DREAMS. 21 



modern languages, as witness the sJcia of the Greeks, 

 the manes or umbra of the Romans, and the shade of 

 our own tongue. Did the limits of a brief paper 

 allow, it would be easy to show, from the evidence of 

 language, how man explained to himself the mode in 

 which this other self makes the passage from the 

 body to the external world, and wherein lay the 

 difference between the sleeping and waking, the 

 living and lifeless body. It must suffice to say 

 that throughout the entire savage and civilised world, 

 the life, the spirit, the soul of man has been identified 

 with breath. Not with that alone; but with the 

 blood, the heart, &c., although chiefly and universally 

 with the act of breathing, "so characteristic of the 

 higher animals during life, and coinciding so closely 

 with life in its departure." 



It is interesting to watch the primitive nebulous 

 theories of another self, a vaporous, ethereal, or other- 

 wise unsubstantial, impalpable thing, condensing into 

 theories of semi- substantiality, or of rude or refined 

 resemblance to the body, theories which become 

 indispensable to account for the appearance of both 

 the living and the dead in dreams, when their persons 

 were clasped, their forms and faces seen, their voices 

 heard. 



Such theories differ not in kind, but only in degree 

 of refinement, and unite, as Dr. Ty lor remarks, "in 

 an unbroken line of mental connexion," the savage 

 fetish worshipper and the civilised psychologist adding 

 their welcome witness to the similar working of 



