The Interpretation of Dreams

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THE INTERPRETATION OF DREAMES, Digeſted into five books by that Ancient and excellent Philoſopher, ARTIMEDORƲS.

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.

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 Commonwealth. 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 of none effect, which hath already been proved falſe, by many hiſtories both divine and humane: and I think it were to diſpute againſt God, and wrong to the ſoul of man, which is (indeed) the mirrour of heavenly things; in making it alwayes in all things unprofitable, a Vagabond, vain, and idle; ſeeing that when the body reſteth, the ſoul ſeemeth moſt to raign and rule in his force and vertue, and in her ſpirituall, apprehenſible, and intellectuall Nobility. Wherefore I will agree in opinion with Socrates, who ſaith, That man whether he live or dye, is in the hands of GOD: who takes all his affayrs in his hand, and in care diſpoſeth there▪ at his pleaſure, and forewarns [〈◊〉] by many ſecret and hidden wa[••] as it pleaſeth him: yet let me adde this one word, that dreams are much more Divine then Phyſiognomy, Chiromancy, Podomancy▪ and Aſtrology; as being done by the ſoul onely. Phyſitians alſo do make account of Dreames, for by them they often know the quantity of the humours which are predominant, the ſpring and cauſe, long or ſhort of diſeaſes: I doubt not but ſome men at the firſt ſight when they read this book, will think it a vain and frivolous thing; for I my ſelfe have often times ſaid as much, and before I had ſeen the Booke, I [••]ought as much: But after that by long time and continuance, I had compared theſe things with experience; as well in my ſelf as others, I could no but reverence and admire bo[•] the Worke and the Authour. And I am of opinion, that there is no juditious Reader, but will yeeld unto this truth; and therefore I ſhall forbear to produce any further proofs; but commit thee to the peruſall of that which followeth: And reſt,

Thy loving Friend. R. W.

The firſt Booke of Artimedorus His Expoſition of Dreames.

Of Dreams either ſolely Speculative, or Allegorically Significative.

DReames, are either Speculative and agréeable to their viſion; as when a man dreams, that the ſhip wherein he is doth periſh, and riſing finds it true, and ſaves himſelf with ſome few beſides. Or Allegoricall, by one thing ſignifying another. Whereby our ſoule doth naturally adviſe us, that under them there is ſomewhat abſtrus'd, ſecret, or hid. Firſt therefore▪ I will ſet down the definition of a dream in generall, againſt which to object, were to love contention. A dream therefore is a motion or fiction of the ſoule in a diverſe form: ſignifying either good, or evill to come. Of Dreames ſuch as belong not to others, being onely for or againſt thoſe which ſee them▪ and not meant againſt or by any other, ſhall happen to thoſe only which ſee them; as to ſpeak, to ſing, to dance, to fight, or to ſwim. But things which are about the body, or outward things, as beds, cheſts, moveables, & cloathing, &c. Although they be in proper and particular, yet it fals out that often they come to our neighbours, according to the neceſsity and propriety of the uſage. And in ſuch ſort the head ſignifies the father, the right hand the mother, the ſon, and the brother: the left hand the wife▪ the friend, the daughter and the ſiſter. Moreover all thoſe which are done by us, and in us, and towards us only, we muſt think that they appertaine to us particularly. And on the contrary, al ſuch are as not done by us nor towards us, nor in us, ſhall happen to others, and yet notwithſtanding, if they be our friends and the dreams ſignify good, the joy ſhall come to us, and if contrary, then the contrary. But if they be our enemies, we ought to think, and judge accordingly.

Of the birth.

IF any one dreams that he comes out of a womans belly, as to be borne into the world, he muſt judge in this force. This dream is good for him which is poore, for he ſhall have means or friends which will maintain him: if he be not a trades-man, & of an art which requireth the work of the hand, for this dream forewarns him that he ſhal be without work, as children which have their hands bound together. To him which is rich this dream ſignifieth that he ſhall have no rule in the houſe, but others ſhal overrule him againſt his will, for children are govern'd by others. To him whoſe wife is not with child, it ſignifieth that he ſhal looſe his wife, for children are not married, nor come at women. But to him whoſe wife is with child, it ſignifies that he ſhall have a ſonne in all things like himſelfe. And hee ſhall bee ſo like him as if himſelfe were borne twice. To Champions and combatants this dream is ill, For children can neither goe nor run, and cannot aſſaile any man. To him which is in a far country that he ſhall return home, as if he ſhould return to his beginning, then he ſhall returne home as if that hee ſhould returne to his veginning. To a ſick man, it ſignifieth death, becauſe the dead are wrapped in linnen clothes as children, and laid in the ground.

To be big with child.

IF any one being poore, dream that he is great with child, he ſhall become rich, and ſhall gather a great deale of mony. If hee be rich hee ſhall bee in pain and care. Hee which hath a wife ſhall looſe her, having no more need that ſhe ſhall beare children. He which hath no wife ſhal have a gentle one. To others it ſignifieth ſicknes. But to be big with child and then to be delivered, is all one, for it meanes that the ſick perſon ſhall dye quickly. But to him that is poor and indebted, induring pain and miſery, it is an end & a diſcharge of all his preſent evils, alſo this dreame revealeth ſecrets. This dreame is croſſe to rich uſurers, factors, and all ſuch as are in authority, for that which they had before, they ſhall looſe. But to Merchants and Sailers, or to them which have ſhips this dream is good. To many after this dream, hath hapned loſſe of parent.

To have Children.

TO dreame that you ſee or have children of your own and not other mens, is ill to man and wife. For it foretels care and heavineſſe for neceſſaries, without the which children cannot bee nouriſhed. But the male children bring good ſucceſſe, daughters bring an end worſe then the beginning, for they are married with a dowry. I know a man which dream't that he had a daughter borne, and hee borrowed mony for intereſt; and on the contrary ſide I knew another, which dream't that hee buried his daughter deceaſed, and it fel out that hee was conſtrained to pay a debt for which he was bound. So then his daughter made agreement with the debt. But to ſee other mens children is good when they are faire and well favoured, for this ſignifieth that a good and happy time is at hand.

Of Children wrapped in clothes, and linnen, and of Milke.

IF any one dreams to ſee himſelfe wrapped in clothes in faſhion of little Children, and to ſuck ſome womans dugges which he knoweth, it argueth long ſicknes, if he hath not his wife with child, for then he ſhall have a ſon born like himſelfe. And if his wife hath ſuch a dream, ſhe ſhall have a daughter. But if any one being in priſon hath ſuch a dream, the Devill ſhall ſtir up ſuch accuſations againſt him, that he ſhall not be delivered, and it is not without reaſon to judge the like in ſicknes. But to ſeem in a dreame to have milk in her dugs, to a yong woman it ſignifies ſhe ſhal conceive, and her fruit ſhall come to perfection. To an old woman being poor it ſignifieth riches, being rich, expence, and liberality. To a maid that her marriage is near, for without company of a man ſhee can have no milk. But if ſhe bee a pretty maid, and hath been long unmarried, it ſignifieth her death. For all things comming beyond the accuſtomed age, are evill; ſome few excepted. To a poore man, it is abundance of mony and poſſeſsions, if hee can nouriſh others. Moreover, I have knowne by experience, that this dream foretold to one that was not married a wife, & to one that had no children, it foretold children; but to a Champion, and an artificer, and all ſuch as in their eſtate travaile & move the body, it ſignifieth ſickneſſe. Alſo I knew one having wife and children who had this dream, and loſt his wife by death; and always after himſelf nouriſhed his children, exerciſing towards them, the duty of a father and mother together.

Of the Head.

TO dream you have a great Head, is good for a rich man which hath not a[•] yet any great eſtate and dignity. Alſo to a poore man, to a Champion, to an Uſu[•••] ▪ to a Horſe-cour[•]er, to him that puts out money to uſe. For firſt, this dream foretels Principality or Dignity, in which he muſt weare a Crowne, Scepter, or Diadem. Secondly, great riches and poſſeſſions (to a Champion victory) to a Broker and Uſurer, great heaps and ſums of mony. But to thoſe who are already in dignity, and to an Orator, and Judges of the people, this dream brings charges, and reproches by the people. And to him that is ſick, it is head-ake. To a ſouldier it ſignifieth travell and pains; to a ſervant long ſervitude, and to him which hath choſen a calm life, pain, and anger. But to have the Head l[•]ſſer then naturall proportion, ſignifieth a thing contrary to the ſignification of the Head above ſpoken of, importing difference in reſpect of the different quality of the men.

Of Long Haire.

IF you dream ye have fair long hayr▪ and ſéem to take a pride therein, ſignifieth good, eſpecially to a woman: as alſo to a Wiſe man▪ a Biſhop, a Soothſayer, a King, and a Prince: for to ſuch as uſe to let their hayr g[•]ow this dream is good, becauſe their profeſſion permits them to kéep theyr treſſes. It is alſo good to others, but not ſo good, and it ſignifyeth to them only riches; and thoſe painfull not pleaſant: for one muſt ſtay time, and in that time it may be ſuffer pain, before long hayr will come.

Of Haire in ill Order.

LOng hayr but out of order, and as it were rather hard and rough hayre of ones Beard; them treſſes betokeneth to all perſons anger and heavines. And I once ſaw a worthy gentleman placed in authority, and happy alſo in al his other affairs, who in a dream, ſéemed to ſée thoſe which were under him go before him, and alſo that they had hayr all cut rude, and out of order: whereupon I told him, that it ſignified heavineſſe unto him. And preſently after▪ he was diſcharged of his Office and Authority, which (you may well think) was grievous unto him.

Of Hogs Briſles, and Horſe haire.

TO dreame you have Hogs briſles, is great and violent danger, ſuch as the hog is commonly ſubject to. To have horſe hayr is a ſigne of ſervitude and miſery.

To have Wooll inſtead of Hairs.

TO have wooll in ſtead of Hayres, foretels long ſicknes and fantaſies, and t[•]e itch. Alſo if having this wooll on his head he ſhall think that it is naturall unto him, if the hayrs ſeeme to be changed into any other thing, we muſt gueſſe accordingly; that is, according to the thing whereunto we think them changed. To ſeeme to be without hayre about the face, betokeneth ſudden ſhame, hindrance of preſent affairs. But to ſee the hinder part of the Head in that ſort is poverty, and ill luck in [〈◊〉] age. If any one hath the right ſide of his Head ſhaved and naked he ſhall loſe all his male kindred, and if he have done, he ſhall ſuſtain hurt. If contrariwiſe the left ſide of his head be without hayr, it is loſſe of Co[••]ns and allyes. For the Head ſignifyeth the kindred, the right ſide the male, the left the female, and ſo through all the body. To have all the hinder part of the Head naked is good for him which goes to law, for him that is fearfull▪ for him that is ſhut up and detained by force, for he ſhal flie and eſcape, noting that one cannot catch him by the hayr f[•]ying.

To ſee himſelf powled or ſhaved.

FOr to ſée himſelf powld all the head, is good for Jeſters that uſe to make men laugh, and to ſuch as are commonly ſhaved, to all other it is evill. For it betokens as much as nakednes and barrenueſſe, if it bring not greater evils and more at hand. To Navigators it is evident ſhipwrack, to ſick perſons great perill, and yet not death, for ſuch as eſcape a ſhipwrack, and recover after great ſickneſſe ſhave themſelves, but not the dead. To be powled by a Barber is good [〈◊〉] to all in generall, for ſurely no ma[•] b[•]ing in any dangerous eſtate, will powle themſelves, ſéeing th[•]ſe only regard ſuch outward ornaments of the head which are without ſorrow or want. I therefore adde by the hands of a Barber, becauſe if any man ſhaves himſelf, it betokens ſuddain heavineſſe, or very ill luck. Moreover to be ſcratched with nailes to him that is in debt, it betokens that he ſhall acquit himſelf: to others it foretels hurt by them which ſcratch them.

