return have invariably recounted the same experience, the panoramic view of their whole lives unrolled in a few moments.

Memory, a quality less tangible than time or space, is a factor of the dream. As a fundamental of the dreaming state, it refutes the Freudian theory of the sex content of childish dreams, for memory can only be aroused by something that has already occurred within the experience. In the dream there is no forgetting. The memory of the slumber is far more profuse and accurate than that of the waking life. Lack of perspective from the waking viewpoint and a confusion of relative values are frequent causes of bewilderment to the waking self with its opposite tendency towards forgetting trifles, while important happenings loom large in the material mind. To childhood, and in the world of dreams, however, there are no trifles; all experiences are of equally vast meaning. The so-called spirits invoked at seances present this same curious inversion of ideas with regard to trifles. The triviality and apparent irrelevance of the spiritualistic communications are frequently used as an argument against the entire theory of spiritualism. The absence of the sense of proportion and of relative values, however, may be plausibly explained by the change that takes place in reverting from material to immaterial life, which is analogous to the weakening of the physical in the dream state and at the approach of death.

Whether the dream proves the soul or the soul the dream is a question of personal opinion.

Revelations that have been made through dreams have been conspicuously lacking in a sense of proportion, so much so that Freud has used this quality as a basis for his theory of the Latent Content, or hidden meaning, of the dream. The abnormal development of memory and the corresponding loss of ratiocination form the difficulty in determining the dream content. With the apparent obliteration of mundane qualities, however, new and transcendental faculties seem to develop in the dream state. In our present stage of humanity

we are unfamiliar with these faculties, which would suggest a touch with the Infinite Power that thus far has proven beyond the attainment of normal man. No satisfactory account has ever been given of these super-normal attributes, although both psychology and physiology have made the attempt.

Hypermnesia, Paramnesia and Xenoglossia are three faculties whose frequent occurrence makes them worthy of a scientific nomenclature. Although abnormal conditions in the waking state, and usually the product of diseased brain or nerves, they are essentially normal attributes of the dreamer. Hypermnesia, or abnormal memory, has already been referred to as a condition attendant upon dreaming. Despite the obvious importance of a certain amount of memory in the attainment of knowledge, the overdevelopment of the faculty is not, in the waking state, a mark of intellectuality. On the contrary it tends to draw trifles to the surface of consciousness and to sacrifice the perspective of the waking world. In many instances of hypermnesia the patient is prone to dwell upon trifling facts or fancies of the past and to neglect the work of the present. Certain dreams are accounted for by this faculty in the sleeping state, which vanishes on awaking, leaving the dreamer with his resuscitated memories that he fails to recognize.

Paramnesia is an essentially beautiful quality, whether waking or dreaming, whether normal or abnormal. It has been coldly defined as "hallucinatory memory," but those who are blessed with its golden illusions could no more forego them than they could forego their dreams. Havelock Ellis finds that it seems to affect educated people and people of more than average intellect to a far greater degree than the ignorant and phlegmatic worker. He gives Dickens, Shelley and Bourget as instances, and the fancy has no difficulty in finding others.

Skepticism attributes paramnesia to the saints whose mystic experiences fill many pages of the world's wonder-book. St. Paul, St. Theresa and Catherine von Emmerich are set

apart and placarded as epileptics, but gentle St. Francis, Swedenborg and Jeanne D'Arc are mentioned as victims of paramnesia. It is a disease, however, of which little is definitely known; this is due to "the rarity of finding instances of paramnesia experiences by scientific observers alive to the importance of accurately recording all conditions." This assertion of a scientific observer is reminiscent of numerous other instances of psychic experiences and conditions that fly before the microscopic gaze of the incredulous. Yet whether paramnesia be a disease or a celestial attribute, suffering humanity still owes its debt to the faculty that gives color and light to its dreams.

Xenoglossia, or speaking and understanding a language not known to the normal self, is a phenomenon of dreams, delirium and of the mystical forms of paramnesia, otherwise known as spiritual relaxation. The case of the twelve apostles, ignorant men of the humbler class, who were yet empowered to understand and to be understood by men of all races, affords the most noteworthy instances of this attribute.

CHAPTER IX

POPPIES AND MANDRAGORA

"How sweet it were, hearing the downward stream,
With half-shut eyes ever to seem

Falling asleep in a half-dream!

To dream and dream, like yonder amber light,

Which will not leave the myrrh-bush on the height;
To hear each other's whisper'd speech;

Eating the Lotos day by day."

-TENNYSON, The Lotos-Eaters.

Since dreams would not always come themselves they could be made to come. The world learned this early, and when the forces of hypnotism, mesmerism and other mysterious faculties were in the hands of the priestly orders, who guarded their secrets so successfully that they frequently lost them beyond recovery, while the few that were rediscovered assumed the aspect of startling newness, the humbler folk whose limited knowledge and inclination have ever held them nearer the homelier and more comfortable element of earth, were studying simples and herbs, especially those that induce sleep and thus serve as a balm for hurt souls.

The hierophantic class, however, did not altogether disdain the use of drugs and narcotics, for while hypnotism and its kindred arts were more mysterious, they were likewise more uncertain, besides which the grottoes emanating natural gases were too few to fill the requirements of a rapidly populating world avid for foreknowledge. Thus when the deadly fumes of carbon monoxide and of carbon dioxide in which to steep the oracular consciousness and to thus open the path for subconsciousness and dreams, were lacking, other means were employed. Ancient lands were misty with smoke wreaths

from incense conducive to dreams and visions. Apollo's priestesses after eating the sacred Laurel inhaled its smoke before prophesying, and to-day in the Hindu Koosh Mountains the sibyls breathe deeply of the fumes of the sacred cedar, then drawing a cloth over their heads inhale the aromatic smoke until they fall senseless to the ground.

The burning of sacrificial incense is one of the favorite themes of Egyptian frescoes, the incense was evidently intended to inspire the priest as well as to influence the congregation.

The bacchantes ate ivy and their frenzy was attributed to the influence of the sacred plant.

Anise seed is said by Pliny not only to impart a youthful look to the features, but to have the power “if attached to the pillow so as to be smelt by a person when asleep of preventing all disagreeable dreams."

The seed of Pycnocomen, or Thick Hair, a plant generally, but not always identified with the Leonurus Marrubiastrum of Linnæus, taken in doses of one drachm of wine, is provocative of unquiet dreams.-Pliny, Natural History, XXVI, 237.

Opium is probably the oldest of the narcotics. Its history trails through unwritten epochs by way of India to China, and its legend during lost ages is confirmed by the poppy, the blossom from which the deadly narcotic is brewed and which is the universal symbol of sleep. It is also the flower of Demeter, tutelary goddess of the harvest.

The Digger tribe of Indians in California, whose nomad traditions have long since been seared out of existence by the white man's scorn, have held to the legend of the tiny crimson poppies that grow on the edge of the desert in the spring. They are called "sleep flowers" and the story goes that he who lies among them even for a little while will be visited forevermore by a spirit who will drag him each night to that same spot. The flame yellow California poppy, or eshscholtzia, bears no legend, whether by reason of the fact