awaken and become conscious of our moral strength, we may smile at the boldly executed structure of the depraved dream, the original formative material, nevertheless, has no ridiculous side. One feels responsible for the transgressions of the dreamer, not for the whole sum, but still for a certain percentage. "In this sense, which is difficult to impugn, we understand the words of Christ: Out of the heart come evil thoughts—for we can hardly help being convinced that every sin committed in the dream brings with it at least a vague minimum of guilt."
Hildebrandt thus finds the source of the immorality of dreams in the germs and indications of evil impulses which pass through our minds during the day as tempting thoughts, and he sees fit to add these immoral elements to the moral estimation of the personality. It is the same thoughts and the same estimation of these thoughts, which, as we know, have caused devout and holy men of all times to lament that they are evil sinners.
There is certainly no reason to doubt the general occurrence of these contrasting presentations—in most men and even also in other than ethical spheres. The judgment of these at times has not been very earnest. In Spitta64 we find the following relevant expression from A. Zeller (Article "Irre" in the Allgemeinen Encyklopädie der Wissenchaften of Ersch and Grüber, p. 144): "The mind is rarely so happily organised as to possess at all times power enough not to be disturbed, not only by unessential but also by perfectly ridiculous ideas running counter to the usual clear trend of thought; indeed, the greatest thinkers have had cause to complain of this dreamlike disturbing and painful rabble of ideas, as it destroys their profoundest reflection and their most sacred and earnest mental work."
A clearer light is thrown on the psychological status of this idea of contrast by another observation of Hildebrandt, that the dream at times allows us to glance into the deep and inmost recesses of our being, which are generally closed to us in our waking state (p. 55). The same knowledge is revealed by Kant in his Anthropology, when he states that the dream exists in order to lay bare for us our hidden dispositions and to reveal to us not what we are, but what we might have been if
