I pray you tarry; pause a day or two, Before you hazard; for, in choosing wrong I lose your company; therefore, forbear a while: There's something tells me, (but it is not love) I would not lose you: * * * * * * I could teach you How to choose right, but then I am forsworn, So will I never be: so may you miss me; But if you do, you'll make me wish a sin That I had been forsworn. Beshrew your eyes. They have o'erlook'd me, and divided me; One half of me is yours, the other half _yours_, _Mine own_, I would say: but if mine, then yours, And so all yours. Just that, therefore, which she meant merely to indicate faintly to him or really to conceal from him entirely, namely that even before the choice of the lot she was his and loved him, this the poet--with admirable psychological delicacy of feeling--makes apparent by her slip; and is able, by this artistic device, to quiet the unbearable uncertainty of the lover, as well as the equal suspense of the audience as to the issue of the choice." Notice, at the end, how subtly Portia reconciles the two declarations which are contained in the slip, how she resolves the contradiction between them and finally still manages to keep her promise: "* * * but if mine, then yours, And so all yours." Another thinker, alien to the field of medicine, accidentally disclosed the meaning of errors by an observation which has anticipated our attempts at explanation. You all know the clever satires of Lichtenberg (1742-1749), of which Goethe said, "Where he jokes, there lurks a problem concealed." Not infrequently the joke also brings to light the solution of the problem. Lichtenberg mentions in his jokes and satiric comments the remark that he always read "Agamemnon" for "angenommen,"[9] so intently had he read Homer. Herein is really contained the whole theory of misreadings. At the next session we will see whether we can agree with the poets in their conception of the meaning of psychological errors. THIRD LECTURE THE PSYCHOLOGY OF ERRORS--(_Continued_) At the last session we conceived the idea of considering the error, not in its relation to the intended act which it distorted, but by itself alone, and we received the impression that in isolated instances it seems to betray a meaning of its own. We declared that if this fact could be established on a larger scale, then the meaning of the error itself would soon come to interest us more than an investigation of the circumstances under which the error occurs.