Of dreams of the second class, those sent by the " devil or inspired by false prophets, we have, Deuteronomy xiii. 1, 2, 3, where it says: " If there arise among you a prophet or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, ' Let us go after other gods,' which thou hast not known, and let us serve them; thou shaft not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul." It would seem however as if this clause " the Lord your God proveth you " rather precluded the idea that the suggestion was of diabolical origin, but no doubt the view of the biblical writers was that all evil was at least permitted by God, for

His own inscrutable purposes. To open up this line of inquiry would take us into the interminable problem as to the origin of good and evil. Seafield takes his second instance under this class from Jeremiah xxiii. 25, where it says, "I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. How long shall this be in the heart of the prophets that prophesy lies? yea, they are prophets of the deceit of their own heart; which think to cause my people to forget my name by their dreams, which they tell every man to his neighbour, as their fathers have forgotten my name for Baal. The prophet that hath a dream, let him tell a dream: and he that hath my word let him speak my word faithfully. What is the chaff to the wheat? saith the Lord. Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces? Therefore, behold, I am against the prophets, saith the Lord, that steal my words, ever)' one from his neighbour. Behold I am against the prophets, saith the Lord, that use their tongues and say, He saith.

Behold I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them; therefore they shall not profit this people at all, saith the Lord!" And the righteous wrath of Jeremiah finds expression no less, in the words of Zechariah x. 2: " For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain."

Now if there existed this trouble, of dreams that were sent by God and others not sent by Him, but by the devil pretending them to be Gods own message, then the necessity for some test that would distinguish the true from the false becomes apparent at once. The test, according to the best authorities such as Amyraldus in his Discours sur les songes divins, dont il est part dans l'Ecriture (a work published in 1625 at Saumur) is whether the instructions and advice that they contain make for good or for ill - a criterion unfortunately that it cannot always have been possible to apply, for the tendency could only be determined by the result, which might not be manifest until long after the time for taking action according to the intimation of the dream was long past. We can well imagine persons with the best will in the world taking the advice suggested in a dream, believing its tendency to be for good, then finding it lamentably ill in the result. The comment then would be: "This was a dream not from the Author of good but of evil". Evidendy some much more immediate test was required, 'for practical purposes, than that which Moyse Amiraut or Amyraldus suggests, and it becomes obvious at once how valuable the services of the interpreter of dreams would become, on this view of their significance, even if they contained direct intimations and were not merely of the class of dream like the stories that give intimation by analogy.

Indeed the more simple and unmistakable the directions, the more necessary it might seem to know whether their source was good or evil. Another test, which Amyraldus, by collating . supposes to have been applied, was based on the assumption that a proof of the Divine origin of a dream was that it conveyed an intimation of such things that God alone could be supposed to know them. Presumably this excluded knowledge that other men might possess, although the dreamer himself did not possess it - as, for instance, an event lying in the future which could be known to no man. But claim to this knowledge was always put forward, implicitly and often avowedly, by the false prophets, so that here again the test seems to fail and the need for the expert interpreters services to be imperative. Sometimes, as we see, the dreams were so hard to interpret (it is true those were rather of the analogy kind than the direct intimations) that they puzzled the expert, until a master of the craft appeared, as in the competition on dream interpretation that we see Daniel and the wise men of Babylon taking part in; and in this case it would seem that the key to the puzzle was communicated from a Divine source no less than the dream that set the puzzle.

Often interpretations in exactly different sense were given by different experts, as occurs in other sciences, with the result that a further Divine communication would seem to be needed in order to decide which of the two were the true interpretation; and here again we presume the Evil One might come in and simulate the attributes of Divinity, so that the whole matter seems very difficult and the value of the trustworthy interpreter scarcely to be over - estimated. The most complete list of Divine dreams, so to speak of them, that is of dreams divinely inspired, is given by Amy raldus, quoted above. His work, originally published in French at Saumur, was translated into English by James Lowde in 1876. Geographical exploration had not extended its limits very far in those days and the primitive man had not been studied, in the person of existing savage races, with the care that has been given since to his comprehension, whence we hope to learn something of the primeval infancy of our noble selves. More knowledge in dream affairs has therefore come to us since the date of Amyralduss writing, and one of the facts that we perhaps can see more clearly than he could, is that when you had done with "Divine dreams" you had very few left over in the opinion of dreamers of some ancient races.