any one thinkes that he can adde he may aswell make another Booke If he thinkes any thing superfluous let him use that onely which he shall finde good leaving the rest for others The End of the Second Booke THE TRANSLATOVR TO HIS Cosin John Bureaux WHat others have thought of my present Translation I know not but I am confident you will not mislike but take it in good part And because I have made experience of your humanity and good nature which takes delight in all good and vertuous things especially of this nature I have thought good to addresse this third Book of the Interpretation of Dreames written by Artimedorus with which I hope you will passe the time with your friends and shall finde therein conjoyning it with experience and comparing your dreams with the exposition of this Book recreation not without admiration as I my self have done before you For certainly it is an admirable thing and more then may be found again in the world to come to the end of a thing so confused and strange as dreams are For my part Cosin and friend I will assure you that it hath wrought a matter of importance in me concerning evils or good according to my quality whereof God hath advertised me eyther troubling or comforting me for which I have thanked him when he comforted me and prayed to him when he troubled me And by this means I have alwayes found my self well and in this manner have I reaped profit by dreames which also you will do by exercising your self henceforward if I mistake you not I will repeat to you a chance which fell out some yeare after I had this Book It is certain that some four or five moneths before my wife Fleurea bore me my son Gasbart whom God blesse which is the first and last fruit of her and I ◠often and sundry times dreamt that I saw a Mulbery tree bearing Mulberies and this was before that ever I once thought or knew that this book of Artimedorus said it But because that so often my spirit represented to me this Mulbery tree I was moved and as it were constrained to seek for it I took this Book and read therein He which sees a Mulberry tree right and bearing fruit it signifieth linage and generation unto him And following his speech I would often say to certain of my friends that I believed I should have by my wife a childe which should live and not dye at her birth as my daughter did I could in this case alledge many other cases and dreams whose issue have faln out in all points according to the exposition of Artimedorus but for brevities sake I will omit them hoping that you will beleeve as much and take this instead of more the effect whereof your selfe knew lately to happen to the great joy and delight of me and my friends But I must advise you that as touching the effects of dreams you must not ever seek them or hope for them at the same time that you dream them for many times they come to passe four five or sixe moneths after you dreamt them I must likewise give you notice that this third Book of Artemidorus is as a Book set apart and separated from the other two which appeareth by the Authors conclusion in the end of his Second Book and indeed this Book was composed long time after the other For the Author seeing that in the two former Books there wanted some things which the diligent and curious Readers might desire laid on an heap and gathered together the things contained in this third Book which he would not adde to the two former for the reason which he giveth in the end of the second Book nor yet would make it a Book by it self but rather gives it the same title Because it so depends upon the two former that in some specches they may seem to be repeated again unlesse one have the better judgement But without cause he repeats nothing for it is eyther for amplification or diversity of Exposition Farewell The End of the Translatours Epistle The Third Booke of Artimedorus His Exposition of Dreames Of Play at Dice or Tables TO dreame to play at Dice or Tables is noyse and debate for money It is alwayes good to win to the sick it is ill if one gives over in play the Dice or Tables simply séene in a dreame is sedition and noyse but losse of them is end of noise and sedition to sée a childe play at Dice or Tables and Counters is not ill to a perfect man it is ill to play at Dice except he hope for some succession by the death of another for the Dice are made of the bones of the dead Of theft Sacriledge and Lying TO dreame that one steales is not good except to him which would deceive an other By how much rirher and safely garded the thing is which one dreames he steales so much the greater danger it is to the dreamer for it is likely the dreame subiects the dreamer to the same paine that the law doth theeues To commit a sacriledge in a dreame is most ill to all except to Sacrificers and Prophets for by custome they receive and devide che first fruites of oblations and are alwaies nourished by their Gods and take not all openly To tell a lie in a dreame is not good except to