this case euerye one maye easelye indge those dreames as the same happneth of the notes For that lyke as one beholding a farre of twoo sundrye thynges of like distaunce and the one of theym hee well knoweth then throughe this be commeth the better and easelyer vnto the vnderstandinge and knowledge of the other Also he ought to know how to discusse from like to like For like as the poetes which also are named naturall prophetes do further passe by a small similitude of any matter vnto another lyke as in speakyng of the nature of Venus do thereby proceade to discusse the caulmnes of the ayre so like in many others Yet that personne is apter to interprete dreames whiche otherwyse is not occupyed about other matters And that men sumtimes do dreame in the one they apply with the other so that the one for the other they sometyme declare And it is also written of Hercules that hee dreamed such dreames at the first whiche no persone coulde expounde but dreaminge afterwarde the like was then declared to him as it after succeded Also it behouethe the expounder not to be ignorant howe that the doinges busines of meÌ„ doe daylye alter through the one and throughe the other by the disposition of the bloude and spirits For these when they bee many and cleare doo dispose the persone vnto mirth And the same is named a signe because men beecome sad beyng in the darke vnto whiche the humor verye subtill and distemperate doth theÌ„ dispose them For otherwyse beynge cleare they dispose the personne to beholde and see hydde matters But the subtile bumors ouer heated doe dispose the person vnto Ire in that these bee engendred of the burning and great heate of the bloud easely and apte to bee inâ—amed But the grosse and cleare vnto sports and the bodilye actes of myrth And often those personnes in whome theese are mulâ—iplyed seeme to laughe withoute cause â—nd yett as the common prouerbe is that â—othinge vnder heauen but reioyseth alâ—hough the same somtime may be couered 〈◊〉 vs And the same also they declare by the motion of theym For when they bee moued vehemently from the hart toward the outwarde parte of the breaste then doo they cause Ire and towarde the part downewarde shamefastnes but when the mocion succedeth outwarde then dothe it cause ioye and myrthe And throughe the lacke also of them eyther in the quantitye or qualitye are the sensitiue powers forced to woorke eyther corruptly or dimynishedlye euen in the dreame especialye when the wayes and passages betwene the Imaginatiue and Cogitatiue by whiche they passe bee hiunred or trowbled for then the powers are often deceyued Also the disposition of bloude throughe whoos 's subtiller parte the spyrites are engendred dooth alter the workings both wakyng and a slepe For wheÌ„ the bloude is cleare not grosse nor subtyle then doth it ingendre y lyke spirites whyche dispose vnto ioye and myrthe eueÌ„ lyke as the distempered bloude woorketh vn to that kynd of Ice whiche longe lasteth contrary wyse the thin hot doth worke vnto that which is sone kindled sone qualifyed the waterye in contrarye maner doth woorke vnto feare But the grosse bloude distempered in heat doth worke vnto the sturdimâ—sse of wil sadnes wherfore it behoueth the expounder of dreams to inquite orderlye whether the dreame appeared pleasaunt or otherwyse vnpleasante for the knowledge of those dothe geue greate vnderstandinge to hym And it shal be necessarye for the interpretoure to consider and knowe what the persone tradeth or occupyeth of what birth hee is what possessioÌ„s he hath what state he is in for the healthe of bodye of what age he is also which seeth y dream Also a dreaâ—e ought exactly to be told as eyther withoute anye addinge to of matter or takynge fro For that these doo cause great error vnto the vnderstanding of a truth Also if any shal doubt or be deceiued in that tellinge of his dream then must the interpreter nedes be deceyued in the declaring of the true meanynge thereof And in all dreames also which haue not a manifeste cause it behoueth diligenty to mark whether they be sene ether in the night or day time so that we may not think to mak differeÌ„t of the night afore froÌ„ the daye or the night euening from the morning spring if so be hee hath moderatly eaten before sleape For that immoderate feedinge dothe not permit matters to be trulye decerned vnto the morninge Of them which interprete dreames by the colours of the Stars by other accidentes ANd nowe some affirminge the arte of deuining by dreams do teach that things whiche appeare in the proper nature dooe forshe we good like as dreaming to see the earthe whiche of her nature is colde and drye and of this sheweth the dominion of the Melancolie humor in that person And the lyke whereas they wryte that to see drye trees or cleft doth after signify perill of lyfe which if that should be true theÌ„ many husbandmeÌ„ and fellers of trees shoulde die because they often dreame of suche businesses which they earnestlye go about and busy them selues in And in the like sort this is not true that to see in the sleepe deformed thynges that the same foresheweth a sicknesse to come neyther is this also true if that a thinge deformed of nature doth then appeare farre to the dreamer that the farrenes doth forshewe an euill for that some do thinke to see artificial garments should signifie a deceit in that vnder these is the truethe often couered Nor it disagreeth not that to se filthye thynges in the sleepe that the same doth declare corrupt humors because the stincke maye proceeade of the outwarde meanes or bee represented by the kyndes reserued and then shoulde it rather argue the goodnes of smelling And althoughe the body greeued maye be sayde to argue many humors yet maye it declare that the expulsiue matter is shed forth to the caryringe downe of the groundes or that the sinewes or mouinge powers of the spirite are hindered stopped throughe some vapour or humor greuing wherof it faileth not vnder the propre working that it may be attributed to one cause with dependeth of many But well consideringe that the â—ayre is the outward cause of dreames because in the first it receiueth the impressioÌ„ of the starres and after touchethe the bodies of men and beastes whiche are altâ—red of it yea in the daye tyme like as appearethe in the nighte Rauen and Owle whiche as moste men affirme by his synginge ouer the chamber of the sicke is prognosticated shortlye after deathe because as men say these lyke as many other beastes are more easelye chaunged in the respecâ—e of men for that those are not occupyed with earnest cares but that the ayre in this case doth not onely touch outwardlye but by the passages or poores the sence enterethe And where that others say that to see in the sleepe cleare and brighte