Of the Forehead.

THe forehead ſound and fleſhly is good to all, and ſignifies liberty of ſpéech, ſtrength and conſtancy. But to dream that you have a forehead of braſſe, iron or ſtone, to all takers, Vintners, and ſuch as live by ſhameleſſe gain, is good, and to theſe onely: for to others it bréeds hate.

Of the Eares.

FOr to have many eares, is good to him that would have any one obedient to him, as wife, children, ſervants: to the rich it ſignifies great renown of his good, if the [•]ares be fair and well ſhapen; but to his ill, if the ears be ill favoured or deformed.

This dreame is ill to a ſervant, as alſo to him which hath a ſuit in law, be he the Plaintiffe or Defendant: but it is good to an Artificer or one that workes with his hands, for he ſhall have many that will imploy him. To loſe the Ears betokens the contrary to all that is aforeſaid: to clenſ[•] ones eares is good newes which ſhall come to us on ſome ſide; contrariwiſe, the ears beaten and chafed, foretell ill newes.

Of Emmets going into the Eares.

TO Dreame of Emmeis getting into the eares, is good onely to Sophiſters. Philoſophers, and Schoole-maſters. For the Emmets repreſent children which will give audience to Sophiſters.

To others it foretels death: For they are daughters of the earth and go again to the earth. I know one which dreamt his two eares were filled with eares of Corn, and how the Corn fell into his hands, and he heard news his brothers heyr was dea[•], his heyr by reaſon of the eares of the corn, and his brothers heyr, becauſe the ears repreſent brothers and ſiſters. To dream you have Aſſes ears, is good onely for Philoſophers, to others it is ſervitude and miſery. To have the ears of a Lion or Woolfe or any other cruell beaſt, is ſnares and deceit by euvie. Moreover, fo dreame that you have Eyes or Ears, ſignifies blindneſſe or deafeneſſe.

Of the Browes.

THe Browes hayry and of a good grace▪ are good to all, eſpecially to women. But the browes naked and without hayre, ſignifieth to all ill ſucceſſe of buſineſſe, ſingle combate, and grief.

Of the Eyes.

TO have a ſharpe ſight, is good generally, but a troubled looke ſignifyeth want of money, impeachment of affaires; to him that hath Children, it foretels they ſhall be ſicke. To be blinde of both Eyes, is loſſe of Children, Brethren, Father, and Mother. Notwithſtanding, this Dreame is good for him which is in Priſon, and to him which is very poore: For the firſt ſhall no more ſée his evils about him, the ſecond ſhall have wherewith to ayde and pleaſure himſelfe. As many are ready to [•]end their helping hand to the blinde. But this dream hinders ſuch as are making long voyages: as alſo forewarns him that is in a ſtrange Country, that he return not home. For he that hath loſt his ſight, can neyther ſée in a ſtrange Country, nor find his own houſe. Alſo this dream is bad for a ſoldier, [••]d alſo to all of the dealing trades, for their affairs ſhall have but bad ſucceſſe. Alſo it is croſſe to Navigators, and ſuch as contemplate the ſtarres, and are Wiſards. And if any one that is in ſearch of a thing that is loſt dreams this dream, he ſhall never finde it. To Poets this dreame is good, for they had néed of great ſléepe when they would write verſe: to Sick perſons this dreame brings daily expectation for death. If any one dreams he has loſt one Eye, all above mentioned and ſignifyed, will befall him but in part or halfe onely▪ Moreover, thou muſt conſider that the right Eye ſignifies the Sonne, Brother, and Father: the left, the Daughter, Siſter, and Mother. To have 3. or foure Eyes to him that determines to take a Wife, and hath no children and deſires to have, it is good. It is alſo good to an Uſurer. For he ſhall have great ſummes of money, but to him that owes it is ill. It admoniſheth the rich man to kéep good guard to himſelfe and his poſſeſſions, by reaſon of ſome fraud and ſecret deceit. But to a Cony-catcher, and a fair woman, to have more eyes is not good, for he ſhall have more eyes which will apprehend him, and ſhe ſhall have many of her Clients attached about her. Moreover, if any one dreameth that he hath eyes in his Féet or Hands, he ſhall ſo loſe his Sight on one ſide of his body, that the ſaid ſide ſhall be diſeaſed, beaten, or hurt. I knew a man that dreamt that his Eyes fell into his Féet, and he fell not blinde, but married all his daughters▪ to his Servants. To have another mans eyes, ſignifieth leſſe of ſight. But if one know him whoſe Eyes he thinkes he hath, he ſhall kéep his Childe or ſome other great treaſure of his,

Of the Noſe.

FOr to have a faire and great Noſe, is good to all, for it ſignifies ſubtle[•]y of ſenſe, providence in affaires, and acquaintance with great perſonages. But to have no Noſe ſignifies the contrary. And to a ſick man death, for dead mens heads have no noſe. To have two noſes is diſcord with his domeſticall kindred.

Of the Cheekes.

TO have the chéekes fat and full, is good to all; eſpecially to women: but ſlat and full of wrinckles ſignifieth heavineſſe.

Of the Jawes and Hippes.

THe Jawes repreſent Cellars, Shops, and other things accuſtomed to kéepe Merchandiſes, or Drugges. The Lippes repreſent thoſe which kiſſe and embrace us and which are often about us as Wife, Children, Parents, and Allyes. So that if the one or the other, ſéeme to have any harme or miſchance, it ſignifieth unto us that the affaires of our kinsfolkes are net in good plight.

Of the Beard.

TO have the Beard long, thicke, and unhandſome, is good for him which is curious to ſpeake well, as an Embaſſadour, an Oratour, a Lawyer, a Philoſopher, and for thoſe who have a deſire to learne Arts or Sciences. If a Widdow woman dreams ſhe hath a beard, ſhe ſhall have an husband, which ſhall be kinde and bountifull, if ſhe be married then ſhe ſhall loſe her husband, or be ſeparated from him, and govern her houſe alone, as if ſhe were both husband and wife together: if ſhe be not with childe or at law: for if the firſt, ſhe ſhall have a ſon; if the ſecond, ſhe ſhall perſever in her opinion, bearing a high minde, and regarding her honour as if ſhe were a man. To a yong childe, this dream ſignifyeth death. But to him which is now in his youth beginning to have a beard▪ it is a ſigne he ſhall riſe by himſelfe, and put himſelf forward, of what, eſtate ſoever he be. The beard falling or cut away, or by force plucked away by the hands of another, as it ſignifyeth loſſe of Parents, ſo alſo it is hurt and diſhonour.

Of the Teeth.

THe upper téeth ſignifie the beſt kindred of the houſe, and the lower teeth ſignifie the inferiour. For you muſt know that the mouth repreſenteth the houſe, the teeth inhabitants. Thoſe of the right ſide the men, the other the women. Or otherwiſe, the right, ſignifie the elder, the left the yonger: the eye téeth, them of middle age: the great téeth the old folks. Wherefore what kinde of téeth ſoever a man dreams he loſeth, he ſhall loſe ſome ſuch perſonage as that tooth ſignifieth. But when the téeth ſignifyeth loſſe of goods: by the great téeth are méant hidden treaſures; by the other, a veſſell or ſome other thing of little importance. To ſuch as are in debt, what kinde of tooth ſoever fals out it certifies them, that they ſhal acquit themſelves: the téeth falling all at one blow, ſignifieth that the houſe ſhall be forſaken and abandoned of all inhabitants. For ſuch as are Sick, to dreame that any tooth or téeth fall out, ſignifieth long ſickeneſſe, but without death. It were better for him to dreame that he ſhould loſe all his teeth, for then he ſhould recover the ſooner. For a ſervant to have no téeth is a ſigne of liberty: to Merchants good gaine of their merchandiſes, charges and traffickes: téeth which ſeem to grow in ſuch ſort as if the one would excéed the other, ſignifie ſedition in the houſe, or if they ſeem to move though they fall not out: thoſe which have black teeth, or rotten broken teeth and dreame they loſe them, ſhall be delivered from their evils and anger. Alſo by this dream, ſome have loſt their old folkes: to have téeth of gold is good for ſuch as ſtudy to ſpeak well, to others it is hurt in their houſe by fire: to other ſickeneſſe by abundance of choller: to have their téeth of waxe, its ſuddain death: to have them of leade or tynn, it is alſo ſhame and diſhonour: of glaſſe or wood, violent death: of Silver, you ſhall get mony by eloquence: to the rich, it is great expence in hoſpitality and neceſſary proviſion: to dreame to loſe his teeth and recover others, is change of eſtate into good or evill, according to the quality of teeth: to dreame his teeth are in his hand or boſome, is loſſe of Children: to grate his teeth againſt his tongue, is to end his paines and miſeries by his Eloquence.

Of vomiting of Bloud, and of cholerick and melancholy humours.

For to vomit much bloud, and of a good colour, is good for him which is poore, for he ſhall get ſtore of money. It is alſo very good for him which hath no children, and whoſe kindred are in a ſtrange Country: the firſt ſhall ſee a childe of his own: the other, his kindred returning home: to carrie Bloud, is not good for him that would be hidden: to vomit corrupt bloud, [〈1 page duplicate〉] [〈1 page duplicate〉] is ſickneſſe to all: to caſt a little bloud in ſpitting, foretels ſedition as I have known by experience. To vomit fleagme (be the humor chollerick or melancholly) is good for him which is in miſery, anguiſh, or ſickneſſe: for it foretels and end of all his evils, To vomit meate ſignifyeth hurt: alſo, to vomit his bowels, foretels the death of children to father and mother, and to them which have no children, the loſſe of the deareſt thing they have among theyr goods: to a ſick perſon it is death.

Of the neck, and of having many heads.

EUery ſuruncle, malady, or imperfection, about the neck, head, or beard, ſignifieth ſickneſſe indifferently to all. To have two or 3. heads, is good for him that is poore, for he ſhall heap up ſto[•]e of goods, and alſo ſhall have a wife and children of a good nature: to a rich man it ſignifies adverſitie, by meanes of his kindred.

Of being Beheaded.

TO dreame that he is beheaded, whether juſtly or otherwiſe, is ill to him which hath a father, mother and children: for he ſhall loſe them. Some alſo having had this dreame, have loſt their Wives, Friends, and Farme: and others having houſes have loſt them. And he which hath all theſe things, ſhall not have good lucke with them all: but as I have known by experience, he ſhall loſe that which is moſt neceſſary, and which he ſhall eſtéem moſt dearly. This dream is good for him which is accuſed of any crime, and is in danger of death: but to Changers, Uſurers, Maſters of Gallies, or Merchants, and all ſuch as gathers money, it ſignifies loſſe of a ſumme of money: this dreame is good for debters. He which is in a farre Country and hath this dreame, ſhall return into his▪ own: he which is in ſuit for his inheritance ſhall obtain his ſuit: but in a caſe of Treſpaſſe or money, he ſhall be overthrowne.

To have a wry Necke.

FOr to have the head turned; ſo that it lookes backeward: forewarnes, not to goe out of his Countrey, and to enterpriſe no affaires, leſt the iſſue be bad. They which are in a farre Country, ſhall return home.

To have the head of any Beaſt.

TO have the head of a Lion, a Wolfe, a Panther, or an Elephant, in ſtead of his own is good: for he which attempteth things beyond his power and hath this dreams, ſhall attaine to great dignitie and honour. Many deſiring Offices and places of credit, after this dreame have obtained them: to dream you have the head of a Dog, Horſe, or Aſſe, or ſuch four footed beaſt, is ſervitude, paine, and miſery: to have a birds head, argues one ſhall not ſtay long in his Country.

To have his head between his hands.

