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abdicates its empire, and restores it to the cerebrum, or rather, the cerebrum awaking, resumes it of its own accord. Hence it follows that one cause of sleep is, whatever strongly excites the cerebellum. We learn also from the anatomy of the cerebrum, that when the cerebellum is left to its own unrestricted mode of acting, that is, during the quiescent state of the cerebrum, it animates more constantly, more equally, strongly, and slowly, and therefore more profoundly.

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430. From these circumstances it is evident why infants sleep more than adults, and why the aged have less disposition to sleep; why, from too much sleep drowsiness becomes habitual, dullness and stupor. weakness of memory, obesity, and disinclination to motion, viz., from the greater difficulty which there necessarily is, in such cases, in the erection of the cerebrum, and in unfolding its convolutions; why on awaking we stretch the limbs and extend the muscles, and still appear inclined to sleep; why the grosser kinds of food induce sleep; why, when we are oppressed with sleep, the muscles relax by degrees, first the eyelids and eyes, then the face and neck, by and by the arms, and last of all the feet. For sleep begins at the vertex of the brain, and descends by degrees.

"431. Moreover, each particular cortical gland, being a small internal sensorium,—a little brain in its least type, and a symbol of our rational mind,-in its ordinary state, which, with respect to the common condition of the whole brain, is single or uniform, even in sleep itself remains unchanged; for the state of individuals or single parts, and its permanency, does not impede the change of the compound general state, as is well known in physics. In the same manner also that all affections of the animus change the general state of the cerebrum, and induce upon it a form agreeing with and accommodated to its mode of acting, or its own nature, so all desires of the mens which look to any end, are so many causes which change in a similar manner the state of each cortical substance of the cerebrum, and induce upon each in particular a corresponding form. According as these states remain permanent or are changed during sleep, from thence are originated dreams, visions, phantoms, and the most incongruous forms or shapes, which are so many representative images in the mens from the soul, according to the state of the cortical substances, and according to the ratio of influx into the general state of the cerebrum, where the subjects and images of the memory reside.

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432. To bring together the different causes of sleep, as well natural as preternatural,-the 1st are, those which take away the particular animations of the cortical substances of the cerebrum, and reduce them into one general and indiscriminate animation; 2nd, those which

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restrain and hold back the arterial blood from the cortex of the cerebrum; 3rd, and more particularly, those causes which fatigue the cerebrum, and render it incapable of acting, but give to the cerebellum greater alacrity and liveliness; 4th, the effect is that the cortical part of the cerebrum, which is the common organ of sense and voluntary motion, collapses and coheres by a mutual application of one part to another, so that there is no longer any division or distinction of parts; consequently the corresponding muscles in the body are no longer incited to action by single or individual forces, but are governed all together by a certain general infusion of power."

In illustration of the preceding theory, I beg to subjoin the following case, which was published in vol. 2 of the Lancet for 1829 and 30, page 785, translated from a paper by Dr. Pierquin, in the Journal des Progrès.

"Rose, aged 26 years, of a lymphatic temperament, feeble constitution, small stature, with blue eyes, and light hair, was a servant in Romans, in the department of Dióme, in France, and was admitted an in-patient of the General Hospital at Montpelier, in 1821, suffering from caries of the cranium, with ulceration of the membrane which lines the inside of the skull, called the dura mater, allowing the brain to protrude through the opening, like a fungus.

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"During quiet sleep the swelling of the brain subsided so much, that the organ seemed to repose upon itself, at which time the pulpy swelling of the cerebrum withdrew entirely from the lips of the wound. During dreaming, the cerebral swelling protruded. After she awoke, the protrusion regained its usual size. Often at the dressing hour the patient was not yet awake, and it became necessary to rouse her from ordinary, long, and sound sleep. The difficulty attending the passage from this cerebral inertia to activity, was marked by such a state of orgasm, that it became necessary at each dressing to take off a considerable portion of the pulp of the brain; an operation always unattended with pain, and unperceived by the patient, who seemed to suffer no inconvenience from it. The patient was often subjected to the following experiment:-Whilst placed on her seat during the dressing, we entered into conversation on some topic that might fix her attention. The moment she became engaged, the oscillatory movements of the brain became at once more rapid and stronger; pressure was applied upon the brain as strongly as possible, and in an instant the patient lost the use of all her senses, could no longer form an idea, ceased to speak, terminating the conversation in the middle of a word, which she finished when we removed the compression, and she then completed the phrase. These

experiments were not only unattended with the slightest pain, but were unknown to the patient, who never perceived the interruption to her intellectual existence, which was occasioned at pleasure..

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The number of pulsations in the evening were 120 in a minute, during sleep 98 or 100; in the dreaming state the number varied according to the agreeable or disagreeable nature of the dreams.".

J. B-G.

ON THE GOVERNMENT OF THE UNIVERSE

That the universe is not governed by the Lord according to the fallacies and phantasies of men, in which there are indefinite things which are repugnant [to the true order by which the universe is governed].

(From Swedenborg's Spiritual Diary.)