the spirites lightlye moued Wherof whyles we soundly sleepe we then dreame nothinge at all So that all kyndes of vayne dreames in this point do agree wyth the light motioÌ„ of the spirites all do agree in the matter for y the matter of ach is the remembrauÌ„ce of y sene or heard for no vain dreames are caused but through them As y lyke for example when a man in his slepe thinketh to se a monster with thre heads which hee either hearde of by the discription of some or sawe paynted in the lyke sorte whiche heades he remembred to be on this wyse as the one lyke a Lyon the other a serpente or Dragon the other a Goat That if anye other straunge matter also a man shall see in his sleepe or some vnknowen thinge or deformed Plant then are those none other then vnparfite thinges or transposed For an vnknowen man is none other then when a man is vnparfitlye founde And the knowledge of this is that all men yea the moste knowen beeyng seene far of are vnknowen Therfore through the vnperfite knowledge and traÌ„sposing and mixinge of sightes are all dreames caused So that it appeareth that al dreames to agre booth in the efficiente cause and in the matter for the efficyente cause is the moderate motion of the spirites but the matter is the memorye of things seene eyther whole or vnparfit For as it is manifest that there be diuers kyndes of dreames euen so it behoueth y the causes bee diuers for that throughe them those are alwais caused This moderate motion oughte not alwayes to be thoughte so perfit that this moderation is exquisitely an indiuiduat But if the mocion be vehementer and troublesomer althoughe it maye bee moderated in the kynde yet are they called vayne dreames troubled vnperfite and confused And in this maner doo twoo kyndes of them aryse the one whiche is of meate and is the more confused and vnperfyte yet more fayntly For that from the meate and drinke the vapours are not soo parfytelye caried as from the humours whiche so cause dreames more vnperfite lame yea and more obscure in that the vapour is fatter if the parson drinketh wyne then of humours Yet are the kyndes not so stable doe moue wyth suche a force as those whiche are caused by the humors Wherfore the dreames caused of meate are lesse parfyte lesse agreeynge and in order so that they appeare more troubled confused and diuers then those whiche are caused of the humors as are contrary those which are caused of the humors be more stable in order agreeing yet lesser troubled and diuers with lesse force then those which are caused of meate And those which are caused wyth a lesser troublinge and bee clearer but caused as they were compounde throughe many remembraunces conioyned do affecte more by the sleepe through that whiche agreeth that by wakyng in the day time litle Also they agre for the more parte to those thinges eyther seen or harde or imagined the day before or but a fewe dayes before or els a longe tyme before And theÌ„ do they shew y order as it were of the whole matter But those whiche are in an order and bee wythe the leaste motyon of the spyrites caused gentle and that without anye agitacion of the vpper causes procured doe yet more affecte the soule that wakynge bee maye then bee holden wythe a certayne admiration And seeynge a man may throughe the effectes proceede vnto ech causes therfore oughte a trauÌ„ce to be ineche kyndes For if dreames by a greate mocion maye appeare troubled dyuers obscure and vnperfite and that they seeme a litle to agree then shall wee sâ—ye that eyther meate or drincke or suche lyke matter was the causer of these Of the deuision of Dreames and order of interpretyng of theÌ„ IT muste needes ensue that some causes of effecte to bee true of all dreames of the others whiche are caused therfore those causes are eyther bodilye or not bodilye and hoth also eyther newe or before wrought So that it must uedes ensew that ther be foure kyndes of dreames Now the new and bodelye causes are meate and drincke lyke as the heades of Garlike the Coleworts the Onyones the Beanes and what soeuer ascend to the head and especiallye those whiche engender melancholye Further yealowe choller doothe cause to appeare in sleepe bothe fyers fightynge and Melancholye causethe to appeare in sleepe claye myer or dirte Burialles graues imprisonmente and feare and bloude causethe to appeare sporâ—es fayre places bloude and purple coloure and the flewme causethe to appeare waters showers of rayne and snowe for that the same is a moyste colde qualitye But the vncorporate causes precedent are cares cogitations matter as committed to memorye feare hope gladnes heauines or sadnes of mynde hatred and loue But the new are those whiche frame the superior cause come vnto the soule For of all the other members al the causes of the diuisions doo so agree that many endeuour to place this laste vnder some of the three foresayd And it behoueth first â—o seke out whiche may be of euery kynde therfore whiche true and which false for that none do shewe matters to come but those whiche are sente frome the superioure cause and those also whiche are caused of humours And hereof