this way to a person's dreams without awaking him. Hence somnambulists may sometimes have very slight visual perceptions; they may in some slight measure be guided by sensations of touch; all the senses may be affected in a small degree by their appropriate objects, or this may be the case with some and not with others, without effectually disturbing their sleep.-These facts will be found to help in explaining any peculiar circumstances which may be thought not to come within the reach of the general explanation which has been given. (IV.) But this is not all. There are some cases, which are not reached by the statements hitherto made. There are not only slight exceptions to the general fact, that somnambulists, like persons in ordinary sleep, are insensible to external impressions, but occasionally some of a marked and extraordinary character. There are a few cases (the recent instance of Jane Rider in this country is one) where persons in the condition of somnambulism have not only possessed slight visual power, but perceptions of sight increased much above the common degree. In the extraordinary narrative of Jane Rider, the author informs us that he took two large wads of cotton and placed them directly on the closed eyelids, and then bound them on with a black silk handkerchief. The cotton filled the cavity under the eyebrows, and reached down to the middle of the cheek, and various experiments were tried to ascertain whether she could see. In one of them a watch enclosed in a case was handed to her, and she was requested to tell what o'clock it was by 1; upon which, after examining both sides of the watch, she opened the case, and then answered the question. She also read, without hesitation, the name of a gentleman, written in characters so fine that no one else could distinguish it at the usual distance from the eye. In another paroxysm, the lights were removed from her room, and the windows so secured that no object was discernible, and two books were presented to her, when she immediately told the titles of both, though one of them was a book which she had never before seen. In other experiments, while the room was so darkened that it was impossible, with the ordinary powers of vision, to distinVOL. I.-T

guish the colours of the carpet, and her eyes were also bandaged, she pointed out the different colours in the hearth rug, took up and read several cards lying on the table, threaded a needle, and performed several other things, which could not have been done without the aid of vision."*-Of extraordinary cases of this kind, it would seem that no satisfactory explanation (at least no explanation which is unattended with difficulties) has as yet been given.

* As quoted in Dr. Oliver's Physiology, chap. 30.

DIVISION FIRST.

THE INTELLECT OR UNDERSTANDING.

INTELLECTIVE OR INTELLECTUAL STATES OF THE MIND

PART SECOND.

THE INTERNAL, OR SUGGESTIVE INTELLECT.

INTELLECTUAL STATES OF INTERNAL ORIGIN.

CHAPTER I.

INTERNAL ORIGIN OF KNOWLEDGE.

169. The soul has fountains of knowledge within.

nave traced the history of the mind thus far with continued and increased satisfaction, because we have been guided solely by well-known facts, without any desire of exciting wonder by exaggeration, and with no other feeling than that of knowing the truth. With cautious endeavours not to trespass upon those limits which the Creator himself has set to our inquiries, we have seen the mind placed in the position of a necessary connexion with the material world through the medium of the senses, and in this way awakened into life, activity, and power. Inanimate matter seems to have been designed and appointed by Providence as the handmaid and nurse of the mind in the days of its infancy; and for that purpose to have been endued with form, fragrance, and colour. Material eyes were given to the soul (not made a part of its nature, but assigned to it as an instrumental and auxiliary agent) that it might see; and material hands, that it might handle; and hearing, that it might hear. By means of these and other senses we become ácquainted with whatever is visible and tangible, and has outline and form; but there are also inward powers of perception, hidden fountains of knowledge, which open themselves and flow up in the remote and secret places of the soul. In other words, the soul finds knowledge in itself, which neither sight, nor touch, nor hearing, nor any other sense, nor any outward forms of matter could give.

"The natural progress of all true learning," says the author of Hermes, "is from sense to intellect." Having begun with the senses, and first considered the sensations and ideas which we there receive, we are next to enter more exclusively into the mind itself, and to explore the fruitful sources of knowledge which are internal. An