the memory palace of matteo ricci by jonathan d. spence

In 1596 Matteo Ricci taught the Chinese how to build a memory palace. The Memory Palace of Matteo Ricci tells this story. He told them that the size of the palace would depend on how much they wanted to remember: the most ambitious construction would consist of several hundred buildings of all shapes and sizes; "the more there are the better it will be," said Ricci, though he added that one did not have to build on a grandiose scale right away. One could create modest palaces, or one could build less dramatic structures such as a temple compound, a cluster of government offices, a public hostel, or a merchants' meeting lodge. If one wished to begin on a still smaller scale, then one could erect a simple reception hall, a pavilion, or a studio. And if one wanted an intimate space one could use just the corner of a pavilion, or an altar in a temple, or even such a homely object as a wardrobe or a divan. your host, Matteo Ricci

In summarizing this memory system, he explained that these palaces, pavilions, divans were mental structures to be kept in one's head, not solid objects to be literally constructed out of "real" materials. Ricci suggested that there were three main options for such memory locations.

First, they could be drawn from reality - that is, from buildings that one had been in or from objects that one had seen with one's own eyes and recalled in one's memory.

Second, they could be totally fictive, products of the imagination conjured up in any shape or size.

Or third, they could be half real and half fictive, as in the case of a building one knew well and through the back wall of which one broke an imaginary door as a shortcut to new spaces, or in the middle of which one created a mental staircase that would lead one up to higher floors that had not existed before.

The real purpose of all these mental constructs was to provide storage spaces for the myriad concepts that make up the sum of our human knowledge. To everything that we wish to remember, wrote Ricci, we should give an image; and to every one of these images we should assign a position where it can repose peacefully until we are ready to reclaim it by an act of memory. Since this entire memory system can work only if the images stay in the assigned positions and if we can instantly remember where we stored them, obviously it would seem easiest to rely on real locations which we know so well that we cannot ever forget them.

But that would be a mistake, thought Ricci. For it is by expanding the number of locations and the corresponding number of images that can be stored in them that we increase and strengthen our memory. Therefore the Chinese should struggle with the difficult task of creating fictive places, or mixing the fictive with the real, fixing them permanently in their minds by constant practice and review so that at last the fictive spaces become "as if real, and can never be erased."

It was this general facility for remembering the order of things that had been elaborated into a system over the succeeding centuries; by Ricci's time it had become a way for ordering all one's knowledge of secular and religious subjects, and since he himself was a Catholic missionary Ricci hoped that once the Chinese learned to value his mnemonic powers they would be drawn to ask him about the religion that made such wonders possible.

Pronounce mnemonic with a silent first letter.