Players and iesters which practise it it is lesse evill to lie to strangers then to his owne countrymen for it signifieth great missfortunes yea though one dreame to lie to his friends in things of very small importance Of quailes and Cooks QVailes are messengers bringing ill news from sea they crosse affinities friendships and mariages for they signifie noise and seditions and death to the sicke if they crosse the sea They are also crosse to voyages for they signifie ambushes and treasons because they are spied when they stye and often fall into the hands of fowlers and hunters Cocks which fight are also noise and trouble Of Ants. TO sée Ants with wings is not good for it argues hurt or a dangerous voyage other Ants which are diligent and industrious are good for plough-men for they signifie fertility For where there is no grain there you can finde no Ants they are also good for such as live upon the common good and reape profit by many and to the sick when they come near the body for they are called industrious and cease not to labour which is proper to such as live but when they range about the bodies of the patients it is death because they are the daughters of the earth and cold and black Of Lice and Long Wormes TO dream to have some little quantity of Lice and to finde them upon his body or gowne and kill them signifies that one shall be delivered from care and heavinesse But to have a great quantity is long sicknesse captivity or great poverty for in such cases lice abound And if one cast them
A T'ingrave a Moon or Morpheus is a Theam With Artists common as it is to dream But to Interpret Dreams as here doth passe All Workes that ever have been cut in brasse THE INTERPRETATION OF DREAMES Digested into five books by that Ancient and excellent Philosopher ARTIMEDORVS Compiled by him in Greek and translated afterwards into the Latine the Italian the French and Spanish Tongues And now more exactly rendred into English It being a work of great esteem in all Ages and pleasant and profitable to peruse for all conditions of people whatsoever In animum mentem cum qua Dii nocte loquuntur Behold their minds with whom i th' dead of night Angels themselves to have discourse delight When good dreams fall I do with Ioy pursue them When bad ones fall I pray I may eschew them The fourth Edition newly corrected by the French and Latine Copy LONDON Printed by Bernard Alsop 1644. TO THE TRULY HONOUrable Sir William Playters Knight and Baronet c. SIR THe Interpretation of Dreames is of the same Originall and Extent as is the inspiration or Divine Vertue by which they are infused That God appeared in Dreams and in the Visions of the night the sacred Text doth plentifully testifie And that GOD unto some selected men by a peculiar spirit did give the perfect knowledge of the Interpretation of Dreams the same Divine Truth doth give remarkable demonstrations I need not to declare unto you the admirable guifts of Joseph almost in the first Age of the world and of the Prophet Daniel in the second Their Interpretations in those dayes of the Dreames of the Egyptian and Assyrian Monnrchy do sufficiently declare the praescience of their spirits and how near of kinne they were to God Our Author being a Philosopher and working onely by second causes by the light of Nature had not that happy interest to be so immediately so divinely inspired SIR I make bold to present him to you in an English dresse And although by the Ignorance of Antiquity he had the misfortune to be a Heathen you shall finde him through the Excellence of his merit to be clothed in the most refined Languages of Christendome I have the rather been induced to devote this Book unto you because your Candor to the Arts and excellent Experience in the great and choise affairs of Peace and Warre is of a wide Latitude and not to be confined within the English bounds Your Experience beyond the Seas doth sufficiently declare your worth both when you travelled first by your self and when being Major Domo you afterwards took with you the lively image of your self your most noble and hopefull Son whose understanding in the knowledges both Polemicall and Politicall you increased by foraign observations and admirably inlightned it by your own example According to your noblenesse in this tempest of Warre receive this Present of the Arts and be pleased to protect revived Artimedorus And also though the Subiect be of Dreams to excuse his zeale who will ever be awake to expresse himselfe to be SIR Your most humble and devoted Servant BERNARD ALSOP The Preface SOme are of opinion that Dreames which arise of Naturall and Carnall affection are likewise to be interpreted As an Vsurer to dream of gold or any other carnall men when they dreame of such things as their natures are prone and subject unto But our Authour Artimedorus doth not agree with them in their opinion but saith dreames of any importance or which come of God are farre different from their effect and the experience