differences in the origin and source of illusion is a fact which has been fully recognized by those writers who have made a special study of sense-illusions. By these the term illusion is commonly employed in a narrow, technical sense, and opposed to hallucination. An illusion, it is said, must always have its starting-point in some actual impression, whereas a hallucination has no such basis. Thus it is an illusion when a man, under the action of terror, takes a stump of a tree, whitened by the moon's rays, for a ghost. It is a hallucination when an imaginative person so vividly pictures to himself the form of some absent friend that, for the moment, he fancies himself actually beholding him. Illusion is thus a partial displacement of external fact by a fiction of the imagination, while hallucination is a total displacement.

This distinction, which has been adopted by the majority of recent alienists[1], is a valuable one, and must not be lost sight of here. It would seem, from a psychological point of view, to be an important circumstance in the genesis of a false perception whether the intellectual process sets out from within or from without. And it will be found, moreover, that this distinction may be applied to all the varieties of error which I propose to consider. Thus, for example, it will be seen further on that a false recollection may set out either from the idea of some actual past occurrence or from a present product of the imagination.

It is to be observed, however, that the line of separation between illusion and hallucination, as thus defined, is a very narrow one. In by far the largest number of hallucinations it is impossible to prove that there is no modicum of external agency co-operating in the production of the effect. It is presumable, indeed, that many, if not all, hallucinations have such a basis of fact. Thus, the madman who projects his internal thoughts outwards in the shape of external voices may, for aught we know, be prompted to do so in part by faint impressions coming from the ear, the result of those slight stimulations to which the organ is always exposed, even in profound silence, and which in his case assume an exaggerated intensity. And even if it is clearly made out that there are hallucinations in the strict sense, that is to say, false perceptions which are wholly due to internal causes, it must be conceded that illusion shades off into hallucination by steps which it is impossible for science to mark. In many cases it must be left an open question whether the error is to be classed as an illusion or as a hallucination.[2]

For these reasons, I think it best not to make the distinction between illusion and hallucination the leading principle of my classification. However important psychologically, it does not lend itself to this purpose. The distinction must be kept in view and illustrated as far as possible. Accordingly, while in general following popular usage and employing the term illusion as the generic name, I shall, when convenient, recognize the narrow and technical sense of the term as answering to a species co-ordinate with hallucination.

Departing, then, from what might seem the ideally best order of exposition, I propose, after all, to set out with the simple popular scheme of faculties already referred to. Even if they are, psychologically considered, identical operations, perception and memory are in general sufficiently marked off by a speciality in the form of the operation. Thus, while memory is the reproduction of something with a special reference of consciousness to its past existence, perception is the reproduction of something with a special reference to its present existence as a part of the presented object. In other words, though largely representative when viewed as to its origin, perception is presentative in relation to the object which is supposed to be immediately present to the mind at the moment.[3] Hence the convenience of recognizing the popular classification, and of making it our starting-point in the present case.

All knowledge which has any appearance of being directly reached, immediate, or self-evident, that is to say, of not being inferred from other knowledge, may be divided into four principal varieties: Internal Perception or Introspection of the mind's own feelings; External Perception; Memory; and Belief, in so far as it simulates the form of direct knowledge. The first is illustrated in a man's consciousness of a present feeling of pain or pleasure. The second and the third kinds have already been spoken of, and are too familiar to require illustration. It is only needful to remark here that, under perception, or rather in close conjunction with it, I purpose dealing with the knowledge of other's feelings, in so far as this assumes the aspect of immediate knowledge. The term belief is here used to include expectations and any other kinds of conviction that do not fall under one of the other heads. An instance of a seemingly immediate belief would be a prophetic prevision of a coming disaster, or a man's unreasoned persuasion as to his own powers of performing a difficult task.

It is, indeed, said by many thinkers that there are no legitimate immediate beliefs; that all our expectations and other convictions about things, in so far as they are sound, must repose on other genuinely immediate knowledge, more particularly sense-perception and memory. This difficult question need not be discussed here. It is allowed by all that there is a multitude of beliefs which we hold tenaciously and on which we are ready to act, which, to the mature mind, wear the appearance of intuitive truths, owing their cogency to nothing beyond themselves. A man's belief in his own merits, however it may have been first obtained, is as immediately assured to him as his recognition of a real object in the act of sense-perception. It may be added that many of our every-day working beliefs about the world in which we live, though presumably derived from memory and perception, tend to lose all traces of their origin, and to simulate the aspect of intuitions. Thus the proposition that logicians are in the habit of pressing on our attention, that "Men are mortal," seems, on the face of it, to common sense to be something very like a self-evident truth, not depending on any particular facts of experience.

In calling these four forms of cognition immediate, I must not, however, be supposed to be placing them on the same logical level. It is plain, indeed, to a reflective mind that, though each may be called immediate in this superficial sense, there are perceptible differences in the degree of their immediacy. Thus it is manifest, after a moment's reflection, that expectation, so far as it is just, is not primarily immediate in the sense in which purely presentative knowledge is so, since it can be shown to follow from something else. So a general proposition, though through familiarity and innumerable illustrations it has acquired a self-evident character, is seen with a very little inspection to be less fundamentally and essentially so than the proposition, "I am now feeling pain;" and it will be found that even with respect to memory, when the remembered event is at all