge of man to detect the signs of it. Perhaps, in the hour of temptation to crime, they come forth like forms and voices from the dead, and with