IDA. The apparent anachronism of such dreams, Evelyn, refers to _imperfect_ function. Yet he will remember we are reasoning as _finite beings_. True, Malebranche has asserted, that “it is possible some creatures may think half an hour as long as we do a thousand years, or look upon that space of duration which we call a minute, as an hour, a week, a month, or a whole age. But in regard to the prospect of futurity, of a more perfect state, who of us can decide that this seeming illusion is not one evidence of the divine nature of mind; a remote resemblance, if I may presume so to say, of one attribute of the Creator, to whom a thousand years are as one day?” I have learned from your own theory, Evelyn, that mind is either imperfect or passive in the dream. Does not this passive condition itself imply inspiration? For is not that, in which are produced _results_, while itself is _inactive_, under the special influence of some high power, as were the visions of the holy records? Although I may not yield my entire belief in the fallacy of modern inspiration because it is not _proved_, yet I have not listened to your learning, Evelyn, without some leaning to the apparent truth of your dissertations. I might hesitate to confess myself your pupil; still, the incidents you have adduced will make me pause, ere I again blend profane arguments with the truths of holy writ. Yet I cannot yield the feeling, that the dream is an _emblem_, at least, of immortality. As a beautiful illustration of such philosophy, I remember (in Fulgosius) a legend told by Saint Austin to Enodius:— There was a physician of Carthage, who was a sceptic regarding immortality and the soul’s separate existence. It chanced one night that Genadius dreamt of a beautiful city. On the second night, the youth who had been his guide reappeared, and asked if Genadius remembered him; he answered, yes, and also his dream. ‘And where,’ said the apparition, ‘were you then lying?’ ‘In my bed, sleeping.’ ‘And if your mind’s eye, Genadius, surveyed a city, even while your body slept, may not this pure and active spirit still live, and observe, and remember, even though the body may be shapeless or decayed within its sepulchre?’ The dreams of Scripture, those “thoughts from the visions of night, when deep sleep came upon men,” were associated with the mission of an angel, or immediate communion with the Deity. For He has said, in the twelfth of Numbers, that he would “speak to his prophets in a dream:” from the first and self-interpreting dream of Abimelech, the visions interpreted by the inspired propounder Joseph, the first dream of the New Testament, the fulfilment of the Annunciation, the impressive trance of Peter, in coincidence with the visions of the centurion, even to the holy visions of the Apocalypse.