why those maye bee true it behouethe to shewe and what truth also may be found in al the kindes And after that which bee formes that maye bee interpreted And to coâ—clude the whole tretise as it euidentelye appeareth doothe eyther consiste of the difference of thinges seene or of the maner of seeynge or difference of the dreaminges For that by nature men see true dreames whiche dreame but seldome and false dreames whiche dayelye dreame Also suche as be occupyed in greate actions and businesses and greately abstayne from meate and drinke nor are troubled wyth feare nor sadnes doo see and haue true dreames but suche affected in the contrary manner doo see false dreames And for that cause the dreames of Princes are commonlie true And suche of honeste manners trewe faythfull and godlye haue for the more parte trewe dreames And suche whiche are not so godlye but cruell yet no deceiuers see commonlye trewe dreames and the supersticious parsons do see very fewe true dreames Also he whiche is accustomed to see true dreames to his dreames is more credyte to bee giuen then to those whiche are of a contrary manner And men haue truer dreames in the Sommer and the Wynter then in the Springe and the Harueste for that in those tymes they often alter Also quiet seasons dooe cause true dreames but the wynde and boystrouse weather dooe worke contrarye and the more boysterouse the rather falser Besydes shorte dreames and in order are truer and moore euydente and of a cause more constante are caused And dreames moued or cansed in the rysinge of the Sonne and before or after vnto the thirde hower bee for the more
but rather when suche errors doe happen let vs returne them on the parson and not on the Art. For if through the mysuage of some men good thinges should be condemned what Art so good should not be misliked of what doctrine so wholsome for the people so profitable for the common wealth and so necessarye for mans vse should not be cleane banished Then should Phisicke because vnder som mens handes their pacientes prosper not be reiected Law for that sometymes iudgment is giueÌ„ amisse be abolished and the vse of Surgery because the ChirurgiaÌ„ doth often kepe the wounded in longer paynes then he nedes be cast out of a Common wealth But as these knowledges are neuer a whyt the less esteemed thought the vnskilfulnes and rashenes of the practisers put ofteÌ„tymes the patients and clyents in great hasard peril and mischiefe no more oughte thys Act of diuination to be eschewed whereby daungers may be foreseene and yet it selfe voyde of all daunger perill What hazâ—rde of life what losse of substaunce or what dauÌ„ger of lim caÌ„ a dreame put the dreamer vnto eneÌ„ so much as wheÌ„ he awaketh he wondereth how such imagination or fancy crept into his minde Be his dreame neuer so terrible or fearefull as falling into the haÌ„ds of theues werewouÌ„ded by theÌ„ fightinge in bloudy battailes or on euerye syde beset wyth enemyes in suche maner as it would make a stout maÌ„ to quake yet when he awaketh no skinne is brokeÌ„ he hath no ache in his bones he is stil in his quiet bedde as whole and as safe as when he went to rest nothinge so nor so it was onlye a dreame If now he haue his knowledge of diuination what a coÌ„fort wil it be to hym that examining the cyrcumstances in their due tyme order shal prognosticate what such things portende And thereby may solace himself with good happes and labour to preuent or hinder the imminent mysfortune or at the least arme hymselfe so stronglye wyth patience as quietly to beare theim for a mischiefe knowne of before and diligeÌ„tly loked for is not so greuous as wheÌ„ it commeth on a sodayne It is a wonderful thing and almost incredible that dreames should haue such vertu in them were it not that God hath reuealed it vnto vs When he himselfe as a meane often vsed them to open vnto his people of Israell his secrete wil and pleasure Were it not that we haue red of the wonderful chauÌ„ces in olde time foretolde by them and were it not agayn that we dayly se the effect of dreames But alas our ignorance maketh vs so blynde that we know them not vntil they be paste For a man beholdinge in his sleape the toppe or ende of an house fallinge downe hearyng a dogge to barke or houle seeynge a hare to chase a hound or a byrd to flye withoute winges will seeke no further but esteeme it as a vayne dreame laughinge at his own conceate hauing more regard to the present spectacle then to the cyrcumstaunces to come making no more accompte of them then of thinges casual natural or impossible For a house to fall doune is casuall a dogge to barcke naturall the hare to persecute the hound is agaynst nature a foule to flye withoute winges soundeth impossible Yet al these by cyrcumstances signifie such eueÌ„tes as may be for the profitte or hinderance of the dreamer It seemeth a thing against nature a thing moste straunge for a woman to be deliuered of a firebrande yf Hecuba had lefte here and sought no further then had she not knowen howe her sonne Paris wyth whoÌ„ she then went should be the destruction of his owne countrye Troye It is monstrous for a Uyne to springe out of a womans bowels and for the Braunches to couer or shadow the greate country of Asia yet this foreshewes Astiages that of his daughter should bee borne suche a child as should grow to a mighty Prince and vnnaturallye should driue him out of his kingdome For a Cignet to hane feethers sone growen out and flyinge into the element fil-filing there the ayre with most sweet tunes and sound seemeth incredible and bâ—yonde mans expectation But hauing â— further eye it may well signifye some excelleÌ„t learned maÌ„ for his learning wisedome and vertue These fewe examples gentle Reader of an infinite nomber I haue set forth to shew thee what notable destinies chauÌ„ges of fortune notable â—llucke and notable good lucke what honour what shame what singularitye in learninge and wysedome haue