of them And contrariwise he affirmes that those Dreames which are shapen to our affections and thoughts are to speak ingenuously as much as nothing and wee must take no heed of them And surely I am confident that an ordinary Whoremaster an avaritious Extortioner an envious person or an ambitious man a flatterer or dissembler or a common and notorious drunkard do not commonly see any good dreame or any dreame that tendeth to the honour or profit eyther of himself his friends or of the Common-wealth But it oftentimes commeth to passe that an honest pure chaste and vertuous man because he is exempt from humane fragility I thinke may and shal often see and interpret dreams and Visions To the safety honour and profit of himselfe his friends and the Common wealth For asmuch as his spirit is lesse bound tyed and soyld with the fellowship of the body In the Holy Scripture we have experience both in the Old and new Testament Ioseph the Sonne of Iacob and Ioseph the husband of the Virgin Mary Saint Peter in the second of the Acts repeateth the Prophesie of Ioell whereby he sheweth that it was no new thing if God sent Visions and Dreams There are other places in the Holy Scriptures which I shall forbear here to insert these being sufficient to prove the antiquity of them Touching humane Histories you may see much of the issue and experience of dreames Virgils Mother when she was with childe of him dreamed that she saw a branch of Lawrell growing and she brought forth a Poet to whom given a Lawreat Crown Also Hecuba Queen of Troy when she was with childe of Paris dreamt that she should bring forth a fire brande which should at once consume the whole Country and it afterwards proved true for the said Paris of whom she was delivered was cause of the ruine burning and destruction of Troy which was interpreted by his sister Cassandra to whom they gave no credit whereupon the mischief ceized not onely upon the King and Queen father and mother of the said Paris but also upon all the Kingdome whose miserable destruction is reproved to this day Socrates dreamt that he saw a little Swan in his lap whose feathers grew and presently spreading his wings and flying on high sang a sweet and harmonious song And the day following Plato came to him to be his Scholler who by his learning and knowledge soard high and by his eloquence sang sweetly King Astiages dreamt when his daughter was with childe that there would arise from her nature a Vine growing so fast that the boughs thereof should overshade the Regions of his Dominions which afterwards fell out accordingly for she bore Cyrus the great King of Persia which was the Master and Lord of all those Countries I might besides alledge Philip of Macedon father to Alexander the great whose dreame Alexander the Philosopher expounded and according to which Exposition it fell out Also Cicero Haniball Calphurnia and many others which had Dreams and Visions by night whose effects came to passe as great and divers Histories do verifie But for brevities sake I shall forbeare to instance any more particulars lest I should offend my Reader with presuming too much upon his patience Lesse I would have said but was loth to leave the curious unsatisfied And to conclude it seems to me great arrogancy in any man to say that all Visions and Dreames are vain and
received many courtesies from you and being much ingaged unto you for your liberall acceptance of part of my former labours I once more am imboldened knowing you to be a well-wisher to the Arts and a lover of Learning to present this Treatise to your view whose very name is sufficient to defend it from the calumnious reproaches of the Câ—iticall Reader and commend it to the approbation of the juditious It is a great attempt to be induced to write and conclude of that which as it often falles out is a thing so obscure secret unknown and uncertain as dreames are esteemed to be But because I am assured and know by the dignity of your spirit that you are altogether contrary to these ignorant detractors and take no pleasure in any such custome I thought good to present you with this Translation in form of an Epitome of the second Book of Artimedorus And I intreat you to receive this little present with the same respect and countenance wherewith you received me at my being with you which was as you should have received one of your better friends In reading and renewing whereof with iudgment and experience you shall doe me a pleasure and I hope it will prove both pleasant and profitable to your self I know no greater pleasure and profit that one would seeke then to foresee premeditate and prevent affayres be they good or evill to give him order and to reioyce and comfort us in God and with our friends of the good which it signifieth and sheweth unto us in the glasse of our soul which is onely our greatest and richest treasure or to pray to him and so prevent the encounter of evils wherewith he threatneth us by dreames and Visions to the end