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PRINCIPAL AUTHORITIES CITED IN THIS WORK.
Plutarch : Lives ; Morals.
Quincey, Thomas de : Confessions
of an English Opium Eater.
Rabelais, Francis : Life of Gar.
gantua and of Pantagruel. Raphael : Royal Book of Dreams. Reid, Thomas : Letter to Rev.
William Gregory. Richter, Jean Paul F.: Dream upon
Schiller, J. C. F.: Piccolomini;
Death of Wallenstein.
Squire, Archdeacon: Case of Henry
Talbot, Hon. Mr.
Religious Opinions of Madame
Vinsauf, Geoffrey de: Itinerary of
Richard I. and others to the Holy
Demonology and Witchcraft.
Juliet; Richard the Third. Sheppard, John : On Dreams in
their Mental and Moral Aspects. Sifat-i-Sirozah. Sigourney, Mrs. : Pocahontas, and
Walton, Izaak: Life of Sir Henry
as contained in the Zand-Avastá.
Xenophon: Anabasis ; Cyropædia.
Young, Edward: Night-Thoughts
on Life, Death, and Immortality.
Zartasht-Behram : Zartusht-Na
mah, or Life of Zoroaster. Zeno.
PLACE OF DREAMS IN SYSTEMS OF DIVINATION.
THERE is, perhaps, in human nature no instinct more characteristically human than that which shrinks from isolation. The old physical formula to the effect that nature abhors a vacuum, might, by the easiest of transitions, be capable of a civil adaptation. Every one, from Adam to Campbell's Last Man, with Cowper's Alexander Selkirk for a middle term,Timon of Athens only excepted, and he questionably-rather than be alone in a depopulated world, would endure to live in a society to which he was bound only by the ties of a universal antipathy. Even on the amiable hypothesis that man is a beast of prey, it is evident that it is necessary for him to be within reach of his quarry: that he must be gregarious, if only in fulfilment of his tendencies to predacity. Such a supposition enables us to state the case in the strongest possible manner ; for if a social attraction even of antagonism be admitted, there is no difficulty in establishing an à fortiori argument whenever the attraction of cohesion is agitated,—whenever, that is, regard is had to man from the brighter and softer side of his character and disposition.
But amongst the necessities of man's nature, there is that
GRAVITATION TO THE INFINITE.
of still another fellowship. He may be gregarious; but he is the object of longings which cannot be appeased by the sympathy, or indeed by the society, if that were possible, of the aggregate of the race. His social life may be satisfactory; his relations to his kindred and his fellow-citizens may be kindly and complete; but amidst social and family completeness and satisfaction, he is conscious, by reason of his proper will and personality, of a magnificent loneliness. There are one or two important senses in which every man is the only man in the universe. Each is cut off from his kind, while still in their midst, as ship is severed from ship in mid-ocean; or as an insular star that, across the unphenomenal wastes of space, remotely twinkles to its fellows. Yet, as the orbs of heaven gravitate in their motions towards the central and dominant lord of their system, so does man gravitate, not only towards something of kin to himself or greater than himself, but towards something which is infinitely inclusive of himself and all his
peers. There is, then, in man an attraction to the mysterious and the comprehensive which could not be satisfied even if, in the fruition of a sublime incontinence, he throbbed with every heart, swelled with every wave, or shared the tiny pulsations of every leaf. · Man,” says Protagoras, " is the measure of the universe;" and this boast is half a truth, for man is a little greater than anything or everything in the material world that he can imagine. He chafes at every hypothetical limitation. The universe in its entirety may be beyond him ; but he knows that he can penetrate beyond every conceivable part thereof. And for the rest, whilst in the sphere of extension he is forced to introduce negations into his vocabulary, and to confess the Indefinite, the Boundless, the Infinite-in the sphere of morals and ontology he can still find affirmative vocables, and call the Infinite by the determinate names of the Self-existent, the Creator, the Disposer, the Good.
Nothing less than a felt if inexplicable relation to this Being, whom he can realize if not understand-apprehend if