IF one dreames that he hath his Head betweene his Hands, it is good for him that hath neither Wife nor Children, and to him that deſires the returne of any one farre off. And beſides, if one be carefull to kembe and trim this Head, which he ſeems to hold between his Hands, it is a ſigne that he ſhall diſpoſe well of his buſineſſe, have an end of his evils and adverſities. This dreame ſignifies thus much, if beſides that Head which one holds in his hands, he ſeems to have another naturall head of his own, elſe not.

To have Hornes.

FOr to dream you have Oxe Hornes, or any other ſuch like violent Beaſts, foretels violent death, and chiefly beheading: it being incident to horned Beaſts.

Of the Shoulders.

SHoulders thicke and fleſhly are good to all men▪ excepting them onely that are impriſoned: to the firſt, it ſignifies much ſtrength and proſperity: to the other, that they ſhall be long in captivity: if the ſhoulders be diſeaſed, lean, or broken, it ſignifies the contrary to all before ſaid, and oft times foretels the death, or ſickneſſe of brethren.

Of the Breaſt and the Dugs.

TO have the Breaſt whole is good, as alſo to have it Hayrie, is a ſigne of gaine to Men, but to Women it foretels Widdowhood: the Dugges faire and without any evill is good: and if they ſeeme more groſſe, yet by good means and grace, they ſignifie Children and poſſeſſion to come: but if they be ſore, as full of ulcers, it is Sickneſſe to come. The Dugges falling, is death to her children which dreams ſo: and if ſhe have none, it is povertie to her ſelfe: to have many Dugges, thinking ſhe ſées them bigger then is vſuall to a woman, ſignifies ſhe ſhall follow the trade of good fellowſhip: to be wounded in the ſtomacke by any familiar, is ill newes to old women: and to yong men or women, it betokeneth glad tidings.

Of the hands.

THe hands fayre and ſtrong, ſhews proſperity to tradeſmen: to him which feares arreſts or impriſonment this dream is doubtfull: you muſt remember that before, we ſaid the right Hand ſignified the Father and Sonne: the left, the Wife the Mother, Siſter, and ſervant: the right▪ may ſignifie ſuch goods as are to get, the left, goods already gotten: if therefore one dream that he loſeth his right hand, then he ſhall loſe ſomething which it ſignifieth. In generall, the hands ſignifie neyther good nor bad: to loſe all the fingers of the hand or ſome part, ſignifies hurt or loſſe of Servants. To Scriveners, Orators, and Attourneys, it ſignifieth that they ſhall want imployment: to Debtors, that they ſhall pay more then they owe: to Vſurers, loſſe by intereſt. I knew a man that dreamt he had no fingers, and he was attached by a Creditor that leant him money without an Obligation. To have more fingers then ordinary, ſignifye the contrary; namely, [•]o owe, and not to pay. Some (though deceived) have thought this a good dream, but it is the contrary; for he that hath more Fingers then naturall, thinks and finds it ill. And if the overplus fingers are idle, they make their owner idle. To have hayre which cleaves to the joynt[••] ▪ i[•] captivitis, but if it comes on the palme of the Hand, it is idleneſſe; eſpecially, to Labourers and Artificers.

To have many hands, is good for an Artificer or handy craftſman; for this dream[•] tels him expreſſely, thou ſhalt have ſo muc[••] work, that thou ſhalt have need of many hands: and to good men alſo it is good for it tels them they ſhall get. Children, Servants, or money▪ as I have knowne by experience: but to wicked men, it is Captivitie, and that ſome ſhall lay theyr hands upon them.

Of the Ribs and the Navill.

ALl the Ribs, and the inner ſide of the belly containing the bowels to the privities, is force of body, and abundance of goods and riches: if they ſéem diſeaſed, they ſignifie diſeaſes of the body, and conſumption of the purſe. The Navill is loſſe of father and mother to ſuch as have them, and to others baniſhment.

Of the inward parts.

IF you dream you are dead and ſée your inward par[•]s according to their naturall order, it is good to him that hath no children, and to him which is poor: for the one ſhall have children of his owne, the other riches of his owne. But to a rich man and him which would be cloſe, it is ſhame and diſhonour. It[•] is evill to all, when they dream that their intrailes are ſéene of others [〈◊〉] for it betokeneth troubleſome affaires, ſuites in law, and diſcredit. But if one dreams he is opened, and yet ſéeth not his intrails, it ſignifieth to him, forſaking of his houſe, loſſe of children, and death by ſickneſſe. It is alſo comfort for him that is in miſery: for he which [•]oſeth thoſe parts which cauſeth pain and gr[•]efe, ſurely he ſhall be delivered out of diſtreſſe. Moreover we muſt think, that the heart ſignifieth a man, and the huſband of the ſame woman that ſhall dream thereof and if a man dreams thereof, it is the Wife of the ſame man that dreams it: likewiſe alſo the Lungs. But the Liver ſignifieth the Sonne, Food, and the Fog. The Gall chollerick and melancholly humour, mony, and women, or Wives: the Spléen, pleaſures, laughter, and veſſell: the Belly and guts, Children, for they cry o[••] for meat: likewiſe they ſignifie Uſurers. The Reines ſignifie Brothers and Coſ[••]s.

Of the Members.

FIrſt, the Members ſignifie the Father and the Mother, the Children, the wi[•]e, the Friend the Brothers and Coſins: alſo, the force of the body; Eloquence and knowledge: for it is very fruitfull. Again, it ſignifies riches and poſſeſſions, becauſe it increaſeth and diminiſheth. Alſo counſell and ſecrets, poverty alſo and ſer[•]itude, alſo it ſignifies dignity, and increaſe of honour; and therefore when one dreames that he ſéeth it in its eſtate and placeit▪ ſignifies permanence of things repreſented and ſignifyed thereby: alſo increaſing, diminiſhing, and redoubling of things preſent to all (ouely your Wife and your Friends excepted) for it takes them away, becauſe a man may not impart their uſe to any.

Of the Groin and the Thighes.

THe Groin ſignifyes the ſame things as the Members precedent: in like manner the Thighes: except when they foretell ſmall joy to the rich, or rather expence in many pleaſures, with loſſe and hurt.

Of the knees.

THe knées being ſtrong and ſturdie, ſignifye journeyes, or other motions and operations of health. But being weak and diſeaſed, the contrary. A Trée or branch comming out of the Knée, ſignifyes ſlowneſſe and hinderance: to a ſick man, oftentimes death. The Knees ſignifye the Brethren and familiar Friends, and ſometimes children.

Of the ſmall of the Leg, the Feet, and the Heel.

THe ſmall of the Leg, the Féet, and the Héels, have as it were the ſame ſignification as the Knées. To have many Feet is good for Merchants and Maſters of Ships, for they ſhall command many men: and it ſignifies reſt to the Maſter himſelfe: this dream is good for a poore man, to the rich it is ſickneſſe. Many men by this dream have loſt their ſight, and Malefactors having it, have béene impriſoned: to put their Feet in the fire is ill too, and ſignifyeth loſſe of goods, children, and ſervants: to ſuch as undertake a wager of running it is good, for they ſhall run ſwiftly, as if they had fire on their feet.

Of the back.

THe Backe and all the hinder parts ſignifie old age, therefore as one thinks his back and hinder parts to be, ſo ſhall he be in his age.

Of the tranſmutation of the perſon.

TO be changed from little to great, and from great again to bigger, ſo that you excéed not reaſon is good, for it is increaſe of buſineſſe and goods: but to be greater then common vſe, is death. Alſo it is ill for an old man to be changed into a yong man, or a yong man into a childe, for they ſhall change to a worſe eſtate: but the contrary is good, for they ſhall come to a better eſtate. To dream to be a woman, is good for a poore man, and a ſervant: for the firſt ſhall finde thoſe which will cheriſh him as a woman, and the ſecond ſhall have leſſe paine: but to a rich man, it is ill; eſpecially, if he have government of any publike thing, it takes away his office and authority, becauſe women muſt kéepe the houſe. To ſuch as exerciſe bodily labour, it is ſickneſſe: for women are commonly weaker then men. If a woman dream that ſhe is a man, and ſhe be not married, ſhe ſhall have a husband, or if ſhe have no children, ſhe ſhall have a ſonne, or ſhall be ſome way changed into the nature of a man: but if ſhe be both married, and have a ſonne, ſhe ſhall be a Widdow. To a Maid ſervant it ſignifies ſhe ſhall have great ſervitude, and undergo pain as a man. It is good for a harlot, for ſhe ſhall leave her wicked courſes. Again, if a poor man or woman dreame that they are made all of gold, they ſhall be rich: but if they be rich, they ſhall be circumvented. For gold and ſilver have us Spies: to a ſick perſon it is death. To be of braſſe is good for a Warriour and a ſervant: for the one ſhall have Victory and a Statue erected, and the other ſhall have liberty. To dreame that you are of Iron, foretelleth infinite miſeries. To be all of Earth betokeneth death, except ſuch as live by earth; as Potters. To be of Stone, is to receive blows and wounds: if one dream he is changed into the ſhape of a Beaſt, he muſt judge according to the beaſts nature, and of that I will intreat in the Second Books, in my diſcourſe of the Chaſe. I have obſerved, that it is good for all to dream they are fair, and of good grace, and ſtrong, and yet without excéeding common cuſtome: for to be too faire, too brave, and too ſtrong, is as much as to be ill favoured, faint hearted, and weak, which things ſignifie death to the Sick, and to Lovers ill ſucceſſe, and attachment for treaſon.

Of Arts, Works, and Exerciſes.

WHoſoever in his dreame ſeemes to do that which he hath learned and exerciſed, ſhall have good ſucceſſe, and is very good to all: foretelling that one ſhall come to honour by his buſineſſe and enterpriſe: but if in your dream you have not good iſſue, it ſignifyes the contrary. If one in his dreame doth that which he hath not learned, and it hath good iſſue in his dreame, then it is good: but if he finde himſelfe hindred, and cannot bring it to good; 'tis anger and let of buſineſſe untill he be mocked. To play the Huſbandman or Plowman, to ſow, or plant, is good to him which ſeeks a wife, or which hath no children: for the Field is his wife, the ſeed and trees his children, the wheat males, the barley females, and abortives: to others this dreame betokeneth ſickneſſe and anger: if any one be ſick in the houſe where this dream is, it ſignifyeth death: for the ſéed and plants are put in the earth as the dead. To reape, to cut, to trim vines, and to plough, againſt harveſt; ſignifye that your affairs and work ſhalbe deferred till the accuſtomed time of doing them. To govern a ſhip, if one have good ſucceſſe and honour without perill, provided that it be without doubt or pain, it is good, but if one be troubled with tempeſts, or if the ſhip be bruiſed and broken, it is abundance of evill, which I have often known by experience: to cut and ſowe in leather, to married folks is good. It is alſo good for him which would marry or get acquaintance and allyes, by reaſon of cloſe and joyned ſeames. But to dye leathers is ill to all, and revealeth ſecrets. To ſée medicines is worſt of all: to be a goldſmith ſignifyeth harme to him which dreames it, by reaſon of the poyſons and inſtruments that they handle: to be a graver, turner, or carver, of images and figures. is good for adulterers, pratlers, cooſeners, and deceivers, becauſe their arts ſhew other effects then the true. To others it ſignifyeth honour, for ſuch with reverent works are ſhewed to many.

To worke in Iron.

FOr to work in Iron, and ſtrike upon the Anvile, ſignifieth noiſe and ſuits in law: the like we muſt judge in all other arts of the perſons which dreame them. And we muſt underſtand that it ſignifies as much as to ſée the tradeſmen working: or their ſhops and tooles, as to ſee himſelfe uſe the ſame Art. Notwithſtanding, there is difference between tooles, thoſe which cleave and break, ſignifie diſcord, and hurt, thoſe which unite and binde ſignifie profit, marriage, or allyance: but hindrance of voyages: thoſe which ſcoure or ſmooth, appeaſe ſtrife: thoſe which addreſſe and compaſſe, ſignifie revealing of ſecrets, as you may ſée in Geometricians.

