When to soft sleep the members are resigned, And without sense the body lies reclined;

Inward some living spirit still displays Its active energies a thousand ways;

Feels Joy's quick impulse, its emotions strong, And all the cares which to the heart belong.

Lucret. 1. 3. v. 113. Praeterea, etc.

There is perhaps no subject of equal interest which has been so little methodically treated as that of Dreams. In conversation they are frequently the theme of transient remark, and vague discussion; but there are very few regular dissertations concerning them, though it might be supposed that what so much tends to illustrate the powers and faculties of the human mind, would have engaged attentive consideration. »

The reason of this neglect indeed cannot easily be discovered: whether it be, that the wide range which the prospect opens seems to tempt rather desultory and discursive flight, than steady and systematic enquiry, or that the indistinct notions which are usuallv entertained in hasty speculation, appear to preclude the hope of clear and satisfactory decision, the projector of the present treatise attempts not to determine; but he is of opinion that much curious information may be collected on the subject, and that some important conclusions may . be deduced from a general view of the con- siderations which are connected with it. In the Essay, which the author designs to compose, it will not be expected that he should embrace the whole scope of the argument; it will be sufficient if be throw out some general principles, and confirm his remarks by a reference to some of those dreams, both ancient and modern, which have excited the chief attention.

In order to assist our examination of that variety of matter which will demand our notice, it may be useful to advert to the distinctions under which the different kinds of dreams have been characterised is general description by preceding writers.

The first distinction laid down by Macro-bins, an ancient author, refers to what is properly called a dream*, which he regards as a figurative and mysterious representation that requires to be interpreted. An example of this is furnished by Dion Cassius †, who states that Nero dreamt that he saw the chair of Jove pass into the palace of Vespasian, which was considered as emblematical of the translation of the empire to Nero.

† L. lxvi.

The second relates to what is termed vision *, which was understood to obtain, when any one saw that which afterwards came to pass in the same manner that it was foreseen. A friend, for instance, acting in the same circumstances, as in reality the next morning he may be found to do.

The third sort is what the ancients conceived to be oracular †, and what they described as taking place, when in sleep a parent or priest, or venerable person or deity, denounced what was or was not to happen, or what should be done or avoided; an instance of which is said to have occurred to Vespasian, who, when a private man in Achaia, dreamt that a person unknown assured him, that his prosperity should begin as soon as Nero should lose a tooth: in completion of which he was shewn on the nest day a tooth just drawn from the emperor; soon after which Nero's death took place, as likewise that of Galba, and discord broke out between Otho and Vitellius, which facilitated Vespasian's ascent to the throne *.

visio.

oraculum.

An impressive example is also furnished by Virgil, who represents the disfigured shade of Hector to have appeared to Æneas on the night on which the Grecians took possession of Troy, exhorting him to escape from the flames of the city already falling to destruction.

These were supposed to rise under the influence of inspiration: Cicero considers them as particularly suited to temples, and we are told, that the leaders of the Lacedemonians were accustomed to lie down in the temple of Pasithea, in expectation of such oracular suggestions, in which they trusted as infallibly true †. They are here produced only by way of illustration.

*Sueton. Vespas. Dion. Cass. L. lxvi. † Cicero de Divin. L. i,§ . 43.

The fourth is the Insomnium *, which Ma-crobius represents as some solicitude of an oppressed mind, body., or fortune, which, as it harassed us when awake, so it affects us in our sleep; as for instance, when a lover finds himself possessed or deprived of the object of hi* affections; or when any one under apprehensions of some insidious enemy seems to have fallen into his power, or to have escaped from it. With respect to the body, when a person filled with wine, or distended with food, fancies himself either strangled with repletion, or suddenly relieved; or when, on the contrary, a man hungry or thirsty appears to desire, or to seek, or to find, food or liquer: lastly, with respect to fortune, when any one seems, according to his hopes or fears, to be elevated to or degraded from power and high stations.

These dreams were considered by the ancients as especially deceitful and vain †, as leaving no significant impression; they are spoken of by Virgil as those things, cheerful or distressing. Under this class he places the Ephialtes, or night-mare, which common opinion supposes to invade persons when asleep, and to load and incommode them by the weight.

Sophocles.

"Fallacious dreams which ghosts to earth transmit *," and are directly opposite to the dreams which Persius describes as

"Visions purg'd from phlegm †," and which were considered as sent from the gods, and not proceeding from humours of the body.

Petronius Arbiter, or rather Epicurus, thus describes the Insomnium with discrimination from the oracle.

The flecting spectres which in dreams arise Come not from temples, or indulgent skies; The mind creates them, when its powers uncheck'd May sport, and leave the body in neglect.

*Falsa ad caelum mittunt insomnia manes. Virgil. Æneid. 1. vi. The earth is here mentioned as heaven, in relation to the lower regions, in which the dead were supposed to be.

† Sat. ii. v. Ivii.

The here aces disordered legions fly.

And helpless mouarchs bath'd in slaughter die,

Renews the war, besieged towns assails,

With sword and flames the lofty fortress scales.

In visionary courts the lawyers spar,

And convicts tremble at th' ideal bar.

Still o'er his hidden gold the miser quakes,

The sportsman still with dogs the woodlands shakes:

The skilful mariner the vessel saves,

Or buffets, from the wreck escap'd, the waves.

All that affection breathes by lore is penn'd,

And tokens sent which love delights to send.

Ev'n dogs in sleep the same' impression bear,

And tongue the scented footsteps of the hare.

The wretched must the wounds of mis'ry feel,

Though night's still influence on the world should steal +•

Macrobius illustrates the Phantasm, which is, the fifth sort, and which is styled Visits by Cicero, as that which takes place between waking and sleeping, as it does in the first clouds of sleep, when the person who begins to doze, thinking himself awake, imagines that he sees forms differing in shape and magnitude from natural objects rushing upon him, and wandering about; or any strange confusion of Macrobius represents the Phantasm and .the Insomnium as little deserving of attention, conceiving them to furnish no subject of divination or assistance in the discovery of futurity: popular superstition, however, seems to have .regarded the night-mare as capable of predicting.

*Petron. Arbit. p. 178. Somnia quae mentes, etc.

Macrobius, in his description, has not in. cluded visions which were supposed to be seen in the day, when the senses were awake, several of which are recorded in the fabulous relations of ancient history, as that of .the appearauce of Romulus, who is said to have presented himself in glittering armour, and with an aspect more bright and august than when living, to Julius Proculus, a patrician of distinguished character, as he was travelling on the public road, and to have assured him of the future power and prosperity of Rome *: and another example was furnished in the apparition which appeared to Tarchetius, king of the Albans, and which was feigned to have been the father of Romulus †. Those, indeed, come under the general idea of visions, treated of in the second definition of Macrobius, differing from them only as they occurred in the day; but, properly speaking, they should be distinguished as being imparted to persons whose senses were awake.

A more simple distribution of dreams than that of Macrobius was adopted by those who divided them only into two sorts - plain and allegorical: the former including such as exhibited things in their own form ‡; the latter such as intimated circumstances under similitudes.

*Plutarch, in Romul.

† Ibid.

things which appeared in their own likeness.