beene it aunciente times by dreams signifyed and foreshewed And in this my treatice smalâ— in comparison to the number I could seâ—forth I will manifest suche straunge happes as haue chauÌ„ced in later yeares and also teach the further how thou maist vsâ— and behaue thy selfe in expounding sucâ— as hereafter are to come And hear Iâ— craue at thy handes gentle Reader to vsâ— good descretion to beleeue nothing rashlye nor to pronounce anye thinge without good iudgment but first to practise iâ— wythe thy selfe secretlye and then if thy iudgementes fall out ryghte thou maisâ— the bolder communicate it wythe other â—f not coÌ„demn it not but leaue it to their â—udgementes whose learning beyng moâ—e profounde or knowledge more parfitte can better and more sincerelye interpret the same Thou knowest well enoughe that if one stringe be oute of tune it causeth aâ— vnpleasaÌ„t sound of all the rest or if the Physition preparinge remedies ageynste poysons makinge rough thinges gentle medecines do myxe theÌ„ vntoward â—y and out of season shall rather further the disease then cure the sick euen so it is wyth dreames If they beyng somtymes obscure and harde shall not be applied in their due order but shal bee negligentlye waighed ouer curious in some thing and rashe in other nothinge is by theym knowen nothinge can be by them preuented and helped Thus gentle Reader I take my leaue of thee at this time ceassinge to trouble thee anye loÌ„ger I trust I haue spoken sufficientlye to vtter my meaninge and to giue thee warning howe to deale If thou canst attayne to the knowledge ther of I wil be glad of it if thou caÌ„st not yet blame not me that wisheth it with al myâ— hart I can do no more but teache thynâ— it is to learne farewell and God prospethy doinges Qui bene coÌ„iectat vates 〈◊〉 hic optimus extat The distinction of Dreames THe cause why Auerrois dothe rather attribute this passion of Dreamyng to the Imaginatiue parte is that lyke as the motion of wakynge beginneth from the outwarde senses and endeth at the memoratiue euen so dothe the motion of sleepe contrarye begynne from this and Endeth at the outwarde motions Wherefore seeyng the same â—s a passion of the inner partes and not of â—he memoratiue nor cogitatiue For that as hee wryteth the woorkynge of â—hese is not manifested in the sleepe therefore the same shal be of the Imaginatiue whiche onelye consisteth in the mouinge â—nd continual dooyng and maye also
recyue formes of the Memoratiue when â—s the dreame is of insensible matters coÌ„â—eiued And of both the like when as the Dreame is mixâ—â—â— and of the outewarde â—oinge also lyke as of the hearinge or of â—â—e vnderstaÌ„ding And he further wryteth that when they happen trewe the same then dothe somwhat declare of that which was in the hower of knowledge and yet this for the more part not present beyng for if this woulde happen in the presente and instaunte doynge that then the same shoulde not forshewe thynges to come but rather matters presente In that alâ— thinges to come moue and woorke accordinge to their causes But how so euer the same bee yet Aristotle affirmeth that dreames may be caused by the sheadinge of formes whiche proceade frome those thinges workinge in the acte Yet hee perhappes meaneth that the same signification of the dreame is not caused in the mouing of it Wherefore howe soeuer be doubted that the vnderstandinge abstracted maye minister Imaginatiuelye theâ— knowledge of the perticuler indiuiduate wheÌ„ as the same is of the generall things by the whiche it doth manifestlye appear that certaine are indiuiduates of the simple substances and certaine of the mixte So that either they be â—uinge and as thâ— mineralles or haue lyfe woorking as thâ— plantes or otherwyse sensitiue as thâ— Beastes or of vnderstandinge as men And of the accidentes also certaine are in the Symples certayne in the Myxte and certayne in Beastes and of these besides certaine are of nature and certayne by Arte and of it selfe also or of happe So that these not otherwyse mente but onelye by accidente Wherefore al the indiuiduates of the simple and compâ—â—be by substaunces and of all other Accidenâ—es by theymselues haue terminate causes whiche althoughe they maye bee vnderstanded by our conceiuinge of theym yet â—â—n they not be vnderstanden of theymsâ—lues in that these happen not vnder the seÌ„â—es nor as thinges to come But to be briefe lyke as the Phisition by twooe propositions of whiche the one generall intelligible conceiued by arte and that other particuler and sensible inuented of some what maye prognosticâ—â—e vppon sicknesses and health euen so the knowledge or dreames may proceade of two causes the one of the vniuersail that is by the vndersâ—â—â—dinge whiche doth illuminat the Imaginatiue and the other of the particuler vnder that In that dreames for the more parte are caused of those matters whiche bee knowen to the dreamer And of this he concludeth that y knowledge of the imaginatiue is rather ended at the similitude or kynde of the indiuiduate then at the indiuiduate it selfe Because that if the same bee illuminated by the vnderstandinge then is that continually procured to bee caused like it with the kynde whithe is more spirituall then the indiuiduat And a man also doth more comprehend in his dreame then wakinge in the daye tyme because in a dreame iâ— more resolued theÌ„ that in the daye whichâ— is troubled throughe the doinges of the outwarde senses And hee concludeth also that a dreame is none other then a fantastical appearaunce whiche the persone sleapynge conceiueth For if they are of those affections which bee in vs theâ— is the same either of the part of the spiritâ— and in suche sort are they rather causes oâ— the parte of the bodye and are signes buâ— those whiche are causes of theim beynge without vs seeing by no maner they maâ— be in our power therefore are they name â— accidentes And a like example may herâ— â—e applyed