Of the Letters.

TO learne the letters, is good for the ignorant, for ſome good will betide them, but with labour and feare. But to him which knows the letters to learne them again, is not good, for it is the part of a child to learn: now it ſignifies to him, hindrance of affaires, and ill iſſue: onely it is good for him which deſired to have a ſonne, for not he but his ſonne ſhall learn. If a Grecian dreams that he learneth Latin letters; or on the contrary, any Roman the Greeke letters, they ſhall travaile and go from the one country into the other. Many Romans by this dreame have had Grecians, and as many Grecians, Romans to their wives: to reade well and truly Barbarian or ſtrange Letters, ſignifie that they ſhall goe into that Country and have goods and honour there: but to read badly, ſignifies the contrary. Or that the ſick man ſhall enter into fooliſhneſſe and frenzie, by reaſon of the ſavage and ſtrange ſpéech which a raving man ſpeaks. All Letters in any language which one cannot read, ſignifie anger, and trouble for few dayes, if the writing be little, but for longer time if it be much.

Of Playes and Paſtimes.

TO play with a top is pain and travaile, whereof notwithſtanding ſhall come good. To play at Tennis, ſignifieth long noyſe and quarrels, and often foretels love towards a whore: for the Ball repreſents the whore, becauſe it hath no ſtay, and it goeth through the hands of many.

Of Playes, Games, and Inſtruments.

IF one dreams of the trumpet, to them which would fight is good, and to thoſe which have loſt their Servants. But it revealeth ſecrets, by reaſon of the great ſound, but killeth the ſick, to ſervants it promiſeth liberty: but to winde a horne is ill, and forbids to undertake any Law ſuit. Every Inſtrument which one may blow, ſignifieth trouble: to dream that you play the publike Cryer, may be ime[•]preted as to ſound the trumpet: to play upon a Réed, or upon a Bagpipe is good to all: to ſing and play upon the Harpe, at Offrings and ſacrifices, is good for weddings and contracting of affinity: but ill for other affairs: to many it ſignifies the Gout, becauſe of cords and nerves: to play or ſée plaid Tragedies, ſignifyeth travail, fighting, injury, and a thouſand evils. But to play merry playes, is a merry iſſue of affairs: to hear ſinging, ſignifyes deceit: to ride a horſe nimbly is good for all, for thy horſe ſignifyes a woman, or a friend, the ſhip, the Maſter and guide to governe, and the good friend. So then, as a man findes his horſe well, ſo ſhall he do all this. The [•]art ſignifies as much as the horſe but that to a ſick perſon it is death, as alſo a chariot of 4. whéeles. To ride a horſe through the town, is good for him which undertakes to play a prize, and to a ſick man: for the one ſhall gaine the prize, and the other ſhall be [••]aled: but to ride out of town is quite contrary: to lead and guide Chariots through woods and deſarts, is death to all at hand.

Of the race.

FOr to run is good to all, except to ſick perſons, when they dream they come well to the end of their race, for it ſignifies that ſhortly they ſhall come to the end of their life.

To be put out of Office.

IF any one dreams he is depoſed out of his place, eſtate and dignity, it is ill to all: and kils ſuch as are ſicke.

Of Wraſtling.

FOr to wraſtle with any parent, ſignifyes ſtrife with him. And among ſuch as are at ſtrife already, he which dreames he is ſuperiour, ſhall vanquiſh, if they ſtrive not for beritage, for in ſuch a controverſie it were better to be beaten: to wraſtle with a ſtranger, is danger of ſicknes: if a man fight with a child and he throw him upon the ground, he ſhall loſe ſome friend by death, if he be beaten, he ſhall have mockery, and ſicknes. It is good for a litle child to wraſtle with a man, for he ſhall do great matters, more then one would think. But if he wraſtle or combat with a Champion, this dream is not good for him. To wraſtle with death, betokens ſicknes or debate, and ſuits in law with the children or heyres of dead men. But it is good alwayes for the rich man, to think or dream that he is in Authority.

Of Combatting.

FOr to combat with any one is ill to all men, for beſides ſhame, he ſhall have hurt. Notwithſtanding it is good for ſuch as live by bloud ſhed. As Chirurgeons, Butchers, and Cookes.

To Bathe, and go into the Hot-houſe.

FOr to waſh and bath himſelf in Baths and hot Houſes, ſignifyes riches and proſperity, and health to the ſick. But to waſh and bathe himſelf contrary to the common uſe, as in his Clothes, is evill, and betokeneth Sickneſſe and great anger. Tis ill to a poor man, if he be too couragious to waſh himſelf, and if he have many which rub him, for it foretels long Sickneſſe. In like ſort it is evill to the rich if he be alone, and have no body to aid him. In generall it is bad for all, not to ſwear or to ſée the bath in an open place, or to find no water in it. In brief, it is ever ill when it is otherwiſe then cuſtome, for it ſignifyeth ill iſſue of enterpriſes and affairs: to be waſhed with water naturally hot, is a ſigne of health to the ſick, of hinderance of affayres to the whole. It is good to dreame that you waſh in Fountaines, Ponds, and current waters, and in fair and cléer flouds but not to ſwim, for that were a ſigne of Danger or Sickneſſe.

Of drinkes.

TO drink cold water is good to all, but hot, ſignifyes Sicknes and hinderance of affayrs: to drink wine with reaſon, and not to be drunk, is good; but to drink much and without reaſon, ſignifies much evil: alſo it makes you be in the company of drunkards. All compounded wines, and potions mingled otherwiſe then naturally, is good for rich men, becauſe of their delicacy. It is evill for poor folkes, which never drinke them, but in ſickneſſe. To drink Vrine, ſignifies [〈1 page duplicate〉] [〈1 page duplicate〉] Sickneſſe, to drink oyl ſignifies poyſon or Sickneſſe. To thirſt and finde no drinke neyther in welles, fountaines, nor rivers, is ill, and a ſigne not to finiſh his buſineſſe, but the contrary is good. Moreover, to drinke in veſſels or tankards of gold, ſilver, or earth, is good for all by reaſon of the ſolid matter, and uſe of the Veſſels, which ſignifies tranquility Alſo Veſſels of horn are good, for they burſt not: veſſels of glaſſe are evil, becauſe they break eaſily, and reveale ſecrets, by reaſon of their tranſparance: otherwiſe theſe Veſſels may ſignifie our friends, which we embrace: when therefore the Veſſels are broken, it ſignifies the death of ſome of our Friends or Affinity. I know by experience, that to dreame to ſée a glaſſe broken, ſignifyeth ſhipwracke to Marriners. There are certaine Veſſels with ſtraight mouthes, which if one ſhall ſée broken, they ſignify end and iſſue of tribulation and anguiſh.

Of Hearbes, Roots, and Grains, in Pottage.

ALl hearbs, and roots which have [•] ſtrong ſmell in eating, reveal ſecrets and ſignifie anger with all her aftendants: that which is ſcraped before it be eaten, ſignifieth hurt by reaſon of the ſuperfluity which is caſt away. Laxative herbs are good for thoſe which are in debt: hearbs and roots which have a head and are good nouriſhment, ſignifie profit, as a Carrot: ſtrength to them which are at law for inheritance, for we pluck them out of the ground, with their heads, branches, ſtrings and vains. Coleworts bring no profit, eyther to Taverne or Vine workers, for the Vine is never compaſſed with Coleworts. Reddiſhes or Turnips being curled, ſignifye vain hopes, for they make a great ſhew, and have but a little ſubſtance: to ſick perſons and pilgrims, they ſignifye danger by yron, as hurts, and cuts. Cucumbers péeled are good for ſick perſons. Pompions are good to get friendſhip and affinity, for other affayres not ſo good. To eate garlicke and onyons is ill, but to have them is good: the ſick man that dreams that he eates many onyons, ſhall recover, if he eate but few, he ſhall dye. All graines which one eates in pottage are ill, onely peaſe excepted.

Of Bread.

FOr to eat accuſtomed bread is good; as to the rich white bread, to the poore browne. White bread to the poore ſignifies Sickneſſe. Brown bread to the rich, is impeachment of their enterpriſes. Barley bread is good for all. Pap or Gruell, hath the ſame ſignification as bread.

Of Fleſh, and Fiſh.

TO eate fleſh, which one hath dreſſed himſelfe is good; except Béefe and Mutton, which ſignifie lamentation, loſſe, and anger. Swines fleſh is very good for all men, ſpecially roſted, for it ſignifies ſpeedy profit. But to dreame that you eat raw fleſh is not good; for it foretels loſſe of ſomething of yours. I know by experience, that to dreame to eaſe the fleſh of any ſtranger is good, but if the party be known or familiar, he ſhall die. To eate little birds, and a gréen gooſe, is good for all: to eat veniſon is good, for it ſignifies to take much good from his enemies: to eate freſh fiſh is good ſo they be not little ones, becauſe they are nothing but little bones, and ſignifye enmity towards theyr familiar friends. All ſalt meates whether fleſh or fiſh, ſignifye either neglect of buſineſſe, or anger and Sickneſſe.

Of Cakes, Capers, and Olives.

CAkes without Chéeſe are good, thoſe which have both, ſignifye deceit, and treaſon by Welſhmen: Of Capres and Olives, and all conſections to kéep, alſo of other ſtamped and compounded things, I will not ſpeak, becauſe they are not good to dreame.

Of Fruits.

TO dreame of Summer Apples, which are ſweet and ripe is good, for they ſignifie a good time and joyfulneſſe. Sowre Apples, or other, ſignifie noiſe and ſedition: Quinces ſignify heavines. Almonds, Walnuts, and Filberts, are trouble and anger. Figs in their ſeaſon are good, eſpecially the white: out of ſeaſon they are calumnies and detractions. Rayſins in ſeaſon▪ and out of ſeaſon are good, and moſt often they ſignifye good by women. Pomegranets ſignify ſtripes, by reaſon of their colour. Peaches, Cherries, and other ſuch fruits being ripe, ſignifye deceitfull pleaſures, when one dreams he eats them in ſeaſon, but being out of ſeaſon, they ſignifie travail and labor in vain. Mulberries ſignifie the ſame that pomegranats do: to ſée the mulberry trée, ſignifies linage and generation to him that ſees it, but it muſt not be plucked up, or rooted out: for then it is loſſe of children: Peares of the laſt yeare are good, wilde Peares are good onely to Huſbandmen.

Of Houſhold-ſtuffe.

THe pots ſignifie the life, the platters the eſtate and action of the life, as alſo the Harth: wherefore according as ſuch things are of baſe and ſmall, made great and precious, or the contrary, ſo we muſt iudge of the things ſignified by them: the changing of them into better is good, into worſe is ill; ſo alſo you muſt judge of all other houſhold ſtuffe: the candleſtick repreſents the wife, the light or lanthorne, the Maſter of the houſe, or the ſpirit of him which dreams it, or alſo love: the andyrons ſignifye the life, or as the harth▪ the eſtate and converſation entirely: and the wife, the table in like manner: the bedſtead, and cuſhions and all their appurtenances, ſignifye the wife of him that dreams it, and all the eſtate of life. Veſſels of wine are the miniſters or ſervants: the treſſels which bea[•] up the table, are the maſters of the houſe, the governours, farmers, and encloſers: the garners, butteries, coffers and cabinets, ſignifie the wife.

Of Oyntments and Paintings.

TO dreame that you are annointed, and painted, is good for all, except wicked women. For men it is ill, and ſignifyeth ſhame, except to thoſe which are accuſtomed to uſe them, as ſurgeons, painters, &c.

To dance and ſing.

