[265-1] Haeser, Geschichte der Medicin, pp. 4, 7: Jena, 1845.
[265-2] Schoolcraft, Ind. Tribes, v. p. 440.
[267-1] Carver, Travels in North America, p. 73: Boston, 1802; Narrative of John Tanner, p. 135.
[267-2] Sahagun, Hist. de la Nueva España, lib. x. cap. 20; Le Livre Sacré des Quichés, p. 177; Lett. sur les Superstit. du Pérou, pp. 89, 91.
[269-1] Life of Black Hawk, p. 13.
[270-1] Travs. in North America, p. 74.
[270-2] Journal Historique, p. 362.
[271-1] Sometimes facts like this can be explained by the quickness of perception acquired by constant exposure to danger. The mind takes cognizance unconsciously of trifling incidents, the sum of which leads it to a conviction which the individual regards almost as an inspiration. This is the explanation of presentiments. But this does not apply to cases like that of Swedenborg, who described a conflagration going on at Stockholm, when he was at Gottenberg, three hundred miles away. Psychologists who scorn any method of studying the mind but through physiology, are at a loss in such cases, and take refuge in refusing them credence. Theologians call them inspirations either of devils or angels, as they happen to agree or disagree in religious views with the person experiencing them. True science reserves its opinion until further observation enlightens it.
[272-1] Schoolcraft, Indian Tribes, iii. p. 287; v. p. 652.
[273-1] “The progress from deepest ignorance to highest enlightenment,” remarks Herbert Spencer in his Social Statics, “is a progress from entire unconsciousness of law, to the conviction that law is universal and inevitable.”