"August 14th, 1884.
"I made some inquiries about Mr Herbert Lewis's dream before I left Cardiff. He had been searching throughout the room in which the order was found. His theory as to how the order got in the place in which it was found is that it was probably put there by someone (perhaps with malicious intent), as he does not see how it could have fallen so.
"The fact that Mr H. Lewis is exceedingly short-sighted adds to the probability of the thing which you suggest, that the dream was simply an unconscious act of memory in sleep. On the other hand, he does not believe it was there when he searched.
"E. J. Newell."
Now, it seems to me in the above case that the dreamer's subliminal self may have taken note of the lost landing-order without his super-consciousness being aware of it, and that the fact returned to him in his dream.
In R. L. Stevenson's "Across the Plains" may be found a striking chapter on dreams. It contains an account of some of the most successful dream experiments ever recorded. Stevenson's dreams were of no ordinary character; they were always of great vividness, and often of a markedly recurrent type. This faculty he developed to an unusual degree—to such an extent, indeed, that it became of great assistance to him in his work. By self-suggestion before sleep, we are told, the great novelist would secure "a visual and dramatic intensity of dream-representation which furnished him with the motives of some of his most striking romances." But "R. L. S." is not the only one who has secured assistance of dreams. Here is an account given by a German, Professor Hilprecht, of an experience of a similar nature ("Human Personality," i. 376):
"One Saturday evening, about the middle of March 1893, I had been wearying myself, as I had done so often in the weeks preceding, in the vain attempt to decipher two small fragments of agate, which were supposed to belong to the finger-rings of some Babylonian. The labour was much increased by the fact that the fragments presented remnants only of characters and lines, that dozens of similar small fragments had been found in the ruins of the temple of Bel at Nippur with which nothing could be done, that in this case furthermore I never had the originals before me, but only a hasty sketch made by one of the members of the expedition sent by the University of Pennsylvania to Babylonia. I could not say more than that the fragments, taking into consideration the place in which they were found and the peculiar characteristics of the cuneiform characters preserved upon them, sprang from the Cassite period of Babylonian history (circa 1700-1140 B.C.); moreover, as the first character of the third line of the first fragment seemed to be KU, I ascribed this fragment, with an interrogation point, to King Kurigalzu, while I placed the other fragment as unclassifiable with other Cassite fragments upon a page of my book where I published the unclassifiable fragments. The proofs already lay before me, but I was far from satisfied. The whole problem passed yet again through my mind that March evening before I placed my mark of approval under the last correction in the book. Even then I had come to no conclusion. About midnight, weary and exhausted, I went to bed and was soon in deep sleep. Then I dreamed the following remarkable dream. A tall, thin priest of the old pre-Christian Nippur, about forty years of age and clad in a simple abba, led me to the treasure chamber of the temple, on its south-east side. He went with me into a small low-ceiled room, without windows, in which there was a large wooden chest, while scraps of agate and lapis-lazuli lay scattered on the floor. Here he addressed me as follows:—'The two fragments which you have published separately upon pages 22 and 26, belong together, are not finger-rings, and their history is as follows. King Kurigalzu (circa 1300 B.C.) once sent to the temple of Bel, among other articles of agate and lapis-lazuli, an inscribed votive cylinder of agate. Then we priests suddenly received the command to make for the statue of the god Ninib a pair of earrings of agate. We were in great dismay, since there was no agate as raw material at hand. In order to execute the command there was nothing for us to do but cut the votive cylinder into three parts, thus making three rings, each of which contained a portion of the original inscription. The first two rings served as earrings for the statue of the god; the two fragments which have given you so much trouble are portions of them. If you will put the two together you will have confirmation of my words. But the third ring you have not yet found in the course of your excavations and you never will find it.' With this the priest disappeared. I awoke at once and immediately told my wife the dream, that I might not forget it. Next morning—Sunday—I examined the fragments once more in the light of these disclosures, and to my astonishment found all the details of the dream precisely verified in so far as the means of verification were in my hands. The original inscription on the votive cylinder read: 'To the god Ninib, son of Bel, his lord, has Kurigalzu, pontifex of Bel, presented this.' The problem was at last solved."
CHAPTER V
HALLUCINATIONS
From the occurrence in a dream of the ideas of events which happen to coincide with actual events, let us turn to apparitions occurring during the waking hours of the percipient.
The late Professor Sidgwick, at the head of a committee, sent out the following question to 17,000 educated persons not known to have had hallucinations:—"Have you ever, when believing yourself to be completely awake, had a vivid impression of seeing or being touched by a living being or inanimate object, or of hearing a voice, which impression, so far as you could discover, was not due to any external physical cause?"