TO ſéeme to dance himſelfe alone, or onely in the preſence of the houſeholders, is good for all: in like ſort alſo to ſée his Wife, his Children, or any of his Parents dance, is good: for it is great abundance of mirth and goods; but to him which is ſick, or hath any diſeaſe about him it is evill. Alſo to dream you dance or ſée dance any of your affinity, in the preſence of ſtrange people, and unknown, is ill to al. To ſee a child leape and daunce, is a ſigne that he ſhall bee deafe and mute. If a ſervant or a ſayler do dreame that he danceth it is evill, for the firſt ſhall be beaten, and the other in danger to periſh in the water. To him which is in captivity it is good, for he ſhall have liberty. To dreame that you dance in a high place, ſignifieth to fall in fear and danger, if he be a malifactor he ſhall be hangd. To ieaſt, to move laughter, and to counterfeit others, ſignifieth to deceive ſomebody. To dreame you ſing well, and in meaſure, is good for Muſitians & indifferent to others. But to ſing without harmony, is a ſigne of impeachment of affayrs and poverty. To ſinge by the way is good, eſpecially if you follow a ca[••], For it ſignifieth you ſhall live honeſtly and merrily. But to ſing at the [•]ath is ill, and ſignifieth loſſe of voice. Many by this dreame, have been condemned to captivity, in the priſon or gallyes. To ſing in the market or publick places, is ſhame and diſhonor to the rich, and imputation of folly to the poor▪

Of Crownes of all flowers.

CRowns of flowers in ſeaſon, are generally good, Crowns of whithered Lilyes are bad for al. Of violets in ſeaſon, are good, out of ſeaſon bad, the white worſe then the blew. Crownes of roſes in ſeaſon are good for all, but the ſicke, and thoſe which hide themſelves: for the firſt ſhall dye, becauſe roſes whither quickly, the other ſhall be manifeſted and revealed, becauſe roſes ſmell. Crowns of French marigolds are good for all, eſpecially for them which are at law, for they have a colour which laſteth. Crowns of flower-de-luces, defer affayres with hope. Crowns of creſſes, Fetherfew, the flower called patience, and Margeram, are ill to all: for moſt often they ſignifie ſicknes: A crowne of Parſly or of ſmalage, is death to the ſick: Crowns of palme, or of the olive-tree, ſignify mariage of a maide of the ſame houſe or linage, the palme a Sonne, the olive-tree a daughter. The foreſaid Crowns ſignifie good eſtate and dignity to a champion, and to any of lowe eſtate which deſires them. A crowne of oke and bay, ſignify as much as the palme, and one of Mirrhe, as much as one of the olive-tree. Crowns of wax are ill for all, eſpecially for the ſick: Crowns of wooll, ſignify poyſons and priſons: of Salt or brmiſtone, ſign[•••]es to ſuffer hurts or trubles, by men of might and authority. A Crown of gold is ill for a ſervant, if he have not the reſt, I meane the Robes of a King, and the Signiory after him: it is alſo evill for him which is poore, for it is beyond his eſtate: to the ſicke it ſignifyes death ſhortly, for gold is pale and heavie and cold, and in all poynts like the dead: alſo it revealeth ſecrets, for he which carrieth a crown of gold is well marked. But I have known by experience, that this crowne preſented by a dreame hath brought honour and profit to the rich and mightie, and to Magiſtrates and Judges. To be crowned with Onyons, is profit to him which ſéems to have ſuch a crowne, but hurt to thoſe which are about him.

To ſleepe.

TO dreame that you ſléep or ſlumber, ſignifyes impeachment of affaires, and is ill to all, except thoſe which are in doubt or expectation of ſome danger, for this dream delivers them from paine and care: but to dream that you wake againe, importeth action and operations. To ſléepe in the Church to the ſicke is health, to the ſound man, ſi[•••]eſſe, or great buſineſſe. To ſléepe in the way, or in the Churchyard, is death to the ſick: and hinderance to others.

To ſay or heare ſay, Farewell.

HE that dreameth he takes his leave of any one and biddeth him farewell, it is good, if he hath a Son, Friend, or Kinſman, undertaking a voyage at Sea, or making a journey into the Country; for it foretelleth they ſhall have a ſpeedy return, and good ſucceſſe in their undertakings. Alſo, if any one ſéemeth to bid you farewell, it is good for him that dreameth it, if he hath a ſuit in Law, or if he undertaketh any deſigne that may bring in profit. Likewiſe, if a Batcheler dreames this dreame when he goeth about to obtain his Miſtreſſe, it foretelleth that he ſhall aſſuredly obtain her.

Certain Obſervations collected by the Tranſlatour.

IF one dreameth that he ſées his Beard fayre, long, and thick; the fire fayre and cleare on the Harth; his [•]oſe and Shoes new, well knit, and cleane; the Rain fall on him, or about him; to ſée ſome little péece of gold or ſilver, or his purſe in his hand: to walke pleaſantly and delightfully on the way without hinderance: to ſee or eats ſome little quantity of Egges, or Peaſe, or ſodden Pork, and ſwéet Apples: they ſignifie good ſucceſſe in affayres, or ſome profit for to redound to the dreamer, within four or five dayes.

When one ſhall have hinderance of affayres, or ill ſucceſſe in any thing: he ſhall ſee or ſound Bels, Trumpets, or ſing Sonnets: be ſhall ſee, hold, or eate Cherries, Wallnuts, or Hazle Nuts, or ſhall remove Gravell: he ſhall likewiſe ſee Phyſitians, or Attourneyes, or ſpeak with them.

When one dreameth that he comes down a ladder, or that he ſees his Hoſe or Shoes broken: it betokeneth that he ſhall have loſſe of Mony.

The end of the Firſt Booke.

TO HIS WORTHY FRIEND, Mr. William Bayly: R. W. Wiſheth Proſperitie in this World, and Happineſſe hereafter.

SIR,

HAving 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 C[•]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. Si[•], 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 Countrymen, 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 ſamē 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 [•]ood: for the firſt ſhall not be without worke and gaine, the others undergoing their attempts with great ſubtlety, ſhall [•]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 hin[•]red nor ſtopt, is good: for it ſignifyes [•]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, an[•] 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 known[•] to us, the dream is not ſo good: if they b[•] 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 h[•] hath kiſſed the mouth of the dead: notwithſtanding, if the dead party hath béene ou[•] 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 Summe[•] a habite of Linnen cloth and fine Wooll in Winter a new garment, and of ſtrong wooll. To him onely which is at law, and which is a ſervant deſiring liberty, new a[••] parell is bad, becauſe he muſt have long time to uſe them, and refuſe them again. A white garment is good only to Prieſts: to others it ſignifies trouble: to Mechanicks, it ſignifies they ſhall have no work: and revealeth Malefactors: to the ſick it is death but the black garment it is health. Notwithſtanding, I have often ſéene poore men, ſervants, and captives, having dreamt they were attyred in black, died. This black habit is bad except to them which would doe ſecret things. To have a garment of divers colors, or ſcarlet, for Prieſts, jeſters and Stage-Players, it is good, to others it ſignifies troubls, dangers, and revealing of ſecrets: to the ſick it is they ſhalbe tormented with ſtrong and abundant humors. A robe of ſcarlet to ſervants, and rich men is good: ſignifying liberty and honour, or dignity. It kils the ſick, and brings greater poverty to the poore; to many it hath ſignified captivity, for the man clad in purple or ſcarlet, muſt alſo have a diadem or a crown, and many about him to guard his body. Every ſuch robe dyed in Scarlet, is to ſome hurts, to others, an ague. A womans gown is good; onely to thoſe which have no wife, and which come upon ſtages [•]o play. Others after this dream, loſe their wife, or fall into great ſicknes, by reaſon of the delicacy and effeminateneſſe of thoſe which wear ſuch garments. And yet notwithſtanding in cauſe of rejoycing and aſſemblies, neither gowns of divers colours▪ nor womens gowns, are bad. To have a gown of the faſhion of ſome ſtrange nation is good luck among ſtrangers, to him which purpoſeth to go, or remain, or leade his life amongſt them, to others it is ſickneſſe, and hindrance of affayrs: to have a delicate and ſumptuous gown, is good for rich and poore: for to the firſt, their preſent proſperity ſhall continue, and to the other, their goods ſhall increaſe. Broken and torn gowns, is hur[•] and hindrance of affayrs. A Coat, a jacket or ſhort cloak, or ſhirt of woollen cloth, is anger, and loſſe of a Law ſuit: wherefore it [〈◊〉] better to dream you loſe them, then you have them. But the loſſe of any other hab[••] is not good; except to the poore, ſervan[••] captives, and debtors: for theſe garments being loſt, argue loſſe of evils; which encompaſſe them: for others it is not good [〈◊〉] dream of loſſe or nakedneſſe: for it ſignifieth loſſe of goods, and pleaſant things. [•] fair and brave gown, and of divers colour[•] is good for a rich and joyfull woman, for the one kéeps her brave for her pleaſure, the other divers colours argue her profit. It [••] always better to dream to have good, fayr, rich, and cleanly garments, then little and durty; except to thoſe wh[••] exerciſe [•]ovenly and durty trades.

To dreame one waſheth his garments.

TO dreame to waſh ones clothes, or an other bodies, is to ſtaine, and loſe, or eſcape ſome hurt, and danger about the body, or life: for clothes being waſhed, loſe their uncleanneſſe. This dreame alſo ſhewes, that ſome body ſhall learne and perceive our ſecrets, for to waſh, is to take, and amend, or correct, and therefore it is an ill dreame for them which are in doubt to be reproved or ſurpriſed.

Of Exteriour Braveries.

RIngs of yron about one, ſignifie goods, but with labour. Alſo rings of gold which have ſtones are good: for thoſe which have no ſtones▪ ſignifie paines without profit. But alwayes maſſy and full rings are better then hollow, which ſignifie deceit and falſhood, and greater hope then profit. Rings of Amber, Ivory, and ſuch like, are good only for women. Carcanets, chains▪ pearles, pre[•]ious ſtones, and all adornings of the head and necks of women, are good for women: [•]o widowes and maids, they ſignifie mariage; to thoſe which have no children, that they ſhall have: and to thoſe which have huſbands and children, they betoken purchaſes and riches: for as women are provided of theſe deckings, ſo ſhall they be ſtored of huſbands, children, and goods. But to men, this dream ſignifies deceit, craft, and confuſion in accounts of money, not becauſe of the matter, but of the form▪ and faſhion.

Of Gold, and loſſe of Rings.

FOr a man to dream he hath gold is not bad, becauſe of the matter; as every one will ſay, but contrariwiſe it is good, as I have known by experience: but oftentimes when one hath dreamt, that he hath too much or an exceſſe, and ill agreeing to the ſex by reaſon of the faſhion and figure: as to men, billiments, chains, and caxquenets, in like manner: as to poore me▪ to dream of a crown of gold, and plate and great piec[•]s of gold. For when any one ſhal have ſuch a dream the gold ſignifieth evill, not in reſpect of the matter, but the workmanſhip and figure. But if the head tyres be loſt, broken, or bruiſed, in the dream, it is loſſe to a woman. Loſſe of Rings to a man, ſignifies not onely the loſſe of them that had charge over his goods, as the wife, the tennant, &c. but alſo the loſſe of his goods, lands and poſſeſſions, or that he will not lend or give away any more, to ſuch as he hath lent and committed charge to before times: to many, this dream hath foretold loſſe of eyes, for the eyes have ſome agréement with the rings, becauſe of the radiance of the ſtones: but when as your dreame is eyther of hoſen or ſhooes, we muſt judge as of the apparell.

Of the Kembing ones ſelfe, and of curled Hayre.

TO dreame [•]o combe him or her ſelfe, is good both to man and woman, for it ſignifyes to goe out of evill time and affayres. But to plate and curle his hayres is good onely for women, and Courtiers which uſe it. To others it is debt and impeachment for money, and ſometimes impriſoning and ſedition.

Of the Looking-Glaſſe.

