Joshua Marvel. B. L. Farjeon
fond of reading. What was not spent in birds' food was spent in books. They subscribed to two magazines, the "Penny Magazine" and the "Mirror," which came out weekly; the subscription was a serious one for them, and made a great hole in their pocket-money: it swallowed up three pence per week. The addition of a new book to their modest library was one of the proudest events in their quiet lives. "New" books is not a strictly correct phrase, for the collection consisted of second-hand volumes, picked up almost at random at old-book stalls. Although their library was a small one, not numbering in its palmiest days more than fifty volumes, it was wonderfully miscellaneous. Now it was a book of travels that Joshua bought; now a book of poems; now an odd volume of a magazine; now a book on natural history; now a speculative book which neither of the boys could understand--not at all a weak reason in favor of its being purchased. Over these books the boys would pore night after night, and extract such marrow from them as best suited their humor. The conversations which arose out of their readings were worth listening to; Dan's observations, especially, were very quaint and original, and gave evidence, not only of good taste, but of the possession of reflective powers of a high order.
An old book on dreams which Joshua bought for a song, as the saying is, proved especially attractive to Dan. The proper title of the book was the "Philosophy of Dreams," an ambitious sub-title--the "Triumph of Mind over Matter"--being affixed. Dan read and re-read this book with avidity. In it the writer contended that a person could so command and control his mental forces, as to train himself to dream of events which were actually taking place at a distance from him, at the precise moment they occurred. Space, said the author, was of the smallest consequence. There was one thing, however, that was absolutely necessary--that a perfect sympathy should exist between the dreamer and the person or persons of whom he was dreaming. It was a wildly-speculative book taken at its best, and contained much irrelevant and ridiculous matter; but it was just the kind of book to attract such a lad as Dan, and it set him thinking. "Perfect sympathy! Such a sympathy," he thought, "as exists between me and Jo;" and he proceeded to read with greater eagerness. The author, in support of his theory, dragged in nearly all the sciences; and drew largely upon that of phrenology. He explained where certain organs lay, such as wonder, veneration, benevolence, destructiveness, and proceeded somewhat in the following fashion: Say that a person is sleeping, and that he is not disturbed by any special powerful emotion, arising probably from strong anxiety connected with his worldly circumstances. His mind must be at rest, and his sleep be calm and peaceful. Under these circumstances, if a certain organ, say the organ of veneration, be gently pressed, the sleeper will presently dream a dream, in which the sentiment of veneration will be the quality most prominently brought into play. And so with wonder, and benevolence, and combativeness, and other qualities. Having stated this very distinctly, the writer proceeded, as if the mere statement were sufficient proof of its incontestability: say that between the sleeper and the operator a strong and earnest sympathy existed; the operator, selecting in his mind some person with whom they are both acquainted, brings his power of will to bear upon the sleeper. (Here the writer interpolated that the experiment would fail if the organs of concentrativeness and firmness were not more than ordinarily large in the operator.) With his mind firmly fixed upon the one object, he wills that the sleeper shall dream of their mutual acquaintance; and as he wills it, with all the intensity he can exercise, he gently manipulates the sleeper's organ of tune--which, by the way, the author stated he believed was the only one of the purely intellectual faculties which could be pressed into service. The sleeper will then dream of the selected person, and his sense of melody and the harmony of sound will be gratified. Then, in a decidedly vague manner, as if he had got himself in a tangle from which he did not know how to extricate himself, the author argued that what one person could do to another, he could do also to himself, and that the effect produced upon another person by physical manipulation may be produced upon one's self by a strong concentration of will. During our waking moments he said, the affective faculties of our mind are brought into play. Thus, we see and wonder; thus, we see and venerate; thus, we see and pity. These faculties or sentiments are excited and make themselves felt without any effort on our part. If, then, circumstances, which previously did not affect us, can thus act upon us without the exercise of voluntary effort to produce sensation; if circumstances, in which we had no reason to feel the slightest active interest, can cause us to venerate, to pity, to wonder--broadly, to rejoice and to suffer--why should we not be able, by the aid of a powerful sympathy and an earnest desire, to bring into reasoning action the faculties which are thus excited by uninteresting and independent circumstances?
Thus far the author: unconscious that he had fallen into the serious error of confounding the affective with the intellectual faculties, and not appearing to understand that, whereas an affective faculty can be brought into conscious action by independent circumstances, an intellectual faculty requires a direct mental effort before it is excited. His essay was not convincing. He wandered off at tangents; laid down a theory, and, proceeding to establish it, so entangled himself that he lost its connecting threads; and had evidently been unable to properly think out a subject which is not entirely unworthy of consideration. However, he had written his book, and it got into Dan's hands and into Dan's head. Joshua did not understand it a bit, and said so; and when he asked Dan to explain it, Dan could scarcely fit words to what was in his mind.
"Although I cannot explain it very clearly, I can understand it," said Dan. "He means to say that a person can see with his mental sight"--
"That is, with his eyes shut," interrupted Joshua jocularly.
"Certainly, with his eyes shut," said Dan very decidedly. "Our eyes are shut when we dream, yet we see things." Joshua became serious immediately; the answer was a convincing one. "And that proves that we have two senses of sight--one in the eyes, the other in the mind. Haven't you seen rings, and circles, and clouds when you are in bed at night, and before you go to sleep? I can press my face on the pillow and say--not out loud, and yet I say it and can hear it--which shows that all our senses are double." (In his eagerness to explain what he could scarcely comprehend, Dan was in danger of falling into the same error as the author of the "Triumph of Mind over Matter" had fallen into, that of flying off at tangents: it was with difficulty he could keep to his subject.) "Well, Jo, I press my head into the pillow, and say, 'I will see rings,' and presently I see a little ball, black, perhaps, and it grows and grows into rings--like what you see when you throw a stone in the water--larger, and larger, all the different colors of the rainbow; and then, when they have grown so large as to appear to have lost themselves in space--just like the rings in the water, Jo--another little ball shapes itself in the dark, and gradually becomes visible, and then the rings come and grow and disappear as the others did. When I have seen enough, I say--not out loud again, Jo, but silently as I did before--'I don't want to see any more,' and they don't come again. What I can do with rings, I can do with clouds. I say, 'I will see clouds,' and they come, all colors of blue, from white-blue to black-blue; sometimes I see sunsets."
"I have seen them too, Dan," said Joshua; "I have seen skies with stars in them, just as I have seen them with my eyes wide open."
"Now, if we can do this," continued Dan, "why cannot we do more?"
"We can't do what he says in this book," said Joshua, drumming with his fingers on the "Philosophy of Dreams."
"I don't know. Why should he write all that unless he knew something? There is no harm in trying, at all events. Let me see. Here is a chart of a head, Jo turning to a diagram in the book. Where is combativeness? Oh! here, at the back of the head, behind the ear. Can you feel it, Jo? Is it a large bump? No; you are going too high up, I am sure. Now you are too much in the middle. Ah! that's the place, I think."
These last sentences referred to Joshua's attempt to find Dan's organ of combativeness.
"I don't feel any thing particular, Dan," he said.
"But you feel something, don't you, Jo?" asked Dan anxiously. "There is a bump there, isn't there?"
"A very little one," answered Joshua, earnestly manipulating Dan's head, and pressing the bump. "Do you feel spiteful?"
"No," said Dan, laughing.
"There's a bump twice as large just above your fighting one."
"What is that bump?" said Dan, examining the diagram