If memory consisted in the preservation of images,[232] their
numerousness would not weaken memory. If memory kept these images
stored within itself, it would have no need of reflection to recall
them, nor could memory recall them suddenly after having forgotten
them. Further, exercise does not weaken, but increases the energy
and force of memory, just as the purpose of exercise of our feet or
hands is only to put ourselves in a better condition more easily to
accomplish certain things which are neither in our feet nor our hands,
but to which these members become better adapted by habit.
Besides (if memory be only storage of images), why then does one not
remember a thing when it has been heard but once or twice? Why, when
it has been heard often, is it long remembered, although it was not
retained at first? This can surely not be because at first only some
part of the images had been retained; for in that case those parts
would be easily recalled. On the contrary, memory is produced suddenly
as a result of the last hearing or reflexion. This clearly proves that,
in the soul, we are only awaking the faculty of memory, only imparting
to it new energy, either for all things in general, or for one in
particular.
Again, memory does not bring back to us only the things about which
we have reflected; (by association of ideas) memory suggests to us
besides a multitude of other memories through its habit of using
certain indices any one of which suffices easily to recall all the
remainder[233]; how could this fact be explained except by admitting
that the faculty of memory had become strengthened?
Once more, the preservation of images in the soul would indicate
weakness rather than strength, for the reception of several impressions
would imply an easy yielding to all forms. Since every impression is
an experience, memory would be measured by passive receptivity; which,
of course, is the very contrary of the state of affairs. Never did any
exercise whatever render the exercising being more fitted to suffering
(or, receptive experience).
Still another argument: in sensations, it is not the weak and impotent
organ which perceives by itself; it is not, for instance, the eye that
sees, but the active potentiality of the soul. That is why old people
have both sensations and memories that are weaker. Both sensation and
memory, therefore, imply some energy.
Last, as we have seen that sensation is not the impression of an image
in the soul, memory could not be the storage-place of images it could
not have received.