TO be before a Looking-Glaſſe and to ſée themſelves accoring to their true ſhape▪ is good for him and her which would be married: for the Glaſſe repreſents to the man his Wife, and to the woman her Husband. It is good alſo to ſad and afflicted people, for it ſignifieth they ſhall ſoon paſſe out of heavineſſe, becauſe heavi[•] men look not in a Glaſſe, But this dream to the ſicke is death. Others by this dream have gone into a ſtrange Country: to ſee himſelfe in the glaſſe not ſuch as he is, ſignifieth he ſhall be made father of Baſtards or other mens children. But to ſée himſelfe more ill▪ favoured and deformed, is heavineſſe and anger. As alſo to dreame to ſée himſelfe in the water, is death to the dreamer, or ſome familiar friend of his.

Of the Ayre, and that which is there done.

THe Ayre cléere and pure is good to all, chiefly to thoſe which have loſt goods, and which would make voyages. The ayre troubled and cloudy, on the contrary ſignifyeth hinderance and anger. Raine without great winde or tempeſt is good for all, except to thoſe which go into a ſtrange Country, and thoſe which have their vocation and work abroad without ſhelter. Little Rains and dr[•]ps of water, is good for Plowmen, to others it is little gain. Great tempeſtuous Rains are troubles, hurt and dangers: except to thoſe which are ſervants poore and afflicted: for it argues ſhort deliverance from theyr preſent evils, as preſently after ſo ſuddaine a Tempeſt comes fayr Weather. Snow and yſe ſéen in theyr time, ſignifye nothing, but that the ſpirit when the body ſléeps remembers the cold of the day. But out of time and ſeaſon, it is onely good for plowmen, to others not: for it argues that theyr buſineſſe ſhall go forward coldly, and forbids them to travaile. Hayles are troubles and heavineſſe and reveales ſecrets. Thunder without Lightnings, to ſervants trouble and falſhood: but Lightning without thunder, vaine feare and without cauſe. To ſée the Elementary fire, cleane pure and cleare, not great nor thicke, are threatnings to ſome Nobles and men of gea[•] Eſtates. But large fire and th[•]eke, is approach of Enemies, Povertie, and Famine. In what place ſoever the fire is: and from what place it comes, be it from the North South, Eaſt, or Weſt, from that ſide ſhall the Enemies come, and about thoſe Regions ſhall they run; or elſe there ſhall be famine: but yet it is worſe to dream that he carries the fire. To ſee in your dream torches and burning flames fall from heaven, ſignifie that Wood ſtacks, Colonnies, and trées ſhall be burnt: it is alſo great and extream danger of life to him that dreams it. Lightning without tempeſt, falling near without touching the body, ſignifyeth change of place: falling before a man, forbids travailing. To be touched and ſmitten with Lightning, ſuch a dreame is good for thoſe which would not have their ſin and povertie hidden; for others will reveale them: to the rich and mighty men adorned with great dignity, as that of a Scepter, or Crown of gold it is good; for the fire reſembleth the gold: to others this dreams ſignifyeth loſſe of goods. Moreover, to thoſe which are unmarried it ſignifieth marriage be they rich or poore: but it breaketh marriages made, and maketh friends enemies, for Lightning looſeneth, but uniteth not: thoſe that have children, upon this dream ſhall loſe them: for the trée toucht with Lightning withers, and loſeth both fruit, flower, and bud: to dream of Lightning makes Champions honourable, and graceth Oratours, and all ſuch as would ſhow themſelves and make appearance. Alſo it is good for him which is at Law, in caſe of honour and renowne, though loſſe in caſes of Poſſeſſions and houſes, but not loſſe of Land to them which poſſeſſe it: to thoſe which pretend to take Poſſeſſion, it denies entrance. Alſo it ſignifieth to him which is in a ſtrange Country, that he ſhall return to his owne, and to which is in his owne, that he ſhall die there: you muſt underſtand, it is all one to dreame you are onely toucht on the head, or on the ſtomack, or to be burned by the Lightning: but take héed leſt you dreame you are all burned and conſumed by the Lightning, for it is death to him which dreams it. Alſo you muſt know, that it is not good to be ſcorcht with lightning, being with his face on the earth, or lying on ones backe, or being in a ſhip, but onely being upright upon his feet or ſitting in a royall and mageſtick Seat.

Of Houſhold fire.

TO dreame you ſée fire on the Harth cléere, and little, is good; but much is ill. Little and cleare, is abundance of goods: dead fire is Poverty. And if there be any one ſicke in the houſe, it is death. To hold torches and fire-brands by night, is good: eſpecially to yong folks; to whom moſt often it ſignifieth love, with pleaſure and effect. But to ſée another hold a torch, is ill to thoſe which would be ſecret. A burning light in the Houſe, cléer and clean, is affluence of goods, to the Poore; to unmarried▪ perſons, marriage: to the Sicke, health. But an obſcure and troubled Light, is heavineſſe and death by Sickneſſe. A light put out is health to the ſick: for ſoon after one will light it againe. A Lampe of Braſſe, is eyther great goods, or great evils, according to the diſpoſition of the light. A Lampe of Earth ſignifieth leaſt hurt: the one and the other reveale ſecrets. A Lampe ſéene in a Ship, is a ſigne of great joy and tranquility to Navigators.

Of burning houſes.

HOuſes burning with a cléer fire without falling or diminiſhing, is Riches to the Poore; and to the Rich▪ higher Eſtate and Dignity: But to the Houſes which burn, or fall, or conſume, are ill to all and ſignifie death of maſters, children, ſervants, Parents, or Friends. In like ſort, trées burning before or within the houſe. The doore of the houſe ſéeming to be on fire is death to the good wife, and danger to him which dreams it. To kindle the Fyre eaſily in the Oven or Harth, is a ſigne of Generation: but for it to goe out ſtraight after is hurt.

Of Dogs and the Chaſe.

THe hayes and ginnes, and all ſuch things to enſnare and ſurpriſe beaſts are ill, unleſſe to them which ſeeke Servants run away, and a thing loſt, for then it ſignifieth ſpeedy recoverie. It is better to ſet and hold them your ſelfe, then to ſee another hold them, in aſmuch as it is better to trouble then to be troubled. Grayhounds going to the Chaſe, are good to all, and ſignifie actions and imployments enſuing: to ſuch as are accuſed, and are in ſuit of law they are il, but returning from hunting, they take away feare, and hinder a workeman. A houſhold Dog ſignifyes farms, ſervants, and poſſeſſions to come: an other mans dog fawning on us, ſignifyeth craft and deceit againſt us by his Maſter: byting and barking at us, ſignifie injuries, adverſities, and oftentimes Agues. Little Ladies dogs, ſignifie delight and paſtime.

Of Beaſts of all ſorts.

A Sheep ſignifieth advancement, and obtaining of goods, wherefore it is good to dreame you have many of them, or ſee them of others and feed them: Eſpecially to thoſe which deſire to handle Government and charge of people, and thoſe which have attained thereto already: it is alſo good for Sophiſters, Pedaunts, and Schoole-maſters. The Ramme ſignifieth the Maſter, or the Prince and King. It is good to dreame to be lifted on high ſurely, and by plain and eaſie places, eſpecially for Orators, Atorneys, Proctors, and all thoſe which have deſire to heap up gold and ſilver, by his labour. Goats ſignifie no good but are worſe to Navigators. Aſſes bearing charge, ſtrong, and obedient, are good for friendſhip and company, and ſignifie the Wife, companion, or friend; being not proud above their eſtate, or fierce, but gentle, and very obedient, and they are alſo good in all affairs and enterpriſes. Mules are good for al works, eſpecially to huſbandry, only they croſſe weddings and procreations. If the Aſſes or Mules are hot or mad, and do any hurt, or be ſavage, it argueth deceit, by ſome of our owne houſe, or ſubjects. Mules alſo ſignifye ſickneſſe, as I have known by experience. Oxen in labour are good for all, but in a heard they are trouble divulgation, and perill: the Bul ſignifies any great perſonage, eſpecially if they threaten and purſue you; to Mariners it is tempeſt, and if he wound you, it is hurt and ſhipwrack, by ſome inconvenience which ſhal fall from the top of the Maſt, as I have often experienced, and it daily often falls out. Thus much ſhall ſuffice concerning domeſticall and familiar Beaſts. Now let us ſpeake of Wilde and Savage Beaſtes. To ſée a gentle, familiar and fawning Lyon, ſignifyes good, and profit: by the King to a man of warre: by the ſentence of the Judges to the Wreſtler or Fencer: by the Magiſtrate to the Mechanick, and by the Maſter to the ſervant. For the Lyon repreſents theſe perſons for his force and might; but if he be hot, and would hurt, it ſignifies fear and ſickneſſe, and threatning by ſuch perſons, and danger of fire: to ſée, or have the forehead of a Lyon, is good for all; and moſt often the begetting of a manchild: the Lionneſſe ſignifieth as the Lyon, only leſſe goods, and leſſe hurts, and not by men, but by women. I have alſo known by this dreame of a Lyonneſſe ſcaring or byting, rich perſonages have falne into crimes and accuſations: the Leopard ſignifieth (both the man and the woman) wicked and deceitfull, by reaſon of the diverſity of colours: alſo people of a ſtrange Countrey, ſickneſſe, exceeding feare, and ſore eyes: the ſhe Beare ſignifyeth the Wife, ſickneſſe, and return from a ſtrange Country: the Elephant ſeen in a dreame, is feare and danger. I have often obſerved and knowne, that the Elephant affrighting one, ſignified ſickneſſe: and catching and killing one, ſignifyed death. I knew in Italy a rich and healthful woman, which dreamt that ſhe was mounted upon an Elephant, and ſhortly after dyed. You muſt underſtand that every wilde beaſt generally repreſenteth our enemies, and therfore it is alwayes better to overcome them then to be overcome of them: the Wolfe ſignifieth the yeare, and a cruell Enemie hunting plainly againſt us. The Foxe ſignifieth the ſame that the Wolfe, and an Enemy hunting ſecretly, by ſurpriſing and ſpying; and moſt often deceit by a woman: the Ape ſignifyes a Malefactour and deceiver: the Wilde Bore ſignifyeth Raine and Tempeſt to thoſe which travaile, and to ſuch as pleade a ſtrong Adverſarie, to Plowmen ſterilitie, and to him which marrieth, a rude and angry Wife: to ſhips it ſignifies the governance and courſe, and in land journeyes, the way eaſie or hard to hit, according to the diſpoſition of the heart. In other places it ſigni yes, that there are fugitives and deceivers, falſe and perjured Perſons, fearfull, and unaſſured. One may judge of every other Beaſt, according to the former manner, and by thoſe to whom they appertaine. And you muſt remember, that domeſticall Beaſts whichſhew themſelves fierce and ſavage, ſignifye ill: and contrariwiſe cruell and ſavage Beaſts, which in your dreame repreſent themſelves gentle, and domeſticall, ſignifye good. Beſides they ſignifye exceeding profit if they ſpeake our language, eſpecially if they ſay any good thing or joyfull; and all which they ſpeake, commonly fals out.

Of creeping Beaſts.

THe Dragon ſignifies a King or Lord, and the time for his length; alſo riches, gold, and ſilver: when one dreames that he comes and gives any attempt, or ſpeaks, it ſignifies great goods, if the contrary, it ſignifies evill. A dragon folded and wreathed, and terrifying, ſignifieth great danger, and captivity, alſo death to the ſick. The Serpent ſignifieth ſickneſſe, and enmity, and to whom he ſhall appeare, they ſhall governe him, and the enemy and ſicknes ſhall handle us. The Aſpe and Adder ſignifie mony and rich wives. I have knowne by experience, that theſe two Beaſts comming towards us wreathed and wound together, have béene arguments of good, eſpecially, if they bite us. Any beaſt which one dreams that his Wife carrieth hid in her boſome with pleaſure and paſtime, ſignifyeth ſhe ſhall be corrupted by the Enemy of him that dreams it. But if ſhe be fearfull and ſad by reaſon of the aforeſaid Beaſt ſo carried, ſhe ſhall be ſicke, and if ſhe be with childe, her fruit ſhall be indangered.

