'Tolerance is a genuine, philosophic virtue; the forum, not the arena, should be the resort of students of philosophy."

Psychologists are at loggerheads upon the universality of the dream state. Locke, MacNish and others contend that they do not dream: while many authorities, equally sound, aver that they dream every night; again it is contended that man is perpetually adream, but that only the dreams that rise above the surface of consciousness are recorded by the memory, as they come thereby within the scope of the dreamer's recognition. Many who grant this last hypothesis as correct use it as an argument against the psychic value of dreams.

"Mind," said Titchener, "lapses every night and reforms every morning, but the bodily processes go on in sleeping or in waking. An idea drops out of memory and recurs quite unexpectedly in after years, but the body's processes have been going on without interruption."

This statement, while true and comprehensive as to the outer or physical mind, does not apply to inner or dream conditions. The indiscriminate application of the theory is largely responsible for the scientific error relegating the dream to a chaotic whirl of unformulated ideas, lacking coherence, intelligence or any discoverable connection. Popular opinion, however, has never accepted this scientific decree, but has persistently treated the dream with awe, ascribing to it both symbolic and prophetic value. And, as in manifold instances, popular opinion has proven itself in the right.

Diodorus of Sicily, whose "Bibliotheca Historica," despite its lack of consecutiveness, is acknowledged authority upon historic matters, regards the Chaldeans as masters of dream interpretation. The Egyptians and Assyrians learned oneirom-ancy from this people, who in common with the Hebrews held dreams as sacred messages from the gods. Remarkable dreams were recorded side by side with the important historical events. Upon the same authority we learn that it was the custom to investigate the dreams of ill persons and to diagnose the disease accordingly. The perfection attained by the Chaldean sages in interpreting dreams and omens has outlived the nation, and the term Chaldean from being synonymous with potentate, wise man and prophet, has become the pseudonym of a race of nomads, earning a nefarious living through "fortune-telling."

Berthelot mentions the Manuscript of St. Mark in Venice and the papyri at Leyden, in the Louvre and in Berlin, as the most ancient manuscripts known to this day. All were derived from the same source, probably taken from the tomb of some old magician of Thebes, and they are of the same description as the books burned in 296 B. C. as a punishment to the Egyptians. Amongst other things is a recipe that will cause insomnia till the patient dies. Divination by dreams is described and there is a treatise upon this subject by Ptolemy the wise, and another by Cleopatra the resplendent.

Mohammedans hold that dreams form one of the forty-six parts of prophecy and that "the man who undertakes their interpretation should understand the book of God and remember the words of His Apostle, whose name be perpetually blessed! He should comprehend the Arabic proverbs, the etymology of words, the distinction of men and of their habits and of their conditions, be skilled in interpretation and possess a clean spirit, chaste, moral and the word of truth."

Yet despite this eloquent outburst the general influence of the Arabs rather impeded the progress of psychological investigation. Skilled as they doubtless were in certain arts and sciences, healing, astrology, medicine, etc., there seems to have been a curious paucity of spiritual knowledge and of intuition. Avicenna, for instance, an Arabian physician, the author of the "Canon of Medicine," a work that guided medical minds of Europe during the eleventh and twelfth centuries, attributed dreams to an ultimate intelligence moving in the moon.

Heraclitus of Ephesus advocated the dominance of mind over spirit. He went to Rome for the purpose of decrying dramatic art, but the evening before his speech he dreamed that he killed the tragedians and the judges who were against him. In accordance with the correct interpretation of his dream he lost his cause and was discredited.

Pythagoras, whose name and teachings have transcended time, and been transmuted into modern thought, held dreams as the index of the soul and as emanations from a divine source. He also ascribed them to physical causes, and instances the morning dream as originating in the liver; patients were warned against lying upon the back or upon the right side lest they constrict the liver, the mirror of dreams. Owing to atmospheric conditions Spring dreams were regarded as best, Autumn dreams as the worst Socrates, declared by the Pythian oracle the wisest man on earth, believed in dreams, while his theory of a daemon, or familiar spirit, is doubtless the forerunner of the modern subconscious self.

"As I fully believe I am commanded to do this (teach the young) by God, speaking in oracles, and in dreams, and in every way by which the divine voice has ever spoken to man and told him what to do." Socrates to the men of Athens (Plato).

Aristotle, founder of the Peripatetic school and tutor of Alexander the Great, is doubtless responsible for the regard in which his illustrious pupil held his own dreamings, many of which are recorded. Cornelius Agrippa quotes Aristotle as referring the cause of dreams to commonsense placed in the fancy, while prophetic dreams set up a mono-idea in the brain; man when he wakes merely follows out this idea, thus fulfilling the self-made prophecy. This conclusion resembles the goal idea advanced by Du Prel and other moderns. Like De-mocritus, Aristotle believed in both a physical and a psychic cause for dreams. Among Aristotle's works on the subject ai'e: "Sleeping and Waking," "The Soul-Sense and the Sensible," "Dreaming and Prophesying in Sleep," "Catharsis."