Burdach and others apparently consider this revelling in the free use of one’s own powers as a state in which the mind refreshes itself and takes on new strength for the day work, something after the manner of a vacation holiday. Burdach, therefore, cites with approval the admirable words in which the poet Novalis lauds the sway of the dream: “The dream is a bulwark against the regularity and commonness of life, a free recreation of the fettered phantasy, in which it mixes together all the pictures of life and interrupts the continued earnestness of grown-up men with a joyous children’s play. Without the dream we should surely age earlier, and thus the dream may be considered perhaps not a gift directly from above, but a delightful task, a friendly companion, on our pilgrimage to the grave.” The refreshing and curative activity of the dream is even more impressively depicted by Purkinje.[53] “The productive dreams in particular would perform these functions. They are easy plays of the imagination, which have no connection with the events of the day. The mind does not wish to continue the tension of the waking life, but to release it and recuperate from it. It produces, in the first place, conditions opposed to those of the waking state. It cures sadness through joy, worry through hope and cheerfully distracting pictures, hatred through love and friendliness, and fear through courage and confidence; it calms doubt through conviction and firm belief, and vain expectations through realisation. Many sore spots in the mind, which the day keeps continually open, sleep heals by covering them and guarding against fresh excitement. Upon this the curative effect of time is partially based.” We all feel that sleep is beneficial to the psychic life, and the vague surmise of the popular consciousness apparently cannot be robbed of the notion that the dream is one of the ways in which sleep distributes its benefits. The most original and most far-reaching attempt to explain the dream as a special activity of the mind, which can freely display itself only in the sleeping state, was the one undertaken by Scherner[58] in 1861. Scherner’s book, written in a heavy and bombastic style, inspired by an almost intoxicated enthusiasm for the subject, which must repel us unless it can carry us away with it, places so many difficulties in the way of an analysis that we gladly resort to the clearer and shorter description in which the philosopher Volkelt[72] presents Scherner’s theories: “From the mystic conglomerations and from all the gorgeous and magnificent billows there indeed flashes and irradiates an ominous light of sense, but the path of the philosopher does not thereby become clearer.” Such is the criticism of Scherner’s description from one of his own adherents.