Of Fiſhing.

NEts, and all other Inſtruments of Flaxe to catch Fiſhes, ſignifye the ſame which the Hayes and Ginnes in the Chaſe, of which we have ſpoken above: So a Line of Silke, or Horſe hayre and wrought, ſignifye deceit and craft. Wherefore it is alwayes better to dream you hold them your ſelfe, then that any other holds them: To catch much fiſh together, and very big, ſignifie to all, gain and profit: except thoſe which exerciſe an Art, or trade which requires ſitting by it, and Maſters, Teachers, and Schoole-maſters: for the firſt cannot fiſh and do their trade, the others ſhall have fooliſh Schollers and Auditors, becauſe the Fiſhes are mute: to catch little Fiſhes, is heavineſſe, and no profit. Every Fiſh of divers colours is poiſon to the Sick, deceit and treaſon to the whole. Red Fiſh ſignifye to ſervants and malefactors, torments: to the ſick groſſe fevers, and inflamations; revealing, to thoſe that would be ſecret. Fiſh which have ſeales, and which one may pill▪ are good for the Sick, Captives, and Poor, and to every afflicted Perſon, for it ſignifyeth to them abolition and loſſe of evils, wherewith they ſhall be encompaſſed.

Of Frogges.

FRogs are abuſers and Praters. But to ſee them in a dream is good for thoſe which live upon the Commons. I knew a man, who dreamt that he beate with his fyſt, and the knuckles or joynts of his fingers upon frogges, and it fell out that his maſter gave him might and authority over all the affayres of his houſe. So then one muſt think, that the Proud repreſents the Houſe, the Frogs the inhabitants, and the ſtriking of his fingers the commandement.

Of great Monſters or Fiſhes of the Sea.

TO ſee a great Fiſh in the Sea, is good for no man, onely the Dolphin excepted, which promiſeth Winde from the place from whence he commeth: but out of the Sea every Fiſh and great monſter is good, for they can hurt no more, nor ſave themſelves, and therefore beſides that, our dream ſignifyes that our Enemies cannot hurt us: it ſayes moreover, that the wicked ſhall be puniſhed. Notwithſtanding, the Dolphin ſéene out of the Sea, is not good, but ſignifyes the death of ſome of our good friends.

Of Dive-dappers and Cormorants.

TO ſée in a dreame Dive-dappers and Cormorants, and other ſuch like birds of the Sea, is perill to Marriners, but not death: to others they ſignifye theyr friends and whores, deceivers, and wicked perjured Pyrates, which haunt Rivers and the Sea. And if in dreaming he ſées theſe Byrds, and loſe any thing, he ſhall never recover it againe. Duckes alſo and Drakes, and other Byrds of the River, ſignifye the like.

Of dead Fiſhes.

TO ſee or finde Fiſhes dead in the Sea is not good, for it betokens vain hopes. But it is better to catch them or buy them any way. Alſo it is good to eat them dreſt, and according to their dreſſing you muſt judge as followeth. To ſee a Fiſh in his Chamber is ill to a Maſter, and to the ſick. A woman with childe dreaming that ſhe hath a Fiſh in ſtead of a Childe, according to the opinion of the Ancients, ſhe ſhall have a dumbe childe: but as I have known, it ſignifyes more often ſhe ſhall have a dying childe, or of little life.

Of Birding, or hunting of Birds.

THe Lime-twigges and glew, is the returne of thoſe which are farre off, the recovering of Fugitives or any loſt thing: Of the Nets and Hayes to catch Birds in, we muſt judge as of thoſe of wilde Beaſts.

Of all ſorts of Birds.

GReat Byrds are better for the rich then the poore, little and tidy are the contrary. To ſee an Eagle flying over a Stone or a Tree, or in a high place, is good for thoſe which would undertake buſineſſe: but to thoſe which are in feare i[•] is evill. Alſo it ſignifyeth returne of him which is in a farre Country, and if his flight be farre, and at eaſe and pleaſure it is good; and ſignifyes, that the buſineſſ ſhall have end, but not ſo ſoone. An Eagle flying, and falling upon the head of him which dreams it, ſignifies his death. To be mounted upon an Eagle, ſignifieth to Kings, Princes, and mighty and rich perſonages, death: but to the poor it is good, for they ſhall be welcome, and received of all rich men, from whom they ſhall draw great profit; and oftentimes it ſignifyeth changing ones Countrey, and going into another Nation: the Eagle threatning, ſignifyeth threatning of ſome great perſonage, but being gentle, or giving any thing, or ſpeaking, hath beene found a good dream by experience: the woman which dreams that ſhe hath conceived an Eagle, ſhall beare a childe which ſhall riſe (according to his quality) to goods and honour: to ſée a dead Eagle, is good for a ſervant, and him which is in feare, for it ſignifies the death of the maſter and the threatner: to others it is hinderance of affayres. The Byrd called a Gripe, is good for earthen potters, tanners and dyers of leather, but to phyſitians and patients they are evill. Alſo, they ſignifie wicked ſtriplings and robbers dwelling without the towne, and and evill in every thing: the Fawlcon and the Kyte, ſignifye théeves and Robbers: the Crow may ſignifie the Adultereſſe and the Thiefe: the Raven ſignifyeth hinderance of affayres, an old Wife, and winter. Bats ſignifie néedy folks, and trouble in vaine, which the Jay alſo ſignifyeth. Wilde Pigeons ſignifye wilde and diſſolute women, and tame Pigeons ſignifie honeſt women and Matrons. Eſpecially pleaſure in buſineſſe, and in caſe of frienſhip, company, and reconciliation, they are good; becauſe they flock together. Cranes and Storkes ſéene in a flock, ſignifie that Thieves and Enemies ſhould be flyed from. In Winter, bad Weather and tempeſt: in Summer drought. But being ſéene alone, and apart, they are good for a Travailer, and ſignifye the return of him which is farre off: they be alſo good in caſe of Weddings and Procreation, eſpecially the Storke, by reaſon of the ayde and nouriſhment which her little ones give her. The Swan ſignifyeth a man Muſitian, and his Muſieke revealeth ſecrets, by reaſon of his colour. Being ſéene of the ſick it ſignifyeth health, but if he ſing, death: for he never ſings but near death.

Of Flyes.

BEes are good to Plowmen, and to ſuch as thereby get profit▪ to others they ſignifye trouble, by rea[•••] [〈◊〉] the noyſe they make: and wounds, by reaſon of their ſting: and ſickneſſe by reaſon of their honey and waxe. Fluttering upon ones head, they are good to him which ſhould be a Thiefe or Captain: to others, they ſignifye evill; eſpecially death before people or ſouldiers. To ſhut in theſe flyes, and alſo to kill them, is good to all, only except to Country men and Plowmen.

To Sayle.

TO dream to ſail well, is good for all, but to be in a tempeſt upon the River or Sea, is ill, and ſignifyeth heavineſſe and danger. To ſuffer ſhipwracke, the ſhip being overwhelmed or broken, is moſt dangerous to all, except thoſe which are detained by force, for to them it ſignifyeth releaſing and liberty. It is alwayes beſt to ſaile in a great ſhip which hath charge. Alſo, it is better to ſaile by ſea, then by land. To have a minde to ſaile and not to be able, is hinderance of affayres: to ſee from the land, ſhips on the ſea ſailing at their eaſe, is good for all: and ſignifieth to travail, or to return from travail, or Meſſengers and newes from ſea. Ships going fro[•] [〈◊〉] Haven to ſea, ſignifye goods and ſlow a[••]yres, but arriving to the Haven, the contrary: for the artificiall haven ſignifyeth alwayes our friends and benefactors: the Rocks thoſe whom we love by conſtraint: the anchors ſurety, but hinderance of voyages: the ropes which keep the ſhip at land, are debts and impediments: the maſt ſignifieth the maſter of the houſe, or Galley: to ſee any part of the ſhip on fire and burn, ſignifyes danger, leſt ſhe break on that ſide, or danger to him which by that ſide of the ſhip is meant.

Of Husbandry.

THe Plough is good for marriages, procreation, and affayres, but it requireth time: the yoak is good, if not to ſervants, wherefore it is better for them to ſee it broken: the ſythe is hurt, for it cutteth all, and ſignifyeth the time of halfe a year: the ſaw ſignifyeth the woman and her profit: the cutter of the plough, the wood, the fan, and five, is hurt, departure, and loſſe: the cart is the life of him that dreams it: to dream to cut vines, or reap out of time, ſignifyes that your buſines ſhall be ſlacked to ſuch time as men uſe to cut vines and mow: ſheaves of corn, or like grain, are alſo hindrance, for this is not ready meate. Holes in the earth, ridges, or ſecret places of the earth where grains are ſowed, or hidden, ſignifie the wife, the life, and the goods of him which dreamt it. Hedges, pales, ditches, ſet for limits and confines of inheritances, are ill: and yet to ſuch as are in fear they ſignifye ſurety, they hinder travailing: but in other affayrs ſignifye ayd, friends, and ſupport in neceſſity.

Of Trees.

THe Oaks are people, and alſo folks, the Olive trée, is the wife, the combat, principality and liberty, and therefore it is good to ſee it flouriſhing well, bearing fayr and ripe fruit in ſeaſon: to beate downe Olives, is good for all but ſervants: to gather olives on the ground, or tread upon them, is pain and anger: the Bay tr[•]e is a rich and fayr wife, it is alſo ill ſucceſſe of affayrs, becauſe it is bitter: but as for phyſitions Poets, and Divines, it is good for their art. The Cypreſſe trée, is patience, and lingring. Pine trees, and bodyes of fyrre tress, have reference to Patrons and Mariners, becauſe that thereof men make ſhips and alſo Roſen: to others it ſignifyeth ſloth, and feare. Orange trées, Pomegranate trees, Apple trées, and Pear trées, muſt be accounted of as their fruits, wherof we ſpoke in our firſt book, in the ſpéech of meates. Pine trées, black Poplars, Elmes, Aſhes, and other ſuch like, are good onely for Soldiers, Joyners, and Carpenters. To others they are povertie, becauſe they are trees without fruit. Béech and Myrtle trées, are wanton women, and are good for thoſe which would undertake any ſuch buſineſſe, and for the ſick, to others they are paine and labour.

Of the Dung.

COw Dung, Horſe-dung, and all others (except mans) is good onely to a Plough-man, to others it is heavineſſe and hurt. It hath been proved by experience, that it is profit to ſuch as are of meane Eſtate. To ſée great ſtore of mans dung, is great evill; eſpecially, to be fowled therewith is moſt evill: to lay his dung in his Chamber is great ſickneſſe, or divorce of his wife▪ or friend, or change of Lodging, It is very great danger to dream to eaſe ones belly in the Church: in the Market or Hot-houſe, is ſhame, hurt, and revealing of ſecrets: but to eaſe ones belly well, with eaſe and much, in a privie Chamber-pot, is good for all, it is a ſigne of allegiance, and diſcharge of care and buſineſſe. I have knowne it good alſo to eaſe ones ſelfe by the Shore, in the Fields, paths, Rivers, and ponds: and the like to dreame of a Cupboord.

Of Flouds, Ponds, Fountaines, and Welles.