of the Eclipse of the Sunne whose cause is the Moone which runneth â—etwene But the signe is a starre appeaâ—inge in the day tyme running vnder the â—ight of the Sunne or as the roughnes of â—he tongue which declareth the signe of a â—euer So that a dream is the onely cause â—n that whiche imagineth the venerall act â—n so much as fantasy doth moue the dreaâ—er to that act which afterward he exerâ—iseth wakinge Also the signe may onely â—e as when we be moued and led vnto the â—nowledge of any matter as the like exaÌ„â—â—le is written of a certain person whiche â—reamed that himself was throwen into a â—ost boate fat of pitche in the whiche he â—hought himselfe to be scalded wakinge â—pon the feare thereof did after vomit vp much a dust or brent choller So that this â—ream was theÌ„ a signe of the matter preâ—ent and not the accideÌ„t or cause why this â—ente before And euen the like example â—s he which dreameth these matters that â—re not in our power like as those which â—re caused in the East grauÌ„ting that they may happen yet was not the dreame the cause nor the signe like as he whiche speaketh of anye matter wakinge and in the day tyme although that maye after happen in the dreame the same ensued not altogether of the talke in that not allwayes nor oftentymes happeneth the diuisions but those whiche are caused of the others And for a further knowledge to be vnderstanded that althoughe dreames forshewe rather matters to com-Yet be many of them paste whiche helpe to the remembringe of those wroughte in the day and to the vnderstanding of the others and perhappes to giue warninge of harmes that maye happen And yet these after the mynde of Aristotle doe not of necessitye happen because if anye hathe dreamed to bee sicke and hathe in hym selfe the cause of a sicknesse yet may the sicknesse bee stayed by an other stronger motion of nature For that in the ayre dooe often times appeare signes of rayne whiche after enseweth not and muche lyke to this dooe certen conclude that there are such whiche before the execution doo chaâ—nge their determination Also dreames are muche varied whiche do happen through the doynges wrought before in the day tyme in that not al are sollicited nor delighted in those nor the vapoures doo moue in the same sexe nor the wayes of the common sence to the Imaginatiue and memorie are caried the lyke in one as in another nor there is not the selfe same maner disposed in one time as in an other Also to sicke personnes do some fearfull dreames happen when as the spirits cariynge the vertues of life be aflicted by some euill vapour And the lyke when anye fearing is moued to crye out then is sicknesses prognosticated to ensewe But of the interpreter of dreames bee ought to be suche a one whâ—che hathe perfict knowledge to distinguish the simitude of al matters and to be skilfull in the manners and condicions of the moste people Besides it isirequisite that he bee a personne whiche leadethe an honeste lyfe For although he may happelye touche euerye kynde of cause yette is the same difficill to make apparaunte howe so euer the same maye be reduced to the Acte Whiche is the chiefe principal purpose And further headde the of the interpreter that hee ought to bee a moste arteficiall iudger which well knoweth similitudes in that all dreams fall not out right for in
sensible and yet altered from thâ— other To whiche the philosopher aunâ—â—â—ereth that the same happeneth when 〈◊〉 that altereth that the other should be â—t to chaunge lyke as the mouinge of a â—rge or shippe whiche then causethe to â—ppeare that the earth moueth withal cause this motion is lyke to that which â—e earthe shoulde cause if the earth did â—oue yet the errour may bee corrected â—rough the vpper power Whye doo some persones begin firsteâ—â— dream when they come vnto olde age â—o whiche the philosopher thus aunsweâ—th that they throughoute their whole â—me of youthe are ouer muche mouing â—nd occupyed soe that they can not all 〈◊〉 at seasone dreame And this proceaâ—th throughe the inwarde heat whiche continuallye resolued of the nourisheâ—ente For in olde age suche euaporaâ—â—ons beginne to cease throughe the weaâ—nes of heate and hereof beeginne they 〈◊〉 dreame Whye is it that it appeareth often to 〈◊〉 in sleape bothe to see heare matters â—o which the philosopher Aristotle thus â—unswereth that to the motion ceassing â—y whiche the formes are troubled the similitude then of the matter which was seene doth represente the acte of seeynge and heard the act of hearyng by whiche they were caused Why is yt that the vertuous men and studiouse haue often plesaunter dreames then the wicked and vicious persons Tâ— whiche the Philosopher Aristotle thus aunswerethe that the vertuous bestowâ— theym selues in dooynge good woorkes and of this the kyndes of the good woorkes are reserued and such vertuouse persones doo dreame of suche lyke matters whiche appeare to them as very delectable But the euill persons whiche dooâ— wicked woorkes the kyndnesse of thosâ— euill are reserued throughe whiche they often dreame wicked dreames Whye is it that suche wakened outâ— of sleepe be myndefull of their dreames and not of the woorkes doone in their slepe To whiche the Philosopher thus aunswereth for that whether the formâ— of the dreame remayninge imprynted iâ— the Immaginatiue parte or for that the woorkinge of theym was caused by the Organes shutte of theym selues anâ— dissolued by accidente Therfore the simylitudes of the matters caused coulde not bee differred or caried vnto the common sence or ymmagination in that the particulers wear bounde Yet are they sometymes stirred vppe and moued forwarde for that vnto a stronge motion in the Orgaue the sence maye ensewe the motions of the mouing spyrites And a stronge motion I mean in that this maye heate and resolue the moisture stoppinge the commone sence Nor it is not necessarye that for that tyme they shoulde be depryued by a