889. Continuation on the inward memory
The deeper memory develops like the disposition, or the native character, and like the understanding, as well as many other human faculties (see above [888]). For whatever gives the memory of personal matters its ability, is directly due to the inward memory, but [ultimately,] that power, regarded in itself, is a property of life.
a] That there is a deeper memory, and what it is like, can be understood from the fact that in dreams, where the memory of personal matters is not so active as when one is awake, people normally appear with all their features, and every characteristic of their body, their speech, having the same walk, etc., more than the person [dreaming] had ever known from the memory of personal matters, nor could describe in such an abundance [of detail]. Similarly, we recognize people's moods or changing states of mind from their facial expressions, also from their eyes and the surrounding region, as well as from their tone of voice, and many more details beyond description. And people do not know where they learned to do this, except only from practice, without [previous] knowledge.
889. CONTINUATION CONCERNING THE INTERIOR MEMORY
That the interior memory is formed as are inclination, genius, understanding, and many other things in man, may be seen above [n. 888; for whatsoever gives the faculty to the memory of particulars owes its proximate cause to the interior memory, but the faculty itself, regarded in itself, is of life. That there is an interior memory and of what quality it is can be perceived from the fact that in dreams, when the memory of particulars is not so aroused as in wakefulness, it is usual for a man to be presented such as he is, with all his features and with every condition of his body, his speech, his gait and like particulars. A man is never aware of these things from his memory of particulars, nor indeed can he describe any such faculty. In like manner we recognize the "animus" or variations of state of other people from their faces, also from the eyes and the region thereabouts, as well as from the tone of voice, and from many things which cannot be described. Man does not know whence he has learnt this, except from use alone, without knowledge.
889. De memoria interiori continuatio
Quod memoria interior formetur, sicut inclinatio, seu ingenium, ac intellectus, praeter 1
multa alia in homine, vide prius [888], quodcunque enim facultatem dat memoriae particularium, proximam causam debet memoriae interiori; sed ipsa facultas in se spectata est vitae. Quod memoria interior sit qualis, inde 2
percipi potest, quod in somniis, in quibus memoria particularium non ita excitatur sicut in vigilia, tunc sisti solet homo cum omnibus suis lineamentis, cum sui corporis omni conditione, loquela, sicut idem--gressus 3
et similia, quae nusquam homo novit ex memoria particularium, imo ne ullam 4
talem facultatem describere potest. Similiter ex faciebus cognoscimus animos eorum seu status variationes, tum ex oculo et regione ista, similiter ac loquelae accentu, et pluti-bus, quae non describi possunt, nec scit homo, unde hoc didicit, nisi a solo usu, absque scientia.
Footnotes:
1. The Manuscript has intellectus praeter
2. The Manuscript has qualis inde
3. The Manuscript has idem, gressus
4. = nullam