conceive the writer must see a great deal farther into the subject than you do. You mistrust your ears and eyes, and are in a fair way to resign the use of your understanding. It is a fine style of mystifying. Again, it is the practice with the German school, and in particular with Dr. Spurzheim, to run counter to common sense and the best authenticated opinions. They must always be more knowing than every body else, and treat the wisdom of the ancients, and the wisdom of the moderns, much in the same supercilious way. It has been taken for granted generally that people see with their eyes; and therefore it is stated in the above passage as a discovery of the author, "imparted in dreadful secresy," that sleep-walkers always see with their eyes open. The meaning of which is, that we are not to give too implicit or unqualified an assent to the principle, at which modern philosophers have arrived with some pains and difficulty, that we acquire our ideas of external objects through the senses. The transcendental sophists wish to back out of that, as too conclusive and well-defined a position. They would be glad to throw the whole of what has been done on this question into confusion again, in order to begin de novo, like children who construct houses with cards,

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and when the pack is built up, shuffle them all together on the table again. These intellectual Sysiphuses are always rolling the stone of knowledge up a hill, for the perverse pleasure of rolling it down again. Having gone as far as they can in the direction of reason and good sense, rather than seem passive or the slaves of any opinion, they turn back with a wonderful look of sagacity to all sorts of exploded prejudices and absurdity. It is a pity that we cannot let well done alone, and that after labouring for centuries to remove ignorance, we set our faces with the most wilful officiousness against the stability of knowledge. The Physiognomical System of Drs. Gall and Spurzheim is full of this sort of disgusting cant. We are still only to believe in all unbelief—in what they tell us. The less credulous we are of other things, the more faith we shall have in reserve for them by exhausting our stock of scepticism and caution on such obvious matters of fact as that people always see with their eyes open, we shall be prepared to swallow their crude and extravagant theories whole, and not be astonished at "the phenomenon, that persons sometimes reason better asleep than awake!”

I have alluded to this passage because I myself am (or used some time ago to be) a sleep

walker; and know how the thing is. In this sort of disturbed, unsound sleep, the eyes are not closed, and are attracted by the light. I used to get up and go towards the window, and make violent efforts to throw it open. The air in some measure revived me, or I might have tried to fling myself out. I saw objects indistinctly, the houses, for instance, facing me on the opposite side of the street; but still it was some time before I could recognise them or recollect where I was: that is, I was still asleep, and the dimness of my senses (as far as it prevailed) was occasioned by the greater numbness of my memory. This phenomenon is not astonishing, unless we chuse in all such cases to put the cart before the horse. For in fact, it is the mind that sleeps, and the senses (so to speak) only follow the example. The mind dozes, and the eye-lids close in consequence: we do not go to sleep, because we shut our eyes. I can, however, speak to the fact of the eyes being open, when their sense is shut; or rather, when we are unable to draw just inferences from it. It is generally in the night-time indeed, or in a strange place, that the circumstance happens; but as soon as the light dawns on the recollection, the obscurity and perplexity of the senses clear up. The external impression is made before, much

in the same manner as it is after we are awake; but it does not lead to the usual train of associations connected with that impression; e. g. the name of the street or town where we are, who lives at the opposite house, how we came to sleep in the room where we are, &c.; all which are ideas belonging to our waking experience, and are at this time cut off or greatly disturbed by sleep. It is just the same as when persons recover from a swoon, and fix their eyes unconsciously on those about them, for a considerable time before they recollect where they are. Would any one but a German physiologist think it necessary to assure us that at this time they see, but with their eyes open, or pretend that though they have lost all memory or understanding during their fainting fit, their minds act then more vigorously and freely than ever, because they are not distracted by outward impressions? The appeal is made to the outward sense, in the instances we have seen; but the mind is deaf to it, because its functions are for the time gone. It is ridiculous to pretend with this author, that in sleep some of the organs of the mind rest, while others are active: it might as well be pretended that in sleep one eye watches while the other is shut. The stupor is general: the faculty of thought

itself is impaired; and whatever ideas we have, instead of being confined to any particular faculty or the impressions of any one sense, and invigorated thereby, float at random from object to object, from one class of impressions to another, without coherence or control. The conscious or connecting link between our ideas, which forms them into separate groups or compares different parts and views of a subject together, seems to be that which is principally wanting in sleep; so that any idea that presents itself in this anarchy of the mind is lord of the ascendant for the moment, and is driven out by the next straggling notion that comes across it. The bundles of thought are, as it were, untied, loosened from a common centre, and drift along the stream of fancy as it happens. Hence the confusion (not the concentration of the faculties) that continually takes place in this state of half-perception. The mind takes in but one thing at a time, but one part of a subject, and therefore cannot correct its sudden and heterogeneous transitions from one momentary impression to another by a larger grasp of understanding. Thus we confound one person with another, merely from some accidental coincidence, the name or the place where we have seen them, or their having been concerned with