voluntarye motion in that althoughe the senses maye bee harmed throughe the distemperatenes and diminution of the spirites yet is not in that season the sence of fantasye taken away whiche is onely cause of the same Whye is it that persones hoate by nature or eatynge hoate meates and vaporouse do dreame muche The reasone of this is for that verye muche hoate vapoure doothe sharpen the spyrites whiche placed in the Motion doe mooue forwarde the kyndes restinge in the memory so that the dreame is caused of the representing of them And Aristotle wryteth that throughe the boathe humours dreames are caused of matters a longe time reserued for althoughe these maye abyde in the Organs â–ª quieter yet through a strong motion of heate brought backe may so cause dreames or to dreame after Why appeareth it to the maÌ„ dreaminge that the dreame is somtymes true and somtyme aunsweareth not the lyke at al. The cause of this is in that it some tyms happeneth that in such a dreame the iudgement or knowledge of the vertu intellectiue coÌ„curreth with a sensitiue vertue but sometimes the same doth not concur therefore when it doth concur the man iudgeth the dreame to bee false the reason is in that the intellectiue vertue doth correcte the sensityue But when it doth not concurre or accorde then doth it appear to the man that the dreame is trew Why is it that certayne sleapynge doo exercise the workes of persones waking The reason is for that not simplye they doo slepe nor properly bee wakinge althoughe the vapour in the tyme of sleape dooth stoppe the Organe of the common sence and repelleth the heate and spyrits toward the harte Yet sometymes wyth that vapoure dothe some peâ—mixte kynde of be he mente concupiscence or feare or boldenesse remayne For this when it moueth the onely Organe of fealyng in this beginninge yf then from that kynd â—f his fantasie also is moued seeynge it is the beginninge of the locall motion therefore sleapynge it is moued by it selfe and when the foresayde causes bee base and weake that is to saye not mouing out of the place and when they be stronge then doo they moue from place to place And because the spirites and Organe are distinct sences from the Organes the motions therfore of them are for the more-parte not reasoned of but seynge they be not muche distaunt for that cause is not speache hyndered in them so that the Organes be not occupyed or indisposed for then doo they shewe foolishenes muche lyke vnto the condition of the sicke And because the lower meÌ„bers whiche be the instrumentes of motion are lesse hindred in respecte of the vpper whiche obeye to the sence therfore those are lowsed vnto the motion and not vnto the sence and because the qualitye of the eyes is of the natuâ—e of water therefore are they slower opened to see abrode then the other members to moue But althoughe suche walke wyth the eyes shutte and that rather by a happe yet sometymes by Fortune or by Custome they come vnto the place in the daye tyme immagined not by sighte in that the eyes are then shutte but of the inward fantasie by which they walke in the darke like as in the lighte or daye tyme or rather this by a happe And although they bee then without feelynge yet the other senses do obaye in as muche as they may to the mouinge powers But sometymes they think to kill a maÌ„ and sometymes that they theym selues are deade because the fantasye doothe yagine that whiche eyther it conueytethe or feareth Whye is it that suche hauinge bygge heades be louers of sleepe The reason is for that they easelye receiue and retayne the vaporous fumes of theym also the moister braynes are apter to slepe whose neare workinge is a vapoure wythoute doubte Why is it that wyne doth sometymes cause sleepe and sometymes to wake The reason is for that when it is druncke moderatly it doth then cause sleepe in that the vapoures of the wyne doo not trouble but easelye moysten and stoppe the wayes by whiche the spyrites and heare passe whereas wakynge it doethe otherwyse But when the person drinketh muche or y the wyne is strong then dooth it dulle and vexe the powers and instrumentes of the spyryt whiche at that tyme placed in the motion dooe force the persone to wake And although Nature troubled sometymes these doe cause astonishement yet do they not then
perfitelye sleepe Whye is sleepe caused moore and longer by lyinge on the righte syde then on the lefte The reasone is for that as Aristotle wrytethe wee doo more wake lyinge on the righte syde yet sleepe is caused of the contrarye causes Or for that the ryghte syde is more wearied in 〈◊〉 daye tyme whiche of these neede the the more reste nor vppon this syde also doth the harte labour Why is it that onely man whyles hee sleapeth boweth downe in his sleapyng The reason is for that the powers and spirites gyuing sense and motion drawen inwarde doo not then suffer the bodye to be stayed vpright or for that the vprightnes of the fourm in man may cause of the same that the foresayde powers and heat by their owne nature may bee caried vpwarde or determined by the proper kynde yet by drawinge downe those from the members it behoueth that they fal as to the heades of beastes of their owne nature goo not vpright And for that the ascending of those in the beasts is not so easely caused therfore the members in theÌ„ seeyng they remayn not altogether destitute of helpes they staye vp themselues the surer and better Why doo beastes sleape a lesser time then they do wake The reason is for that the superfluityes multiplyed by perfect digestion can not aptlye bee sente of nature without the body by one onely expulsion And seeing we may often ryse to put away those therfore is sleape oftentymes broken Or rather for that the greater part of the woorkings necessary to life in whiche mans perfection consisteth is perfourmed in the daye tyme and not in sleape in whiche man differethe not from plantes or beastes and whom nature findeth vnto the ende