intention to enter; it is a strictly medical one, and every information may be obtained respecting it in the above-named treatises, and others emanating from the faculty. The subjects I do intend to treat of are the various kinds of prophetic dreams, presentiments, second-sight, and apparitions; and, in short, all that class of phenomena which appears to throw some light on our physical nature, and on the probable state of the soul after death. In this discussion, I shall make free use of my German authorities, Doctors Kerner, Stilling, Werner, Eschenmayer, Ennemoser, Passavent, Schubert, Von Meyer, &c., &c.; and I here make a general acknowledgment to that effect, because it would embarrass my book too much to be constantly giving names and references, although, when I quote their words literally, I shall make a point of doing so; and because, also, that, as I have been both thinking and reading much on these subjects for a considerable time past, I am, in fact, no longer in a condition to appropriate, either to them or to myself, each his own. This, however, is a matter of very little consequence, as I am not desirous of claiming any idea as mine that can be found elsewhere. It is enough for me, if I succeed in making a tolerably clear exposition of the subject, and can induce other people to reflect upon it. CHAPTER II. THE DWELLER IN THE TEMPLE. IT is almost needless to observe, that the Scriptures repeatedly speak of man as a tripartite being, consisting of spirit, soul, and body: and that, according to St. Paul, we have two bodies—a natural body and a spiritual body; the former being designed as our means of communication with the external world—an instrument to be used and controlled by our nobler parts. It is this view of it, carried to a fanaticism, which has led to the various and extraordinary mortifications recorded of ascetics. As is remarked by the Rev. Hare Townshend, in a late edition of his book on mesmerism, in this fleshly body consists our organic life; in the body which we are to retain through eternity, consists our fundamental life. May not the first, he says, “be a temporary development of the last, just as leaves, flowers, and fruits, are the temporary developments of a tree? And in the same manner that these pass and drop away, yet leave the principle of reproduction behind, so may our present organs be detached from us by death, and yet the ground of our existence be spared to us continuously.”