that, while she was mesmerised, some other person in the room has mesmerised another patient. At these times she would indicate, with exact precision, the degrees of sleep through which the other patient was passing; and often, when every one else has supposed the slumber to be complete, she has declared it was not so, and was always right in her judgments. I should observe that, in her natural state, she had none of this knowledge; and once, when I asked her to mesmerise some one, declared her inability to do any thing of the kind.

Thirdly. The appreciation of time displayed by persons in the mesmeric state is remarkable. I have never known perfect sleepwakers overpass the exact moment at which they may have been told to remind the mesmeriser to awaken them; and yet, directly after returning to their natural state, they will, if questioned, make the widest guesses of the time. I extract the following from our mesmeric register:-"Anna, on being asked the hour, says it is ten o'clock: the cathedral bell strikes ten five seconds after. She did not know the time when the mesmeriser began his operations, yet can now tell correctly that she has been sleeping an hour and five minutes. — On being asked when she would awake, she named half-past ten; and, before we had heard the first chime of the cathedral, she interrupted the conversation suddenly, saying, with a start, Ah! you ought to awake me now." I used to remark that, when this sleepwaker was asked the time, she did not reply so correctly as above; but when, as was often the case, she spon

The

taneously called out the hour, she never erred. least degree of effort on her part seemed to spoil the instinct.

I now proceed to consider the mind under mesmerism, in relation to its susceptibility to external things. When it is remembered that the bodily senses, in the mesmeric sleep, have been shown to be as dead, an inquiry into the sensations of sleepwakers may seem inconsistent in the highest degree; but we may perhaps discover, on reflection, that the apparent contradiction is only to be laid to the charge of our own erroneous notions. Did persons clearly perceive the simple fact, that sensation is not seated in the senses, but in the mind, they would be less astonished at hearing of a means of sensation apart from the usual action of the senses; but there are few very few-who discern this important truth (which, indeed, lies at the base of all metaphysical knowledge) with such perfection as to be wholly free from a certain confusion of thought respecting it. Thus, the preparatives of sensation have been studied as sensation itself; but, as Sir James Mackintosh has admirably observed, "All the changes in our organs, which can be likened to other material phenomena, are nothing more than antecedents and pre-requisites of perception, bearing not the faintest likeness to it: as much outward, in relation to the thinking principle, as if they occurred in any other part of matter; and of which the entire comprehension, if it were attained, would not bring us a step nearer to the nature of thought."

Nothing can be truer than this; but our minds and bodies are, in this life, so strongly identified, that it is a hard matter for us sufficiently to discern the huge gulf between mind and matter, and to perceive that we may throw in matter for ever, without filling up the abyss of separation. God alone has solved that dilemma; and, by attaching the external senses to the soul, has built a bridge for us, arching the chasm across. He has thus brought us into conscious connection with matter and certain of its qualities, primary and secondary; but, if we could be made aware of the same things in another way, is it not plain that the great end would be equally answered? If the soul be brought into relationship with matter and its properties, the means are but of small importance, either as regards their nature or their number. the visible universe, which is but an expression of God's ideas, be in some measure read and comprehended by us; so that there be a language established between man and his Creator; the particular types and configurations of that language are of no more consequence than the forms of our written or printed alphabets. This is not the place to dwell further upon these reflections (to be resumed hereafter); but the mere smatterer in metaphysics, who has learned that odour, colour, savour, sound, are absolutely only known to us as sensations, and can be said to have no proper existence but in ourselves, should by no means be alarmed at my viewing sensation in its results, rather than in its pre-requisites; while the truest metaphysician will be the best prepared to ex

So that