and the mind's eye-the memory, imagination or fancy there is close partnership of interests.

Says Prof. M. V. O'Shea, "Seeing for most of us is at least part imagination, in the sense in which this term is commonly employed. We behold that which arises within rather than that which is presented from without. If in a word there is enough of the old form to awaken the memory of the word, we are likely to take the memory to be the thing which is appealing to . Some one has said that

our senses.

a person always finds what he is looking for. What you expect to see and hear will be likely to come your way, at least so far as you are yourself concerned in your beliefs. One who anticipates that another is going to slight him will be only too apt to be slighted in his own estimation at any rate. In passing graveyards people see ghosts because they are expecting to see them. In the stories which have been told them, ghosts and graveyards are usually connected together, and they are almost certain to arise together in the mind in later life. Expectation really means from one point of view that internal images are attaining a certain vividness which may go so far as to be taken for reality. Anticipation is the initial stage of happening for the one who anticipates. Much of children's misrepresentation of the world is due to this tendency to take to be real what has been put into their heads through stories. Bears and forests get connected together so that when any

forest is seen the bears often make their appearance too."

As in the previous chapter we saw how moral conduct is affected by the physical atmosphere, so here we may pause a moment to note how large a part physical light plays in the laws of growth and health. As men and plants must breathe to live so, also, must they have light to flourish. A healthy human organism is better capable of God's service than a sickly one. Education in the Christian sense means the development of the whole man and the nurture of the body is a contribution to the nurture of the soul.

Light and atmosphere therefore are more than mere symbols-although it is chiefly as symbols that we are considering them. As a sanitary agent light is a moral agent; as a cleanser and disinfectant it is an aid to moral purification; as a life-giver it is a spiritual developer. Medical

science grows into a deeper appreciation of the sunbeam. Some time ago the Journal des Debats said, "It has been stated recently, that if a bottle full of impure water is exposed to the direct rays of the sun only one hour, all the germs will be killed. . . It has always been supposed, for that matter, that the sun is a powerful antiseptic, and it has always been customary to expose the clothing of the sick and dead to its light. Prof. E. von Esmarch recently conceived the idea of finding out whether this light was really efficacious in killing the pathogenic germs adhering to

the surface of stuffs. He took pillows, coverings and gowns, which he had impregnated with bacteria, and placed them in the sun. The experiment proved that the influence was absolute when the germs were on the surface, but was lost in a measure when they were less exposed. More recent achievements of the Finsen light cure, and the mysterious effulgence of the metals radium and polonium, and even of the human body, are among the marvels of modern dis

covery.

Indirectly then, nurture of the body by light is an aid to the nurture of the soul through the mental image. Physical light promotes moral growth through the development of the bodily health. But this is aside from our main study. Light is the medium of vision and back of the eye lies the mind's eye. Here is where we feel the "power of a remembered vision"; here we feel the "transforming power of a gaze"; here we perceive the base or the beautiful, here we recognize the mean or the noble; here originates the impulse to do what we see.

The preeminent importance of this sense of sight, this faculty of imaging, is shown in the prevalent use of the verb "to see." To take an idea is to "see" it. Even the blind speak as freely of seeing as do those who literally see. And psychology finds it convenient and appropriate to speak of the auditory and the tactual image for those remembered impressions of sound and touch. Here we may note the result

of some investigations with reference to the dreams of the blind, reported by Prof. Joseph Jastrow. Nearly two hundred persons of both sexes in institutions for the blind, were personally examined and the results recorded. Professor Jastrow writes:

Beginning with cases of total blindness (including under this head those upon whom light has simply a general subjective 'heat-effect,' enabling them to distinguish between night and day, between shade and sunshine, but inducing little or no tendency to project the cause of the sensation into the external world), I find on my list fifty-eight such cases. Of these, thirty-two became blind before completing their fifth year, and not one of these thirty-two sees in dreams. Six became blind between the fifth and the seventh year; of these, four have dreams of seeing, but two of them do so seldom and with some vagueness, while two never dream of seeing at all. Of twenty persons who became blind after their seventh year all have 'dream-vision'

-as I shall term the faculty of seeing in dreams. The period from the fifth to the seventh year is thus marked out as the critical one. Before this age the visual centre is undergoing its elementary education; its life is closely dependent upon the constant food-supply of sensations, and when these are cut off by blindness it degenerates and decays. If blindness occurs between the fifth and the seventh years, the preservation of the visualizing power depends on the degree of de

velopment of the individual. If the faculty is retained, it is neither stable nor pronounced. If sight is lost after the seventh year, the sightcentre can, in spite of the loss, maintain its function, and the dreams of such an individual are hardly distinguishable from those of a seeing person.

"I had already entered upon this research when I discovered that I had a predecessor. So long ago as 1838 Dr. G. Heermann studied the dreams of the blind with the view of determining this same question, the physiological significance of which, however, was not then clearly understood. He records the answers of fourteen totally blind persons who lost their sight previous to their fifth year, and none of these have dreamvision. Of four who lost their sight between the fifth and the seventh year one has dreamvision, one has it dim and rare, and two do not definitely know. Of thirty-five who became blind after their seventh year all have dreamvision. The two independent researches thus yield the very same conclusion. Dr. Heermann includes in his list many aged persons, and from their answers is able to conclude that, generally speaking, those who become blind in mature life retain the power of dream-vision longer than those who become blind nearer the critical age of five to seven years. He records twelve cases where dream-vision still continues after a blindness of from ten to fifteen years, four of from fifteen to twenty years, four of