that we might turn or lessen them by his grace and our humility in all reverence and feare of his Maiestie and power As we reade in Iob VVhy strivest thou against God because he hath not answered all thy words For God speaketh by this meanes and that meanes to him which sees not the thing to wit by Dreames in a Vision by night when sleep arrests men and they are fast in Bed then openeth he mens eyes to feare him by instructing apparitions This is a great cause that we have God or any part of his Divinity in us as the Poets say which is in this agreeable to the truth of our Faith and the Scriptures And yet some make so little account of Gods admonitions significations or threats toward us in this case that they commonly esteem it as a mockery and derision And not onely the Dreames but those also which seeke to enlighten dispute of and expound them to the honour of the Creator and profit of the creature mocking abusing and as much as in them lies overthrowing them not without iniury to God wrong to the soul of man and violence to nature I cannot better compare such people then to the Scribes and Pharisees and to Esops Dog which hindred the Oxe from eating Hay which was not good for himselfe and whereof he had no use If one should never be admonished by a Dreame or if Dreames were not oftentimes an heavenly Revelation if Dreams were not a spirituall thing to wit an operation of the Spirit one might perhaps have some cause to blame them and wrong such as are studious therein Siâ— the Translatour professeth he shall reioyce more in the number though very small of such as shall commerce and profit by this his little translation then the great number of those detractors shall trouble him And saith that before ever he saw read or possest this Book of Artimedorus he heard it well reputed of by many learned and judicious men both in Italy and in France whose approbation incited him to desire to see it and often reading thereof and proving it a long time in himselfe and others he had a second desire to translate it thereby to bring this profit to our Nation and Country-men as well as the Latins and Italians have done theirs And it is also worth your observation to take notice that the things herein contained which were written about two thousand years ago have yet at this day the sameÌ„ effects events and issues part of which I have found by Experience Whereby it appeareth that the labour diligence and knowledge in this Treatise are deep and marvellous and not lesse fruitfull in experiences and effects then in good and naturall reasons Sir I fear I have too much presumed on your patience but intreating your goodnesse to excuse my tediousnesse I rest Yours to command R. W. The Preface of the Author upon the Second Book IN my First Book I handled the understanding of the Art and the manner how we may Judge of Dreames and onely glanced at things whereof I must speake more at large in the Second and Third Book as also of all things common and usuall to man Having alwayes regard that without great need I borrow nothing of others And yet leaving nothing which may fall to my purpose unlesse it be something which hath bin well and learnedly handled by the Ancients By whose meanes it were not needfull that I should handle it lest in desiring to contradict them I should be constrained to produce untruths or in saying as they do I should seeme to have a desire to hinder their Workes and Labours from comming to knowledge The end of the Preface The Second Booke of Artimedorus His Exposition of Dreames To Watch. TO dreame that in the Night one watcheth in a Chamber signifyeth to the rich great affayres to the poore and to those which would use any subtleties or deceits it is â—ood for the first shall not be without worke and gaine the others undergoing their attempts with great subtlety shall â—ome to the height of their enterprise To go out and salute one TO dreame you are going out of the house in the morning and are not hinâ—red nor stopt is good for it signifyes â—our businesse shall have good issue but not to be able to get out nor finde issue out of the house is hinderance to those that would travail and impeachment of affayrs anâ— long sicknesse to the sick To salute his familiar friend to speak to him and embrace him is good for it signifies you shall speak and hear good news but if they be not our very familiars but onely simply knownâ— to us the dream is not so good if they bâ— our enemies if signifies we shall enter into friendship with them To kisse the dead to him which is sick signifies death to him which is in health it forbids him to speake of his affayres at that present because hâ— hath kissed the mouth of the dead notwithstanding if the dead party hath béene ouâ— pleasant and private friend it hindreth not a whit either to speak or undertake any thing Of the Apparell in generall THe habits accustomed and agréeable to the season are good as in Summeâ— a habite of Linnen
