Dr. George Hyslop while considering the Freudian theories as satisfying in many respects does not accept them in their entirety. He denies the sexual content of every dream, although admitting it in many instances. Nor does he find in every dream reference to some experience of the previous day, although he grants that the theory might hold good in instances where the sleeper has begun to dream immediately on falling asleep. In his book upon the subject he gives interesting data of the various causes of dreams that have come within his own experience. Of 225 dreams 206 were influenced by the thought of the previous day; 6 to a preceding dream on the same night; 121 were influenced by experiences of six months before; 28 were due to the activities of daily life; 80 due to worry or stress; 61 showed sex complex; 117 contained the sex element; 3 the home complex and 10 various complexes. Dr. Hyslop does not believe that suppressed thoughts and emotions are relegated to the dream consciousness, and in this respect he makes a wide departure from contemporaneous theories.

Ultra-moderns generally reject the views advanced by Mr. Havelock Ellis in "The World of Dreams/' The fact that he rather elides the sex content that fascinates a certain school of students, and that he attributes less importance to the psycho-neurological side than is customary amongst the medical fraternity does not detract from the interest of his work. Though admitting that the usual function of dreams is the conservation of sleep, he refers to the exhaustion that sleepers frequently undergo after dreaming and attributes it to the emotional quality of many dreams. He cites an instance given by Delboeuf, in which the sleeper experienced a dream so horrifying that his hair whitened as he slept. In fact Mr. Ellis holds the basic structure of dream psychology to be the controlling power of the emotions over the dream thought. The function of dreams is to supply adequate theories to account for the magnified emotional impulses which are borne in upon the sleeping consciousness.

Addingtpn Bruce agrees with the Russian authority, Marie de Manaceme, in regarding sleep as the resting time of the consciousness; at the same time he rather paradoxically classifies dreams as mental images, mirroring the inner life of the dreamer. They may also, he thinks, represent an effort on the part of the sleeping consciousness to interpret internal and external stimuli. Although as a rule dreams are composed of the experiences of the day and their scenes and figures are largely due to association of ideas, Bruce agrees with Freud that many dreams are totally beyond scientific explanation; in short that "many dreams may be evidential of an unrecognized power in the human mind." His final advice that any one having a frequently recurring dream evidently excited by external physical stimuli should "consult a physician as they may be symptomatic of some bodily ailment," is given without prejudice and rings of the theory of Paracelsus.

Bergson does not consider that there is a wide difference between the states of waking and dreaming, the latter being merely a substratum of the normal state. The perception and the memory of dreams he regards as in a sense more natural than those faculties in waking life. We are capable of logic in dreams, he argues, though indifferent to it, hence chiefly insignificant things are remembered in the dream life. Bergson regards sound as playing a less important part in the dream life than does color. But on this point authorities differ, notably Havelock Ellis, who says that his own dreams are invariably gray, cast as it were in a half light.

Baron du Prel, the French psychologist, attributes all dreams to the mono-idea, or as it is more usually termed, the goal idea. Napoleon, Santos Dumont, Christopher Columbus, William of Germany and Harry Thaw are instances of the waking mono-idea in its lights and shadows. When taken over into sleep it solves problems, explains mysteries and indulges in sundry uncanny performances. According to Du Prel dream prophecy is based upon the mono-idea and built upon hundreds of minute details ignored or unnoticed by the waking conscious mind, but recognized plainly in sleep where there is nothing to distract the attention from the basic thought. Du Prel, following this hypothesis, has created artificial sleep by hypnosis and in this artificial sleep has successfully induced prophecy.

Pierre Janet, the French nerve specialist, puts forward the theory that insomnia is an hysterical symptom produced by a subconscious dread of experiencing during sleep the repetition of an unpleasant dream. In other words, the origin of the night-mare is the subconscious, fixed idea - forgotten terrors of childhood reproduced in dreams.

Wundt and others of the German school deny the existence of the purely psychic or psychopathic dream with the contention that a physical disturbance may reach the sleeping consciousness days or even weeks before reaching the waking consciousness, and that it may thus establish itself as a more or less fantastic dream.

Max Nordau holds that not only dreams but legends revert to the period of the world's history when man lived without labor and that therefore dream and legend alike are the outcome of inherited or ancestral memory.

Jules Bois attributes clairvoyance and prophetic dreaming to the same mysterious psychic source; he also recognizes a sixth sense in dreams and in the waking life. He applies the apt term "metapsychic" to these phenomena instead of the hackneyed word metaphysic. In his extraordinary work "Le Miracle Moderne,, he mentions the case of M. Dieulafoy, who lived not far from Toulouse and who dreamed one night of the severe illness of his brother, a resident of Bordeaux. On awaking M. Dieulafoy was handed a dispatch saying that his brother had died during the night.

On another occasion M. Dieulafoy dreamed that he was giving a large ball at his country house, when suddenly stretchers bearing corpses were carried through the assemblage in the ball-room. The next morning, while he was relating his dream to Mme. Dieulafoy, his manager informed him that the farmer and his wife who lived on the country estate had been drowned in a canal. They had been taken to the house and the bodies borne through the ball-room precisely as M. Dieulafoy had seen in his dream.

Mme. de Blavatsky, the exponent of theosophy, has taught that many laws governing psychic conditions are unknown to science; among them the laws governing the phenomena of dreams, a doctrine that is corroborated by modern scientists of even the most materialistic school. According to theosophi-cal doctrines, dreams are the experiences of the wandering soul, temporarily freed from the trammels of the body. Cases of persons having witnessed occurrences that actually transpired at vast distances from where the bodies lay asleep have been authenticated in support of this theory.

Not only do physical stimuli affect the dream, but psychic or psychological influences have been known to do so, a fact that has been contended by occultists and theosophists for many years before the reluctant admission was wrested from science.

The occultists, however, are somewhat at variance upon the subject of dream sources. Papus and others of his school agree with Porphyry and Synesius in attributing dreams to spiritistic sources, namely, to elementals or evil spirits in some instances, and to spiritual and holy influences in many cases. On the other hand, Franz Hartmann, also an occultist, distrusts dream experiences as a commingling of the objective and the subjective that necessarily engenders confusion of the psychic and physical. Although he admits that the deeper dreams are purely psychic, he does not consider that man is at present sufficiently developed spiritually to receive them.

Besides the authorities cited in this chapter there are countless popular writers upon the subject of dreams and their interpretation. In many instances their work is based upon symbols as old as the history of the human race itself. Hence the so-called "Dreambooks" possess a value of their own, apart from the satisfaction which they undoubtedly afford their readers, now even as they have done for centuries.

The art of Geomancy, recommended by Raphael, a popular oneiromantic authority, is extensively practiced by the Chinese. In figuring the dreams after this system the results prove mysteriously correct.

Thus have dream students of all ages, races and conditions puzzled over and expounded upon the infinitely reiterated phenomena of dreams, and whether we decide to view the subject from the scientific pinnacle of the century whose spirituality is yclept psychology, and whose soul is called the subconsciousness, or whether we descend to the humble depths of primitive faith, whose god was elemental fire, we are equally far from a solution of the mystery. It therefore behooves us to approach the subject with an open mind and to examine each authority without prejudice, and with due respect for that practical, hard-headed and at times most kindly of teachers - Experience.