2713. In the perverse and inverted states of human minds, this is an especial and an almost universal feature, that from external things, thus from the fallacies of the senses, and from phantasies, they form their conclusions, especially in respect to the question, why the Lord does not guard man against evils, and turn him away from them, thus from cruelties and other horrible and abominable sins, inasmuch as the hearts of all are in the Lord's hands;-thus why did He not turn away the heart of David from treating the Ammonites in so cruel a manner; and why did He not guard him against committing adultery with Bathsheba, and turn Solomon away from idolatry; and why does He not prevent innumerable other evils which every moment may occur to the thoughts of men? On this subject I conversed both yesterday and to-day with spirits, some of whom, who are of a perverse and inverted nature, pertinaciously insist, that the Lord either cannot or will not prevent them; besides many other things which they revolve in their minds.

2714. The very truth, however, is, that the Lord governs the universe by his infinite Providence, than which government nothing can be thought of as being more infinitely wise; and as this is the truth, it follows that all thoughts repugnant thereto are false; for there is but one truth. There is also not a single particle of man's thought and action, which does not involve a successive series of consequences to eternity. For every moment of his life is a principle, and, as it were, a seed, from which alone indefinite things follow to eternity. This being a truth, it

follows, that those things which in lowest nature appear repugnant thereto, are nothing but fallacies of sense and phantasies.

2715. Moreover, it is also a truth, that externals are governed by internals, and that they could not otherwise be governed; which is effected by the order of succession, namely, from prior or interior things. When therefore externals are so perverse and inverted that they no longer suffer themselves to be thus governed, and when this state [of perversion] is confirmed in the nature of man, and thus transplanted into his posterity, it follows, that such a man, or such a nature, does not suffer itself, because it is not able, to be governed by prior or interior things in order according to the order of succession, but that the reins being, as it were, loosened, they rush without order or controul [into evils of every kind]; wherefore other bonds are provided which are called external, by which the Lord governs them; such bonds are the dread of losing their life, their riches, their honours and dignities, their celebrity, &c.; thus they dread the penalties of the [civil] law, by which at length they may be governed by the Lord; but not by internal bonds, which are called the bonds of conscience, thus by faith, and by those things which constitute its bonds, such as the love of truth and goodness, the fear of evil, its punishment, &c.

2716. Wherefore things are in society in general, as in every individual man; thus when evil begins to prevail in his body, and to vitiate his blood, disease threatens and sets in upon him, and if his soul (which is called nature) in vain labours to repair what is injured and fallen, the man dies.

2717. In this respect things also are as in the atmosphere, which, when agitated by a violent tempest, subverts houses and forests, and causes shipwreck and devastation, which, however, being acted upon by an interior atmosphere, which is its nature [or soul], is continually being reduced into external equilibrium. This interior atmosphere, while the tempest is raging, appears to be of no avail, but by acting constantly and gently, it reduces the external atmosphere to equilibrium and to quiet. This is a fact which, if not known to everybody, is nevertheless known to many, especially to the learned in the world. Hence also it may be evident, that if a man draws conclusions from external appearances concerning internal, spiritual, and celestial things, he must needs begin to deny heavenly truths; but it is quite otherwise if he draws conclusions respecting worldly and external things from heavenly truths. July 31, 1748.

IN THE UNIVERSE NO EFFECT CAN EXIST WITHOUT A PASSIVE AND AN ACTIVE, THUS WITHOUT A MARRIAGE.

(From Swedenborg's Spiritual Diary.)

2722. Whatever there is in the world and its triple kingdom, cannot possibly exist but from an agent and a patient, or an active and a passive. Innumerable things confirm this fact, and every effect in the universe would confirm it, if man were to direct his mind to the confirmation of it. In the human body there is not the smallest particle, if it produce anything, about which there is not an agent and a patient, and thus an effect is produced, and [as it were] procreated. It is also the case with the least idea of thought, which cannot be produced without an active and a passive; this is most true.

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2723. Hence it can be known that in the minds of men, unless that which is principal is the agent, and unless that which is subordinate is the patient, there is an inverse order, and that nothing but what is evil can be produced.

2724. Hence also it can be known, that in the universal heaven, in the world of spirits, and on earth, unless the Lord were the agent, and the governing principle, and that unless all [angels, spirits, and men] were patient and obedient, nothing of truth and good could ever be produced. This is called the heavenly marriage.—Aug. 2, 1748.

TO THE EDITOR.

NEW CHURCH LITURGIES.

DEAR SIR,-Permit me to offer a few remarks in reply to an article which appeared in the last number of the Intellectual Repository, signed W. M., the writer of which has mistaken the tenor of my communication on the subject of New Church Liturgies.

In that communication it was merely intended to offer a few points of consideration for the serious reflection of those who might feel an interest therein; but it was not my wish to be led into any controversy on a subject with reference to which, perhaps, it is neither to be expected or desired that an entire uniformity of opinion should prevail; for every individual will naturally prefer that form of worship best suited to the requirements of his own society.

As the sentiments which W. M. appears most strongly to disapprove, were only set forth as being entertained by members of the Old Church,

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