Town and in this case whatsoever they shall do or say shall befall the said personages Of the Mole THe Mole signifieth a man blind by inconvenience and labor in vain and signifies also that he which would be secret shall be disclosed by himselfe Of night Birdâ— THe Madge howlet the Owl the Bittern the Bat and all other night Bâ—rds crosse any enterprise or advancement of affayres but take away feare and terrours Onely the Bat is good to women with childe for she layes not Egs as other Byrds do but little ones and beares milk where with she nourisheth her young if these byrds are seen in a dream to enter a house to dwell there it signifies that his house shall be desolate and forsaken of the inhabitants he which goeth by sea or land and sees in his dream any of these birds he shall fall into a great tempest or the hands of théeves Of the Clock A Clock signifieth actions operations motions attempts and surprizing in any necessary things if the clock fall or breake it is ill and great danger especially to the sick it is ever better to count the houres before noone then after The Authors Conclusion of the Third Book Bâ—hold then all which wanted or which was not fit to be put in the two former books sufficiently as I suppose are comprised in the Third Booke And for this cause I thought it good to make this little Book apart lest I should have omitted those things therein contained and by that meanes some other might take occasion eyther to write another Book of this subject or adde to mine But you must know that there is nothing more tedious or difficult then to understand the diversity composition and mixtion of dreames and to prescribe Generall Rules for all kindes of dreames Séeing that sometimes nay often one may sée the same dreame and at the same time of the night or day things contrary and which have no resemblance or agréement But it is impossible that things signified by the self same dreames should differ or be repugnant among themselves if so be that the dreames foretell matters of import which shall happen For as in all other things there is an order and dependance so also is it very likely that the same falles out in dreams When therefore one shall sée in his dream things both good and evill then he must think with himselfe which were the first and which were the last For in worldly affayres sometimes even the greatest occasion of hope hath had issue and on the contrary the greatest occasions of doubt and feare have had good issue and for great evils which one hath expected one hath found but small and for little hope of good one hath found nonâ— at all So that mixt and compounded dreams are very doubtfull and cannot easily be understood or expounded which is a great griefe to many But for my part I have writ methodically and in the best and easiest order that I could that every one might take an easie course in the exposition of dreames And as Schoole-masters after they have taught their children the knowledge and property of any one letter in particular afterwards teacheth them how they must use them all together In like-sort would I prescribe certain little and easie rules and foyne them to that which hath béen said in my thrée former Books to the end that they may be the better learned and understood For to such as have had experience and long practise this will be very easie and shall suffice to instruct them in all things what they signifie to the purpose then In our first Book we said that the Head signifies the Father of him that dreamt it And in the second that the Lion signifieth the King or Sicknesse And in the Chapter of Death that it is good for poore folks to dreame that they dye when therefore any poore man having his Father rich dreames that a Lion comes to devoure or teare in pieces his head and the same poor man séemes to remain dead and without a head in his dream it is likely that his Father shall die and he shall be his hâ—yr and by this meanes shall forgoe the faintnesse of his poverty and become rich seeing that he hath neither father nor poverty that shall kéepe him downe any longer For in this dream the head representeth the father the losse of the head the death of the father the Lion the sicknesse whereof his father shall dye And death to the poore man is change of estate shewing that by riches his poverty shall be expelled In such sort one must leade himselfe to the interpretation of all diverse and mingled dreames of any whole Chapter or speech gathering together and making one onely exposition like as one Medicine is made of many hearbes and rootes To which intent I desire all courteous Readers who are desirous to peruse my Bookes not to accuse or blame them before they have diligently read and understood them For I am confident and dare affirm with great security that my Bookes will not be rejected by the learned and juditious Readers nor by those who are either studious diligent or friendly Readers The Fourth Booke of Artimedorus Of the variety and diversity of Dreams OF Dreames some are