as language expresses things external to us, or our own thoughts, so is apprehension real or notional. It is notional in the grammarian, it is real in the experimentalist. The grammarian has to determine the force of words and phrases; he has to master the structure of sentences and the composition of paragraphs; he has to compare language with language, to ascertain the common ideas expressed under different idiomatic forms, and to achieve the difficult work of recasting the mind of an original author in the mould of a translation. On the other hand, the philosopher or experimentalist aims at investigating, questioning, ascertaining facts, causes, effects, actions, qualities: these are things, and he makes his words distinctly subordinate to these, as means to an end. The primary duty of [pg 021] a literary man is to have clear conceptions, and to be exact and intelligible in expressing them; but in a philosopher it is even a merit to be not altogether vague, inchoate and obscure in his teaching, and if he fails even of this low standard of language, we remind ourselves that his obscurity perhaps is owing to his depth. No power of words in a lecturer would be sufficient to make psychology easy to his hearers; if they are to profit by him, they must throw their minds into the matters in discussion, must accompany his treatment of them with an active, personal concurrence, and interpret for themselves, as he proceeds, the dim suggestions and adumbrations of objects, which he has a right to presuppose, while he uses them, as images existing in their apprehension as well as in his own.
In something of a parallel way it is the least pardonable fault in an Orator to fail in clearness of style, and the most pardonable fault of a Poet.
So again, an Economist is dealing with facts; whatever there is of theory in his work professes to be founded on facts, by facts alone must his sense be interpreted, and to those only who are well furnished with the necessary facts does he address himself; yet a clever schoolboy, from a thorough grammatical knowledge of both languages, might turn into English a French treatise on national wealth, produce, consumption, labour, profits, measures of value, public debt, and the circulating medium, with an apprehension of what it was that his author was stating sufficient for making it clear to an English reader, while he had not the faintest conception himself what the treatise, which he was translating [pg 022] really determined. The man uses language as the vehicle of things, and the boy of abstractions.
Hence in literary examinations, it is a test of good scholarship to be able to construe aright, without the aid of understanding the sentiment, action, or historical occurrence conveyed in the passage thus accurately rendered, let it be a battle in Livy, or some subtle train of thought in Virgil or Pindar. And those who have acquitted themselves best in the trial, will often be disposed to think they have most notably failed, for the very reason that they have been too busy with the grammar of each sentence, as it came, to have been able, as they construed on, to enter into the facts or the feelings, which, unknown to themselves, they were bringing out of it.
To take a very different instance of this contrast between notions and facts;—pathology and medicine, in the interests of science, and as a protection to the practitioner, veil the shocking realities of disease and physical suffering under a notional phraseology, under the abstract terms of debility, distress, irritability, paroxysm, and a host of Greek and Latin words. The arts of medicine and surgery are necessarily experimental; but for writing and conversing on these subjects they require to be stripped of the association of the facts from which they are derived.
Such are the two modes of apprehension. The terms of a proposition do or do not stand for things. If they do, then they are singular terms, for all things that are, are units. But if they do not stand for things they must stand for notions, and are common terms. Singular [pg 023] nouns come from experience, common from abstraction. The apprehension of the former I call real, and of the latter notional. Now let us look at this difference between them more narrowly.
1. Real Apprehension, is, as I have said, in the first instance an experience or information about the concrete. Now, when these informations are in fact presented to us, (that is, when they are directly subjected to our bodily senses or our mental sensations, as when we say, “The sun shines,” or “The prospect is charming,” or indirectly by means of a picture or even a narrative,) then there is no difficulty in determining what is meant by saying that our enunciation of a proposition concerning them implies an apprehension of things; because we can actually point out the objects which they indicate. But supposing those things are no longer before us, supposing they have passed beyond our field of view, or the book is closed in which the description of them occurs, how can an apprehension of things be said to remain to us? It remains on our minds by means of the faculty of memory. Memory consists in a present imagination of things that are past; memory retains the impressions and likenesses of what they were when before us; and when we make use of the proposition which refers to them, it supplies us with objects by which to interpret it. They are things still, as being the reflections of things in a mental mirror.
Hence the poet calls memory “the mind's eye.” I am in a foreign country among unfamiliar sights; at will I am able to conjure up before me the vision of my home, and all that belongs to it, its rooms and their furniture, [pg 024] its books, its inmates, their countenances, looks and movements. I see those who once were there and are no more; past scenes, and the very expression of the features, and the tones of the voices, of those who took part in them, in a time of trial or difficulty. I create nothing; I see the facsimiles of facts; and of these facsimiles the words and propositions which I use concerning them are from habitual association the proper or the sole expression.
And so again, I may have seen a celebrated painting, or some great pageant, or some public man; and I have on my memory stored up and ready at hand, but latent, an impress more or less distinct of that experience. The words “the Madonna di S. Sisto,” or “the last Coronation,” or “the Duke of Wellington,” have power to revive that impress of it. Memory has to do with individual things and nothing that is not individual. And my apprehension of its notices is conveyed in a collection of singular and real propositions.
I have hitherto been adducing instances from (for the most part) objects of sight; but the memory preserves the impress, though not so vivid, of the experiences which come to us through our other senses also. The memory of a beautiful air, or the scent of a particular flower, as far as any remembrance remains of it, is the continued presence in our minds of a likeness of it, which its actual presence has left there. I can bring before me the music of the Adeste Fideles, as if I were actually hearing it; and the scent of a clematis as if I were in my garden; and the flavour of a peach as if it were in season; and the thought I have of all these is as of something individual [pg 025] and from without—as much as the things themselves, the tune, the scent, and the flavour, are from without—though, compared with the things themselves, these images (as they may be called) are faint and intermitting.
Nor need such an image be in any sense an abstraction, though I may have eaten a hundred peaches in times past, the impression, which remains on my memory of the flavour, may be of any of them, of the ten, twenty, thirty units, as the case may be, not a general notion, distinct from every one of them, and formed from all of them by a fabrication of my mind.
And so again the apprehension which we have of our past mental acts of any kind, of hope, inquiry, effort, triumph, disappointment, suspicion, hatred, and a hundred others, is an apprehension of the memory of those definite acts, and therefore an apprehension of things; not to say that many of them do not need memory, but are such as admit of being actually summoned and repeated at our will. Such an apprehension again is elicited by propositions embodying the notices of our history, of our pursuits and their results, of our friends, of our bereavements, of our illnesses, of our fortunes, which remain imprinted upon our memory as sharply and deeply as is any recollection of sight. Nay, and such recollections may have in them an individuality and completeness which outlives the impressions made by sensible objects. The memory of countenances and of places in times past may fade away from the mind; but the vivid image of certain anxieties or deliverances never.
And by means of these particular and personal experiences, [pg 026] thus impressed upon us,