of waking for that we sleape quieter wake with more delight Why do meÌ„ affirme that sleape much helpeth to digestion The reason is for that the same happenethe not to euerye thinge but rather in that whiche is caused for the comfort of the whole body as of the stomack and liuer vpon which the powers and heate more vnited dooe conuerte themselues and be shorter lynes for they bee in a manner in the midle of the creature But to the other particuler members is the foode digested sence and if that lacketh anye thinge then the heate ingendred suffiseth them which may as wel be caused in the day time as in sleepe Why do some wryte that the marishe or watery places cause sleape The reasoÌ„ is for that from these are vapours ingrossinge and coelynge the ayre caused which breathed in or drawen in wyth the breath that spirites refuse as contrarye to Nature it selfe whiche is cleare and pure so that throughe the drawinge in of these sleepe enseweth Or rather for that the grosse ayre brethed or entered in by the pores of the body dooth by his grossenes greeue at the firste the brayne and after carried vnto the common sence dooth of the same compell sometimes to sleepe Whye doo the tellinge or hearinge of tales sometymes cause and sometymes put away sleepe The reason is as yt is sayde that in some parsones the grosse moisture aboundeth which if it so happeneth that through laboure in the hearing it is resolued into a vapour then are they taken with slepe or rather moued to slepe but the humour subtile in leane or chollericke persons do moore sharpen and of this in the prickinge compell the person rather to wake Why affyrmeth the phylosopher that sleeping he thinketh some tymes or through a small noyse to heare thunder or through a litle fleume sweet stillinge to the tongue doothe then thinke to taste or eat milke and so lyke in many others The reason of these ys that as they saye by nighte the outwarde sences bounde in the respecte of the motions froÌ„ without do perceyue the inwarde far bigger whereof the common sence or other vertue dreamynge is deceyued in that he iudgeth those to be of other sensible matters then in dede they be And Aristotle wryteth that the small motiones in sleepe do appere bigger theÌ„ in the day tyme because the sences in this occupyed about many matters eyther perceyue not those or els discern theÌ„ far lesser And for that hee thinketh those sometymes to be rather as honnye then mylke happeneth eyther throughe the indisposition of the spyrites or lyfe of the dreamer or of an other cause so that of particuler matters no firme rule can bee geuen Or when the same should happen that Nature expelled from anye principall member anye moysture lyke as â—â—ewme in purpose as vnto taste or wyndye Humour as vnto hearyng and if now by reason of the firste that which sheddeth forth vnto the Organe of taste is smalle in respect yet the sences whiche perceiued and dooe retayne the cause of the former motion to haue bene bigge in his beginning or parhappes with a bigge and strong enforcement of nature expelled therfore the imaginatiue couetynge to expresse y troublesomnes which it perceyueth as bigge doth so moue other customed formes to represente inwarde tastes as of Mylke And the selfe same iudgmente is of the small noyse in respecte of hearyng which throughe the foresayd causes thinkethe the same bygge and so mouethe the kynde of thunder otherwyse ment or thought before And why do some wryte that such deuisinge or vnknowen matters doo often falla sleape The reason is for that the dayly beholdinge of matters doth hinder the disgestion of nourishment but vndygested the humours then do easely euaporate vp to the head cause the dreame to appeare otherwyse Then as they vnderstande and be delighted Because the diligente marking and considerynge of the matter doothe then cause the parson to wake And of this when any readeth not vnderstandinge the matter hee therevppon dothe often tymes fall a sleepe Because the spirites power through the indeuoure and agitation weakened doo retourne inwarde that they maye reste after whiche ensewethe sleepe rather through y laboure whiche also doth often conuerte the humour into a vapour Why do the sicke and dronken parsons geue somtymes in their sleape angry and frowarde woordes and sometyms gentle honest wordes The reason of this is for that the spyrites vexed by an euill or obscure humoure do then cause feare after whiche then ensuethe hatred that so forceth the persoÌ„ to speake frowardlye especiallye beynge a babler by nature But when the spirites be cleared then do they dispose that person vnto a hope and so to talke quietlye and gentlye Why is it that certaine beastes sleepe wythe the eyes oppen lyke as the Hare and fyshes The reason is for that the fyshes do lacke eye liddes whiche verye nature hath denyed theym in that they lightlye waked maye sone succor and defend them selues And the hare when she is pursued or hunted after doothe at no tyme hyde her selfe â–ª in the wood amonge bushes leaste her eyes alwayes open and vncouered myghte so bee harmed wythe bryers and thornes Why is it that the remembraunce of the euil past