Speculative that is to say which come if one may so speak in the fashion of the spirit when the body resteth Others are Allegoricall that is to say which shew under other things those things which they would signifie and are more hard to interpret chiefly because one is in doubt whether the things will fall out as the spirit hath presented them or in some other manner understood by them wherefore first of all we must understand that the effect of Speculative dreams is brought to passe if it shall happen at all For all dreames have not an effect presently or soone after the dream But the effect of Allegoricall dreames appeares sometime after either long or short as a day or two But it were fondnesse in any man to think that monstrous and impossible things should happen as the dreamer hath seene them And we must know and note that Artificers represent theyr Art amongst those which are of the same art As the Atturney which dreamt that an other Atturney was sick was a long time without Clients the Smith which dreamt that he saw a Smith which was his Neighbor carried to his grave afterwards left his owne shop and the Town wherein he dwelt But to speake of another Apollonides a Chyrurgion dreamt that in Fencing he had wounded many and by his Chyrurgery he had healed many and had great practise for the intent of Fencers is to wound but not to kill the like doth the Chyrurgion The Sick man dreaming he saw bread ready to be set in the Oven although the fruits of Ceres are ever good yet notwithstanding it signified to him a great Feaver to come because those Loaves were to be heated and baked in the
dreamt that he was covered with his friends gowne but it was ill successe for in the same gowne with which he dreamt he was covered after that he was slain by the people of Farnabasa according to the appetite of Lysandra Of two Arcadians ALthough this dreame ensuing be longer to repeat then the former it is worthy our memory for the evidence and truth thereof Two friends of Arcadia travelling together came to Megara the one of them repayred to a house of his acquaintance the other lodged in a Tavern The first dreamt that Night that the other prayed him to come helpe him against the treason of his Hoste and if he would make haste be might deliver him of great danger wherein he was After which vision he rose and set forward to go to this Inne afterward by ill luck he began to repent him of his purpose thinking it was in vain to go so by night to such a Taverne so he returned to his bed and began to dreame againe that he thought his companion was wounded to death by his Host and prayed him that though he did not come to save his life yet he would revenge his death by all meanes telling him that his body thus murthered by his Host was at that instant carried right to the Gate of the Towne covered with Dung in a Cart whereupon the poor man was so much moved with this dream that he rose and went to the gate of the Town and there found the Cart which he had séen in his sleep and after he had stayed it laid his hand upon the choller of this Inne-keeper followed the suit and the crime being confessed the Inne-kéeper was executed by sentence of death FINIS A Table of the five Bookes of Artimedorus Of the first Booke OF Dreames Speculative and Allegoricall Page 1. To dreame of the Birth pag. 3. To be great with childe pag. 4. To have children pag. 5. Of children wrapped in clothes and of milk ibid. Of the head pag. 7. Of long hayres pag. 8. Of hayres ill in order ibid. Of hogs bâ—istles and horse hayre pag. 9. To have wooll instead of hayre ibid To see himselfe shaven pag. 10. Of the forehead ibid. Of the Eares ibid. Of Ants entering into the Eare. pag. 12. Of the Eye-browes pag. 13. Of the Eyes ibid. Of the Nose pag. 15. Cheeks pag. 16. Jawes and lippes ibid. Of the Beard ibid Of the Teeth pag. 17. Vomtting of Blood and of cholerick and melancholy humours pag. 19. Of the neck and of having many heads pag. 20. Of being beheaded ibid. To have a wry Necke pag. 21. To have the head of any Beast pag. 22. To have his head between his hands ibid. To have Hornes pag. 23. Of the Shoulders ibid. Of the Breast and the Dugs ibid. Of the hands pag. 24. Of the Ribs and the Navill pag. 26. Of the inward parts ibid. Of the Members pag. 27. Of the Groine and the Thighes pag. 28. Of the Knees ibid Of the small of the Leg the Feer and the Heel pag. 29. Of the back ibid. Of the transmutation of the person pag. 30. Of Arts Works and Exercises pag. 32. To work in Iron pag. 33. Of the Letters pag. 34. Of Playes and Pastimes pag. 35. Of Playes Games and Instruments ibid. Of the Race pag. 37. To be puâ— out of office ibid. Wrastling ibid. Of Combatting pag. 38. To â—athâ— and go into the Hor house ibid. Of Drinkes pag. 39. Hearbes Roots and Grains in Poâ—â—age pag. 40. Of Bread pag. 42. Flesh and Fish ibid. Cakeâ— Capers and Olives pag. 43. Of Fruits ibid. Houshold-stuffe pag. 44. Of oymtments and Paintings pag. 45. To dance and sing ibid. Of