how very differently another individual conducted himself in similar circumstances.

In a practical view the subject of association leads us chiefly to a consideration of the manner in which facts are so associated in the mind as to be recalled by means of the connexion; in other words, the influence of association upon memory. In this view, associations are distinctly referable to three classes: 1. Natural or philosophical association.

II. Local or incidental association.

III. Arbitrary or fictitious association.

A variety of mental phenomena of the most interesting kind will be found connected with the subjects referred to under these classes. The principle on which they all depend is simply the circumstance of two or more facts, thoughts, or events being contemplated together by the mind, though many of them may have no relation to each other except this conjunction. The strength of the association is generally in proportion to the intensity of the mental emotion; and is likewise in a great measure regulated by the length of time, or the number of times, in which the facts have been contemplated in this connexion. Astonishing examples may be often met with of facts or occurrences which have long ceased to be objects of simple memory, being brought up in this manner by association, though they had not passed through the mind for a very long time.

I. NATURAL or PHILOSOPHICAL ASSOCIATION takes place when a fact or statement on which the attention is fixed is, by a mental process, associated with some fact previously known to which it has a relation, or with some subject which it is calculated to illustrate. The fact so acquired is thus, to use a figurative expression, put by in its proper place in the mind, and can afterward be recalled by means of the association.

The formation of associations, in this manner, is of course influenced in a very great degree by previous mental habits, pursuits, or subjects of reflection; and, according to the nature and the variety of these pursuits or subjects of thought, facts which by some are passed by and instantly forgotten may be fixed upon by others with eager attention, and referred to some principle which they are calculated to illustrate. Examples of this kind must be familiar to every one; I may mention the following:-In a party of gentlemen, the conversation turned on the warlike character of the Mahrattas, as compared with the natives of Lower India, and the explanation given of it by an author who refers it to their use of animal food, from which the Hindoos are said to be prohibited by their religion. A doubt was started respecting the extent to which Hindoos are prohibited from the use of animal food: some were of one opinion and some of another, and the point was left undecided. Reading soon after the Journal of Bishop Heber, I found it stated, that on one occasion during his journey, when a large supply of meat was brought to him, he ordered three lambs to be sent to his Hindoo attendants, and that the gift was received with every expression of gratitude. On another occasion such a fact might have been passed by without producing any impression; or it might have been slightly associated with the good bishop's attention to the comfort of all around him, but not remembered beyond the passing moment. In connexion with the discussion now mentioned it became a fact of great interest, and never to be forgotten; and led to inquiry after more precise information on the subject to which it related.

This trifling example may serve to illustrate the principle, that the remembrance of insulated facts does not depend merely upon the degree of attention directed to them, but also on the existence in the ind of subjects of thought with which the new

fact may be associated. Other facts, as they occur, will afterward be added from time to time, giving rise to a progressive increase of knowledge in a mind in which this mental process is regularly carried on. This habit of attention and association ought therefore to be carefully cultivated, as it must have a great influence on our progress in knowledge, and likewise on the formation of intellectual character, provided the associations be niade upon sound principles, or according to the true and important relations of things. It is also closely connected with that activity of mind which is ever on the alert for knowledge, from every source that comes within its reach; and that habit of reflection which always connects with such facts the conclusions to which they lead, and the views which they tend to illustrate. On this principle also, every new fact which is acquired, or every new subject of thought which is brought before the mind, is not only valuable in itself, but also becomes the basis or nucleus of further improvement. Minds which are thus furnished with the requisite foundation of knowledge, and act uniformly upon these principles of enlarging it, will find interesting matter to be associated and remembered, where others find only amusement for a vacant hour, which passes away and is forgotten. There is also another respect in which the habit of correct and philosophical association assiststhe memory, and contributes to progress in knowledge. For by means of it, when applied to a great mass of facts relating to the same subject, we arrive at certain general facts, which represent a numerous body of the individuals, and the remembrance of which is equivalent to the remembrance of the whole.

The associations referred to under this first head arise out of the real relations of facts to each other, or to subjects of thought previously existing in the mind. The particular train of association, therefore, which is formed from the same facts by different in

dividuals may vary exceedingly. Thus, the same facts may often admit of various applications, or, in other words, of being associated in various ways, by different persons, according to their intellectual habits, or by the same person at different times, according to the subject of thought which happens to be more immediately present.

When a variety of facts have been associated in the mind in the manner now referred to, they form a series which hang together and recall each other in a very remarkable manner. There are two ways in which this takes place, which may be called voluntary and spontaneous. (1.) We call up facts by a voluntary effort, by directing the mind into particular trains of thought calculated to lead to those which we are in search of. This is what we call recollecting ourselves on a particular subject. We have an impression, perhaps, that the mind is in possession of information which bears upon the subject, but do not at the moment remember it; or we remember some circumstances, and wish to recall a more full and complete remembrance. We therefore commence a mental process which consists in putting in motion, to speak figuratively, a train of thoughts, or a series of associated facts, which we think calculated to lead us to the facts we wish to recall. (2.) Associations recur spontaneously, either when particular topics naturally leading to them are brought before the mind, in reading or conversation, or in that state in which the mind is left to follow, without any effort, the current of thoughts as they succeed each other. In the healthy state of the mind, we can give way to this spontaneous succession of thoughts; or we can check it at our pleasure, and direct the mind into some new train connected with the same subject, or arising out of it; or we can dismiss it altogether. While we allow it to go on, it does so, not only with

effort, but often without consciousness; so that

when the attention is, after some time, arrested by a subject of thought which is in the mind, we do not at first remember what led us to think of it, and begin to recollect ourselves by tracing the series backwards. In this state of mind, it is most interesting to observe the manner in which old associations are revived, and old recollections renewed, which seemed to have been lost and forgotten; and how facts and occurrences come into the mind which had not been thought of for many years. They are recalled, we scarcely know how, by some train of association which we can hardly trace, and which had long ceased to be the subject of any voluntary effort of attention. We shall again allude to this most interesting subject, in relation to the manner in which associations, long forgotten, are sometimes brought into the mind in dreaming, and in certain states of delirium.

The voluntary power over the succession of thoughts and associations which has now been alluded to is a subject of extreme interest. We shall have occasion to refer to it again when we come to speak of a remarkable condition in which it is lost; and in which the mind is left entirely under the influence of the series of thoughts as they happen to succeed each other, according probably to old associations, without the power of arresting or varying it. This occurs in two very interesting mental conditions to be afterward more particularly mentioned; namely, dreaming and insanity.

II. LOCAL OR INCIDENTAL ASSOCIATION.-In the mental process referred to under the preceding head, facts or thoughts are associated according to certain real relations; though these, we have seen, may be various, and the particular relation which is fixed upon, in particular cases, depends upon the intellectual habits of the individual. In the class now to be mentioned, the associations are formed according