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Show 30 WHY DO WE REMEMBER 1 when they happened, that the events of our youth return to us in our old age, while those of th~ more energetic, and therefore more valu~ble penod of our manhood, which, in respect of time, are more recent, are forgotten, and "will not come when we do call them," call with what earnestness we may. As little is it that our judgment is in youth more acute ; for we have seen that the most perfect memory-a memory probably more perfect, and certainly more minute, than. that. of any pers<?n of superior intelligence-can exist with very little Judgment, or with none at all. Is it the novelty then 1 No; not altogether, and probably not at all; for in that case, we woulG. surely best remember the greatest novelty ; and that unquestionably is the first sight we get of the world. The reason why we remember cannot be explained by the individual things that we remember ; and as little can it be owing to any act of the mind, considered as such. Where then shall we see.k for it 1 We shall best answer that question by putting another, and pausing to weigh it well before we answer it. How came we by all that we think and know, or by all that we can think 1 The answer to that question, if the right one, will show us where the mine of knowledge is, and how that mine can be worked; and if we know these, no matter how small our present stock of knowledge may be, we shall soon and easily obtain more-as much more as we please. . That is a very simple question,-a question the answer to which requires no philosophy, no learning, no reading, nay not even the faculty of speech, and yet that question is the seal upon all the possible knowledge of which we are not in possession· and many of us live long and go down to our graves in ignorance merely because we do not see, or. seeing, will not take the trouble to break that seal. That truth is so very important that we must dwell 1\ U'fHORS AND READERS. 31 a little upon it. Some may think it would be better to give the knowledge itself than merely point out the sources from whence it may be derived. Many persons would, no doubt, consider that gift more advantageous, or, at any rate, more amusing, just as schoolboys sometimes like their play better than they like their lessons,-or, to come nearer to the point, just as lazy folks like better to have things given them, than to make them for themselves, or to be told how to make them. But then we should have some difficulties. Some readers would know the subject better than we do; others might not understand us, not from any want of ability (for anybody may understand any thing, if the explanation of it be plain and clear enough); and people's tastes are so very different that perhaps not one in ten of those to whom the information was novel and intelligible would care about it. Besides, why should the man who writes a book treat all his readers as if they were beggars 1 It is disgraceful to beg any thing, if we be able to get it by any other means; and there are few names that offend a man of spirit more than to call him "a beggar." It appears to be more humiliating, too, to beg knowledge than to beg any thing else ; for few men are satisfied with their wealth, but most are satisfied with their understanding; and, insulting as the word "beggar" is, it is not half so insulting as the word " fool." The only ground upon which begging can be jus· tified is that of inability to work on account of weak .. ness, disease, or decay. Indolence is too often the real cause ; but it admits of no proper excuse ; and shame, or even the whip, rather than alms, should be given. But there is no disease or decay of the mind; and therefore the man who begs for knowledge can have no plea but idleness, and shame or the whip ought to be more especially his reward. There is no harm in pointing out to him where the knowledge is to be got, and how he is to get it ; but |