Crownes and flowers pag. 46. To sleep pag. 48. To say or heare say Farewell pag. 49. Certaine observations collected by the Translatour ibid. Of the second Book To Watch. pag. 59. To go out andsalute one ibid. Apparell in generall pag. 60. To dreame one washeth his garments pag. 63. Of Exteriour braveries ibid. Gold and losse of Rings pag. 64. Of Kembing ones selfe and of curled haire pag. 65. Of the Looking-Glasse pag. 66. Of the Ayre and that which is there done ibid. Houshould fire pag. 70. Of burning-houses pag. 71. Of Dogs and the Chase ibid. Of Beasts of all sorts pag. 72. Of creeping Beasts pag. 76. Of Fishing pag. 77. Of Froggs pag. 78. Great Monsters or fishes of the Sea ibid. Of Dive-dappers and Cormorants pag. 79. Of dead Fishes ibid. Of Birding or hunting of Birds pag. 80. Of all sorts of birds ibid. Of Flyes pag. 83. To Sayle ibid. Of Husbandry pag. 84. Of Trees pag. 85. Of the Dung pag. 86. Of Floods Ponds Fountaines and Wclles pag. 87. Of Fennes Mountaines Marishes Pathes and Woods pag. 89. Of Law and places of Pleading and of Physitians pag. 90. Of High Estates and Dignities ibid. Of Warre of the Army and Election of men at Armes pag. 92. Of single Combat pag. 93. Of the Sunne pag. 94. Of the Moone pag. 95. Of the Strres pag. 96. Of the Rain-bow pag. 97. Of Clouds ibid. The Windes pag. 98. Earth-quakes and gaping of the Earth ibid. The Ladder the Step a Case a Milstone a Pestle and the Cock ibid. Eggs pag. 99. Monsters or things against Nature ibid. Of Bookes ibid. Of Partridges pag. 100. Snares ibid. Of Stripes ibid. Of Death pag. 101 Carrying another or being caried pag. 103. Of the Dead ibid. Mâ—ny and Treasures pag. 104. Of Weeping ibid. A Tombe pag. 105. Of the dead reviving and dying againe ibid. Of Weddings pag. 106. Of the Swallow and Nightingall pag. 107. To flye pag. 108. Of such as are worthy to be believed pag. 110. Of the Third Booke Of Play at Dice or Tables pag. 117. Of theft Sacriledg and Lying ibid. Quailes and Cocks pag. 118. Of Ants. pag. 119. Lice and Long Wormes ibid. Of Flyes Hornets and little VVormes which are ingendred in the flesh pag. 120. Of Beating and Hatred ibid. Of Slaughter pag. 121. Of the Crocodile and the Cat. ibid. Of Crutches ibid. To walke upon the Sea ibid. Sicknesse pag. 122. To make Statues or Images of men pag. 123. Fastned in a Cart and carried in it ibid. To be apparelled ill favouredly pag. 124. To write with the left Hand ibid. A Father in Law and Mother in Law ibid. Predecessors and Successors ibid. The Rat and VVeasell pag. 125. Durt Of the Bason ibid. Of the Image or Resemblance pag. 126 Of the Midwife ibid. Thornes and Stings ibid A Chaine pag. 127. Comfort ibid. A wound ibid. Of Deabt the Creditor and the hirer ibid. To be a Foole or Drunkard pag. 128. Of Letters sent pag. 129. Plants and Trees comming out of the Body ibid. Scab Leprosie and Itch. ibid. To Caâ—â— stones or to be stoned pag. 130. Grashoppers ibid. To suffer as another ibid. Dung pag. 131. Prayers and Requests ibid A Key A Cooke pag. 132. Chesse play Butchers pag. 133. An Inne-keeper ibid To be kept and detained ibid Holy Evens Joyes and Banquets made by night pag. 134 Places of Assembly ibid Of Statues Of the Mole pag. 135. Night Birds ibid The Clock pag. 136. Of the Fourth Booke Of the variety and diversity of Dreames pag. 140 Of Stuffe pag. 142. To meet folkes ibid of the first Estate and fortune pag. 143 To judge that he whom we think is our Enemy is our friend and the contrary ibid To see or meet Tradesmen or any pleasant Maid or woman pag. 144 To see little children or yong men to wit of meaâ— age or old â—o lâ—â—eâ— pag. 145 Trees and Plants comming forth soone or late Also of living Creatures ibid Walles Foundations and old trees pag. 146. Of Chariors ibid. Of flattery ibid. To be sold pag. 147 To buy 〈◊〉 To get ibid. Poverty pag. 148. Things which one dreams to befall little children beyond their age ibid. Hoâ—â— that which is signified by one thing is also oftentimes the signifier of the same thing pag. 149 Concerning vomiting ibid. For to see or have often the same dreams ibid. Concerning Vesâ—els and Instruments pag. 150 Of Parentage pag. 152 Things which Encompasse ibid. Imperfect or half finished Works pag. 154 Concerning Towns ibid. If it be possible at the same time to have both good and bad dreams pag. 155 That our Brethren signifie our Enemies pag. 166 Funerall Banquets reviving and mounting to Heaven pag. 157 Within what time dreams come pag. 158 The Fifâ—h Booke Containing certain Examples of Dreames with their effects which followed pag. 159 Of the Emperour Augustus and Calphurnia pag. 163 Of Publius Decius and Manlius Torquatus Consuls of Rome pag. 165 Of Cicero pag. 166 Of Caius Gracchus pag. 167 Of Arthur Rous. ibid. Of Haniball of Carthage pag. 168 Alexander the Great pag. 169 The Poet Simon des pag. 170 King Croesus pag. 171 King Astiages and Cyrus the first pag. 172 Of Amilcar pag. 173 〈◊〉 Alcibiades and of the two Arcadians pag. 174 FINIS