doth not take awaye sleepe lyke as otherwyse of matters to come The reason is for if the same shoulde bee true and bothe laborious yet of that to come by reason of the feare annexed is the same wythe carefulnes soo that thys letteth him to slepe whereas of the knowen it troubleth hym litle or nothing at all Why do some sometymes declare to see or to haue seene in their slepe Deuils and somtimes saints or Angels The reason is for that althoughe deuils of their propper nature haue no coloure at all yet because by this especialye as bye the black they are manifested to the people therefore whan it so happeneth that the adust humoure or fume doth occupye the spirites and and passages then the cogitatyue ruled by theÌ„ doth cause the dreamers to belene y y similitudes or black kyndes to be very diuils in that they are then caused corruptlye to decerne And al though there can not bee caused one only dreame of all the kyndes whiche are reserued in the remembrauÌ„ce yet are there ymagined many diuills in that they are comprehended vnder a certayne vnicye of blackenes imagined And euen lyke when the foresayd similitudes and ways are affected wythe the redde couloure of bloudde mixed wythe flewme whiche for that the same is white and the other redd therfore through the worthines of the colours they think theÌ„ those to be ether Angels or saints in that both these wer woÌ„t to bee so painted And that y bloud also doth dispose the sicke to gladnes appeareth in the swan whiche drawinge nere to death singeth because her subtil bloude is then dispersed in the ventricles of the harte Yet sometymes those bee trewe deuilles whiche shewe themselues sodeinlye beefore the soule departethe out of the mans bodye vnto a greater payne or rather parhappes that God will that suche call to remembraunce their wicked dedes and that the sick in conscience may therof repente and amend before death Of the opinions of phisitions iu dreames THe phisicions also dooe obserue that dreames in a maner doo declare y disposicion of our bodies as eyther to helth or sicknes whiche parhappes oughte rather to bee searched out and learned by Arte. Yet say they that when sleapynge men see blacke visiones lyke as the drye earthe obscure or deade men these they and such like do forshewe customed sickenesses to be caused of the melancholy humoure and they also warne vs then to consider whether that visione towched the whole body in that the sickenes foloweth vniuersall lyke as of the agewe or leaprye for if in any part alone the partyculer shal bee that it hath nothinge touched that it signifyeth vppon the indisposition of the spyrites throughe whiche some sadnes is wonte to happen in the spirite and the selfe same they declare of the bloud For when it doth offende in the lyke or in asmuche then doth he thinke to see redde and ayeryal matters and what soeuer is pleasaunte to beholde so that a hote and moist qualitye is prognosticated vppon the motion or indisposition of the same and then doth it in lyke sorte either touche the whole body or but parte And the lyke is to be sayde of choller when as it semeth to hym to see cytrene or fyerye matters or contentions And the flewme in lyke sorte when as it seemeth to him to see the whyte watrye glasse or clammye and other lyke proportioned matters to that humoure wyth the foresayde consideration And allthoughe these maye perhappes yelde to the place of the signes yet by them may not the bodely or inwarde nor premitiue causes bee founde oute of these as by the same appeareth in that they do depend of the gouermente of the sixe naturall thinges by which they be knowne without the dreames and of the first also in that seldome when wee doo dreame wee dooe then see those touched excepte that when they do foreshew the harde expressions or properly the nightmare by whiche are wonte to bee prognosticated the sicknes named Apoplexiae And many also of these which as they say do coÌ„monly happen to health full parsons withoute sicknes folowing Neither do the sayings declare the cause for somuche as it is manifest that the subtill vapour of bloude or flewme euer heated by laboure or sicknes may cause dreames to shew of choller with in dede beareth not sway in the body or els is sone resolued or fumeth away But if you demaund why they do foreshewe choller when as a man in sleepe feareth to fall or thinketh to haue falleÌ„ The reason is for that when the same is subtill and of a swift motion doth then in dispose the spirites and letteth the motiue spirites to proporcionate the space betwene the bounde from whiche and vnto whiche But the falling either is a discoÌ„tinuation or not without these for that wakinge a man dothe not onelye fal but throwe himselfe headlong downe which regardeth not to discende by the ordinarye steppes Also other phisicions do reduce mens dreames vnto the inward or bodily cause but these rather do happen of the effectes or cares of the spirite begon in the daye tyme and they are besydes diuers in diuers persones because not al personnes occupyed aboute the same lyke as y occupyer idle person the smith or husâ—andman whereof the selfe same forme dothe shewe one thinge to one person as to the couetouse man an other thinge to the lyberal person or Musician another thing to the healthfull an other thinge to the sick Wherfore if it should be so grauÌ„ted that the phisition by the argument of the humour rulyng may argu the temperatnes or disteÌ„peratenes of nature and vnto the more whiche eyther trouble or helpe but these contrary of beastes in y by time do diuers desires aryse of which caÌ„ no firme or certayne rule bee giueÌ„ but are woÌ„t as it is said to be aplied vnto those which eyther we are by nature or custome or by immoderat desire inclined but if those shoulde haue an outewarde cause then might they signifye many matters vpon the yssue of the busines of the hap to come but the signe of this is as wheÌ„ dreaming he remayneth after wandringe amased because the significations theÌ„ do not lack which also may be applied to the hauing inward cause of humours But the cause of the admiration is either proceedinge through the newe accesse of the outwarde kynde because they happen not customably or els when the humour ouer muche ruleth or excedeth in the bodye Of the cause of Dreames THe causes of all dreames bee on this wyse firste those whiche are caused of meates and drinckes as in surfeytes are wont to be is the cause of the mocion whiche properlye is caused of the vapoures breathing out of the foâ—e But the sleepe is the reste of the spyrites and the wakinge the vehemente motione of theym â–ª and the vayne dreame is a certayne tremblinge and vnperfit motion of theym Therfore al are vayne dreames caused through