dream also, or that another (Dugas) should state: "Le reve n'est pas deraison ni meme irraison pure," * so long as neither of them has attempted to bring this opinion into harmony with the psychic anarchy and dissolution of all mental functions in the dream which they themselves have described. However, the possibility seems to have dawned upon others that the madness of the dream is perhaps not without its method- that it is perhaps only a disguise, a dramatic pretence, like that of Hamlet, to whose madness this perspicacious judgment refers. These authors must either have refrained from judging by appearances, or the appearances were, in their case, altogether different.

* The dream is neither pure derangement nor pure irrationality.

Without lingering over its superficial absurdity, Havelock Ellis considers the dream as "an archaic world of vast emotions and imperfect thoughts," the study of which may acquaint us with the primitive stages of the development of mental life. J. Sully (p. 362) presents the same conception of the dream in a still more comprehensive and penetrating fashion. His statements deserve all the more consideration when it is added that he, perhaps more than any other psychologist, was convinced of the veiled significance of the dream. "Now our dreams are a means of conserving these successive personalities. When asleep we go back to the old ways of looking at things and of feeling about them, to impulses and activities which long ago dominated us." A thinker like Delboeuf asserts- without, indeed, adducing proof in the face of contradictory data, and hence without real justification- "Dans le sommeil, hormis la perception, toutes les facultes de l'esprit, intelligence, imagination, memoire, volonte, moralite, restent intactes dans leur essence; seulement, elles s'appliquent a des objets imaginaires et mobiles. Le songeur est un acteur qui joue a volonte les fous et les sages, les bourreaux et les victimes, les nains et les geants, les demons et les anges" * (p. 222). The Marquis Hervey, *(2) who is flatly contradicted by Maury, and whose essay I have been unable to obtain despite all my efforts, appears emphatically to protest against the under- estimation of the psychic capacity in the dream. Maury speaks of him as follows (p. 19): "M. le Marquis Hervey prete a l'intelligence durant le sommeil toute sa liberte d'action et d'attention, et il ne semble faire consister le sommeil que dans l'occlusion des sens, dans leur fermeture au monde exterieur; en sorte que l'homme qui dort ne se distingue guere, selon sa maniere de voir, de l'homme qui laisse vaguer sa pensee en se bouchant les sens; toute la difference qui separe alors la pensee ordinaire du celle du dormeur c'est que, chez celui-ci, l'idee prend une forme visible, objective, et ressemble, a s'y meprendre, a la sensation determinee par les objets exterieurs; le souvenir revet l'apparence du fait present." *(3)

* In sleep, excepting perception, all the faculties of the mind intellect, imagination, memory, will, morality- remain intact in their essence; only, they are applied to imaginary and variable objects. The dreamer is an actor who plays at will the mad and the wise, executioner and victim, dwarf and giant, devil and angel.

*(2) Hervey de St. Denys.

*(3) The Marquis Hervey attributes to the intelligence during sleep all its freedom of action and attention, and he seems to make sleep consist only of the shutting of the senses, of their closing to the outside world; except for his manner of seeing, the man asleep is hardly distinguishable from the man who allows his mind to wander while he obstructs his senses; the whole difference, then, between ordinary thought and that of the sleeper, is that with the latter the idea takes an objective and visible shape, which resembles, to all appearances, sensation determined by exterior objects; memory takes on the appearance of present fact.

Maury adds, however, "qu'il y a une difference de plus et capitale a savoir que les facultes intellectuelles de l'homme endormi n'offrent pas l'equilibre qu'elles gardent chez l'homme eveille." *

* That there is a further and important difference in that the mental faculties of the sleeping man do not offer the equilibrium which they keep in the waking state.

In Vaschide, who gives us fully information as to Hervey's book, we find that this author expresses himself as follows, in respect to the apparent incoherence of dreams: "L'image du reve est la copie de l'idee.