proagoreuei ta mellonta--en to kata thanaton chorizesthai ton
somaton."][7]

Without encroaching further upon the space of this periodical by
multiplying evidence corroborative of the same fact, I will content
myself by drawing the attention of the reader to our own great poet and
philosopher, Shakspeare, whose subtle genius and intuitive knowledge of
human nature render his opinions on all such subjects of peculiar value.
Thus in _Richard II_., Act ii. sc. 1., the dying Gaunt, alluding to his
nephew, the young and self-willed king, exclaims,--

"Methinks I am a prophet new inspired;
And thus, expiring, do foretel of him."

Again, in _Henry IV., Part I._, Act v. sc. 4., the brave Percy, when in
the agonies of death, conveys the same idea in the following words:--

"O, I could prophesy,
But that the earthy and cold hand of death
Lies on my tongue."

Reckoning, therefore, from the time of Jacob, this belief, whether with
or without foundation, has been maintained upwards of 3500 years. It was
grounded on the assumed fact, that the soul became divine in the same
ratio as its connection with the body was loosened or destroyed. In
sleep, the unity is weakened but not ended: hence, in sleep, the
material being dead, the immaterial, or divine principle, wanders
unguided, like a gentle breeze over the unconscious strings of an Æolian
harp; and according to the health or disease of the body are pleasing
visions or horrid phantoms (_ægri somnia_, as Horace) present to the