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that of the Danish prince, to whose madness the intelligent judgment here cited refers. These authors must have refrained from judging by appearances, or the appearance which the dream showed to them was quite different.

      Without wishing to linger at its apparent absurdity, Havelock Ellis²³ considers the dream as "an archaic world of vast emotions and imperfect thoughts," the study of which may make us acquainted with primitive stages of development of the psychic life. A thinker like Delbœuf¹⁶ asserts—to be sure without adducing proof against the contradictory material, and hence indeed unjustly: "Dans le sommeil, hormis la perception, toutes les facultés de l'esprit, intelligence, imagination, mémoire, volonté, moralité, restant intactes dans leur essence; seulement, elles s'appliquent à des objets imaginaires et mobiles. Le songeur est un acteur qui joue à volonté les fous et les sages, les bourreaus et les victimes, les nains et les géants, les démons et les anges" (p. 222). The Marquis of Hervey, who is sharply controverted by Maury,⁴⁸ and whose work I could not obtain despite all effort, seems to combat most energetically the under-estimation of the psychic capacity in the dream. Maury speaks of him as follows (p. 19): "M. le Marquis d'Hervey prête à l'intelligence, durant le sommeil toute sa liberté d'action et d'attention et il ne semble faire consister le sommeil que dans l'occlusion des sens, dans leur fermeture au monde extérieur; en sorte que l'homme qui dort ne se distingué guère, selon sa manière de voir, de l'homme qui laisse vaguer sa pensée en se bouchant les sens; toute la différence qui séparé alors la pensée ordinaire du celle du dormeur c'est que, chez celui-ci, l'idée prend une forme visible, objective et ressemble, à s'y meprendre, à la sensation déterminée par les objets extérieurs; le souvenir revêt l'apparence du fait présent."

      Maury adds, however; "Qu'il y a une différence de plus et capitale à savoir que les facultés intellectuelles de l'homme endormi n'offrent pas l'équilibre qu'elles gardent chez l'homme l'éveillé."

      The scale of the estimation of the dream as a psychic product has a great range in the literature; it reaches from the lowest under-estimation, the expression of which we have come to know, through the idea of a value not yet revealed to the over-estimation which places the dream far above the capacities of the waking life. Hildebrandt,³⁵ who, as we know, sketches the psychological characteristics into three antinomies, sums up in the third of these contradistinctions the extreme points of this series as follows (p. 19): "It is between a climax, often an involution which raises itself to virtuosity, and on the other hand a decided diminution and weakening of the psychic life often leading below the human niveau."

      "As for the first, who could not confirm from his own experience that, in the creations and weavings of the genius of the dream, there sometimes comes to fight a profundity and sincerity of emotion, a tenderness of feeling, a clearness of view, a fineness of observation, and a readiness of wit, all which we should modestly have to deny that we possess as a constant property during the waking life? The dream has a wonderful poetry, an excellent allegory, an incomparable humour, and a charming irony. It views the world under the guise of a peculiar idealisation, and often raises the effect of its manifestations into the most ingenious understanding of the essence lying at its basis. It represents for us earthly beauty in true heavenly radiance, the sublime in the highest majesty, the actually frightful in the most gruesome figure, and the ridiculous in the indescribably drastic comical; and at times we are so full of one of these impressions after awakening that we imagine that such a thing has never been offered to us by the real world."

      One may ask, is it really the same object that the depreciating remarks and these inspired praises are meant for? Have the latter overlooked the stupid dreams and the former the thoughtful and ingenious dreams? And if both kinds do occur—that is, dreams that merit to be judged in this or that manner—does it not seem idle to seek the psychological character of the dream? would it not suffice to state that everything is possible in the dream, from the lowest depreciation of the psychic life to a raising of the same which is unusual in the waking state? As convenient as this solution would be it has this against it, that behind the efforts of all dream investigators, it seems to be presupposed that there is such a definable character of the dream, which is universally valid in its essential features and which must eliminate these contradictions.

It is unquestionable that the psychic capacities of the dream have found quicker and warmer recognition in that intellectual period which now lies behind us, when philosophy rather than exact natural science ruled intelligent minds. Utterances like those of Schubert, that the dream frees the mind from the power of outer nature, that it liberates the soul from the chains of the sensual, and similar opinions expressed by the younger Fichte,¹⁰ and others, who represent the dream as a soaring up of the psychic life to a higher stage, hardly seem conceivable to us to-day; they are only repeated at present by mystics and devotees. With the advance of the scientific mode of thinking, a reaction took place in the estimation of the dream. It is really the medical authors who are most prone to underrate the psychic activity in the dream, as being insignificant and invaluable, whereas, philosophers and unprofessional observers—amateur psychologists—whose contributions in this realm can surely not be overlooked, in better agreement with the popular ideas, have mostly adhered to the psychic value of the dream. He who is inclined to underrate the psychic capacity in the dream prefers, as a matter of course, the somatic exciting sources in the etiology of the dream; he who leaves to the dreaming mind the greater part of its capacities, naturally has no reason for not also admitting independent stimuli for dreaming.

      Among the superior activities which, even on sober comparison, one is tempted to ascribe to the dream life, memory is the most striking; we have fully discussed the frequent experiences which prove this fact. Another superiority of the dream life, frequently extolled by the old authors, viz. that it can regard itself supreme in reference to distance of time and space, can be readily recognised as an illusion. This superiority, as observed by Hildebrandt,³⁵ is only illusional; the dream takes as much heed of time and space as the waking thought, and this because it is only a form of thinking. The dream is supposed to enjoy still another advantage in reference to time; that is, it is independent in still another sense of the passage of time. Dreams like the guillotine dream of Maury,⁴⁸ reported above, seem to show that the dream can crowd together more perception content in a very short space of time than can be controlled by our psychic activity in the waking mind. These conclusions have been controverted, however, by many arguments; the essays of Le Lorrain⁴⁵ and Egger²⁰ "Concerning the apparent duration of dreams" gave rise to a long and interesting discussion which has probably not said the last word upon this delicate and far-reaching question.

      That the dream has the ability to take up the intellectual work of the day and bring to a conclusion what has not been settled during the day, that it can solve doubt and problems, and that it may become the source of new inspiration in poets and composers, seems to be indisputable, as is shown by many reports and by the collection compiled by Chabaneix.¹¹ But even if there be no dispute as to the facts, nevertheless their interpretation is open in principle to a great many doubts.

      Finally the asserted divinatory power of the dream forms an object of contention in which hard unsurmountable reflection encounters obstinate and continued faith. It is indeed just that we should refrain from denying all that is based on fact in this subject, as there is a possibility that a number of such cases may perhaps be explained on a natural psychological basis.

       (f) The Ethical Feelings in the Dream.—For reasons which will be understood only after cognisance has been taken of my own investigations of the dream, I have separated from the psychology of the dream the partial problem whether and to what extent the moral dispositions and feelings of the waking life extend into the dreams. The same contradictions which we were surprised to observe in the authors' descriptions of all the other psychic capacities strike us again here. Some affirm decidedly that the dream knows nothing of moral obligations; others as decidedly that the moral nature of man remains even in his dream life.

      A reference to our dream experience of every night seems to raise the correctness of the first assertion beyond doubt. Jessen³⁶ says (p. 553): "Nor does one become better or more virtuous in the dream; on the contrary, it seems that conscience is silent in the dream, inasmuch as one feels no compassion and can commit the worst crimes, such as

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