These are essentially the same two categories of impressions, the insignificant and the unadjusted, which were emphasized by Robert,[55] but Delage changes the connection by assuming that these impressions become the subject of dreams, not because they are indifferent, but because they are unadjusted. The insignificant impressions, too, are in a way not fully adjusted; they, too, are from their nature as new impressions “autant de ressorts tendus,” which will be relaxed during sleep. Still more entitled to a rôle in the dream than the weak and almost unnoticed impression is a strong impression which has been accidentally detained in its elaboration or intentionally repressed. The psychic energy accumulated during the day through inhibition or suppression becomes the mainspring of the dream at night. Unfortunately Delage stops here in his train of thought; he can ascribe only the smallest part to an independent psychic activity in the dream, and thus in his dream theory reverts to the ruling doctrine of a partial sleep of the brain: “En somme le rêve est le produit de la pensée errante, sans but et sans direction, se fixant successivement sur les souvenirs, qui ont gardé assez d’intensité pour se placer sur sa route et l’arrêter au passage, établissant entre eux un lien tantôt faible et indécis, tantôt plus fort et plus serré, selon que l’activité actuelle du cerveau est plus ou moins abolie par le sommeil.” In a third group we may include those dream theories which ascribe to the dreaming mind the capacity and propensity for a special psychic activity, which in the waking state it can accomplish either not at all or only in an imperfect manner. From the activity of these capacities there usually results a useful function of the dream. The dignity bestowed upon the dream by older psychological authors falls chiefly in this category. I shall content myself, however, with quoting, in their place, the assertions of Burdach,[8] by virtue of which the dream “is the natural activity of the mind, which is not limited by the force of the individuality, not disturbed by self-consciousness and not directed by self-determination, but is the state of life of the sensible central point indulging in free play” (p. 486).