RIvers having their waters cleare and cleane, ſliding gently, are good for ſervants, and thoſe which have Law-ſuits, and ſuch as would travail, for they ſignifye the Maſters and Judges, which doe as they will, and alſo Travailers, becauſe they run daily. But if the river be durty, and violent, it is contrary; the threatning of Maſters and Judges, and hindrance of journeyes. 'Lis yet worſe, if the River ſeemes to carry Houſes and inheritance of him which dreams it, or himſelfe either, and abundance of evill, if it carry him even to the ſea. It is alſo ill to be upon the River whoſe waves run againſt the perſon, and he cannot get out, for with pain ſhall one ſuffer and ſupport the evils that he hath, hath he never ſo great a courage. The great▪ flouds are rigorous Judges, angry maſters, preſſes of people, aſſemblies and noyſe, by reaſon of the violence and murmuring whereof: it is good to paſſe them on foot, or ſwimming: to ſwim in a River or pond, is to fall into great inconvenience, it is ever better to ſwim without ſtay to the ſhore, then to be aſléep in ſwimming. A clear River running into the houſe, is the comming of ſome rich man, by whom one ſhall reap great profit, but a troubled and violent River, and removing of moveables in the houſe, is the violence of ſome enemy. A River tunning out of a rich mans houſe, ſignifyes that he ſhall have authority in the town, and be very bountifull, and liberall. To the poor man it is dou[•]t of his Wife, or others of the houſe, which he ſhall hardly rule: to ſee other then River water enter into the houſe troubled and durty, is doubt of fyre, but being fayr and clear, it is gain, poſſeſſions, and money. In the like ſort is it to ſet in his ground or houſe a Well, which was not there before: and it alſo ſignifieth wife or children, to thoſe which have none: to ſee a Well full of water in the houſe, is good, if it be open above, and ſtrangers draw not out of it, for that ſhould be loſſe of wife, children, or goods: the pond being great, ſignifyes the ſame that the River, but that it ſignifyes hindrance of travailing: but being little or mean, is a rich, and pleaſant wife loving her pleaſures. It is very good to ſayle in a Pond or River, but not to ſwim. Fountains and Springs, abounding with good water, are good to all, eſpecially to the Sick and poore, announcing to them health, and Riches: but dry is clean contrary.

Of Fennes, Mountains, Mariſhes, Pathes, and Woods.

MArſhes and Fens are good onely to Shepheards, to others they are impeachments. Mountains Uallyes, Woods, and Plains, are heavineſſe, fears and troubles, ſtripes to ſervants and malefactors, and hurt to the rich: it is always better to croſſe over them, and not to ſtay there, or number in the way. Large, plain, and eaſie pathes, are fore-runners of health, and ſ[•] on the contrary.

Of Law, and places of Pleading; and of Phyſitians.

PLaces of Pleading, Judges, Attorneyes, and Proctors; are trouble, anger, expenſe, and revealing of ſecrets. If the ſick man dreames he obtaines his ſuit▪ he ſhall come to better eſtate, if otherwiſe, he ſhall dye: and if he which is in ſuit, dream that he ſits in the Judges ſeat, he ſhall not be overthrowne, but rather his adverfary. Phyſitians ſéene in a dream▪ to him which is in law, ſignifie the ſame that Attorneys and proctors.

Of High Eſtates and Dignities.

TO dream to be a King or Emperor, to the ſick is death, for as the King, ſo alſo death is ſubject to none: to him which is in health it is loſſe, or ſeparation of parents and friends, for the King hath no companion: to a Malefactor it is ſurpriſing, and diſcovering of his fault, for the King is knowne, and encompaſſed with his Guard: the ſcepter, crown and habit or ornament royall, ſignifie as much: the poore man which dreams he is a King, ſhall do worthy déeds, whereof he ſhall have honour without profit: the ſervant ſhall be at liberty: it is very good for [•] Phyloſopher, Poet, or Soothſayer, for there is nothing more frée and royall, then a worthy ſpirit: to dream to be a Captain, to thoſe that are accuſtomed therto is good, to the poore it is trouble and defaniation: to the ſervant, liberty: to be a Towne-Clarke, is to do another mans worke with pain void of profit: to the ſick, it is death: to the ſervant it is good government of the houſe, faith, and authority. To be a Major or Bayly of the Town, or to have charge and government of children and women, are troubles and angers: to have commiſſion and power over the living is good for phyſitians and thoſe which are ſtudious, of the government of life and health: to others it is trouble and defamation: to give alms and generall diſtributions, to the ſicke is death and diſſipation of goods: to the whole trouble and defamation: to good men being poore, it is good, betokening goods and▪ advancement comming to them, for without goods one cannot give ſuch Almes. Alſo it is good to Players and Moris-dancers, for it ſignifyeth to them honour and praiſe. When one maketh the foreſaid Alms and diſtribution, to dream that one takes his part, is good; but not to take it or receive it, is good to none, but evidently ſignifyeth death, for the dead receive no more. Any dignity which requires carrying of gold and purple, is death to the ſick, and diſcredit to others. To be made a Biſhop is good for all, onely except thoſe which would be ſecret: to be chief of the Houſe, aſſembly or Congregation, is pain, anger, and oftentimes hurt: any ſtate belonging to a man, which a woman dreameth ſhe hath, it ſignifyeth to her death: and the contrary.

Of Warre, of the Army, and Election of men at Armes.

WAr, and affayres of war, are troubles and anger to all, excepting Captains and ſouldiers, and ſuch as live by it, for to ſuch it is gaine. Arms which cover the body are great ſurety, as the Buckler, Helmet, Corſlet, and ſuch like: other which one toſſes and brandiſhes, as the Pike, the Lance, the Arrow and Dart, ſignifye debate and ſedition: the Woodknife or Sword, is courage, force, and vertue: the Buckler and Helmet, have alſo reference to the wife, who ſhall be eyther fayre and rich, or poore and ill favoured, according to the quality of the harneſſe. To chuſe men of war or ſouldiers to the battaile, is death to thoſe which are ſome way ſick, and often to old folkes: to others it is buſineſſe and angers, change of place, flights and voyages, to the idle and poore, it is work and profit, which ſhall befall them, for the ſouldier is not idle, nor without praiſe: to a ſervant it is honour and eſtimation.

Of ſingle Combat.

SIngle Combat ſignifieth noyſe or Law ſuits, which reſemble the paines and labour of the Combatants: the Armes of him which flyeth, ſignifie to go to Law: of him which purſueth, ſignifie to call one to law. Sometimes I have knowne that this dreame hath many times forefold Marriages.

Of the Sunne.

TO dream the Sun riſeth ſhining and clear, is good to all, and alſo ſetting ſo; it ſignifyeth gaine, operation, protection, and liberty to ſervants, but to ſuch as would be ſecret is ill, for it diſcloſes and diſcovers all. In like ſort, if it riſe towards the Eaſt, it reléeveth the ſicke after he hath béene very low, and ſignifies that ſore eyes ſhall not make blinde the patient, and the returne of him which is farre off. Alſo it is good for him which would travaile towards the Eaſt, to others in all affayrs it is croſſe. If the Sun ſéemes to riſe in the South or North, you muſt judge thus; the Sun being darke or bloudy, or as it were murmuring with anger or heate, is ill to all, and ſignifieth ſoreneſſe of eyes, ſickneſſe, and children. And yet it hath béene found good to them which are in doubt, and which would be ſecret: the Sun deſcending upon the earth or any houſe, is a ſigne of danger by fire. Entring the Chamber and threatning, is great ſickneſſe or burning. But if it ſpeaketh or maketh any good ſigne, it is abundance of goods. The Sun vaniſhing away, or hiding and abſenting it ſelf, is ill to all, except to thoſe that would be ſecret; moſt often it is loſſe of ſight, or death of a childe: it is alwayes better to ſée the Sun-beames entring the houſe, then the Sun it ſelfe, for the beames are abundance of goods, the ſun abundance of evils, which one cannot ſuffer, no more then he can endure the light or great heate of the Sun neare him. The Sun giving or ſtealing away any thing, is loſſe and danger.

Of the Moone.

THe Moon is the Wife, Nurſe, daughter, or Siſter, of him which dreames thereof, and ſignifies money, riches▪ Merchandiſe and trafficke: alſo Navigation, the eyes of him which dreames, and the Maſter, or Miſtreſſe. And therefore, if the Moon turn her ſelfe into good, and joy, it is good and honour, by thoſe whom it repreſents, and on the contrary. To ſee himſelfe in the Moon, is the ſon of the man, the daughter, of the woman that dreames it: this dream alſo is good for exchangers, uſurers, and takers of receit for Uictuals. Alſo it is good for thoſe which would ſhew themſelves, and appeare, but it diſcloſeth the hidden, and puts ſicke men and Marriners in danger of theyr lives, what good or evill the Sun ſignifieth, the ſame ſignification hath the Moone alſo: but leſſe or more to the woman, then to the man.

Of the Starres.

TO ſee all the ſtarres clear and fayre, is good for a travailer, and for all buſineſſe, and for ſecrets, in which they agrée not with the Sunne or Moone. Thoſe ſtars or Planets, which are cauſes of cold, ſignifye anger and dangers, but thoſe which cauſe fayre and calme weather, are proſperity and Riches. Thoſe which are the cauſe of the winter ſhorteſt day, are change into evill: or the worſt of the Summers ſhorteſt day into good or better. Such ſtars as vaniſh and goe out of the skie, are poverty, and forſaking to the rich: for you muſt imagine that the skie ſignifyes the houſe of him that dreams, the ſtars, his goods and poſſeſſions: to the poore this dream ſignifies death. It is only good for them which have attempted ſome great evils: whoſoeuer dreams that the ſtarres vaniſh out of the skie, his hayres ſhall fall from his head. Starres falling upon the earth, or vaniſhing, is loſſe of parents, or friends, great or little, according to the quality of the ſtarres. To rob the ſtars is not good, for it hath faln out, that after this dream, the dreamers thereof have committed ſacriledge and for it, have been apprehended and puniſhed. To eat the ſtars alſo is not good, except to Aſtrologians, and Sooth-ſayers, to whom it ſignifieth gain, to others death: to ſée the ſtarres under the eaves of thē houſe, is that the houſe ſhall be forſaken, conſumed, or burnt, or that the maſter of the houſe ſhal die: the comets, beams and burning rayes, and other like things, ſéen in a dream, ſignifie as their nature.

Of the Rain-bow.

THe Rain-bowe on the right hand is good, on the left ill: and we muſt judge the right or the left according to the Sun, and in what quality ſoever it appeareth, it is a good ſigne to any one that is afflicted, with poverty, or any other affliction, for it changeth the time, and ayre.

Of Clouds.

WHite clouds, is proſperity, moūting from the earth on high, is a voyage, the return of the abſent, and revealing of ſecrets. Red or inflamed, is ill iſſue of affayrs, ſmoaky, dark, or obſcure, is ill time or anger.

Of the Windes.

GEntle windes are good, violent, are wicked, and evill people: troubleſome tempeſts of winde, are perils and troubles.

Of Earth-quakes, and gaping of the Earth.

THe earth trembling, is change of eſtate and affayrs, but openings, déep pits, concuſſions, and turning upſide down of the earth, are injuries, death, and loſſe of goods. Onely this dream hath béen tried good to thoſe which purpoſed to travell, and which were indebted.

Of the Ladder, the Step, a Caſe, a Milſtone, a Peſtle, and the Cock.

THe Ladder is a ſigne of travelling, the ſteps are advancement. Some ſay they are danger. A caſe, or frying pan is hurt, and a woman which is given to talk. The Milſtone, ſignifieth end of great and angry matters, and a good and loyall ſervant: the peſtle is the man, the Morter the woman: the Cock is the father of the family, or Maſter of the Lodging.

Of Egges.

EGges, to Phyſitians, Paynters, and th[•]ſe which ſell and trade with them are good, to others it is good to have little ſtore of them, and ſignifyeth gain, but plenty of them is care, pain, noiſe or law ſuits.

Of Monſters, or things againſt Nature.

YOu muſt underſtand and hold in generall, that all Monſters, and impoſſibilities, according to the courſe of Nature are vain hopes of things which ſhall not fall out.

Of Bookes.

BOoks are the life of him which dreams of them: to dream to eat them, is good to Schoolemaſters, and all which make profit by Bookes, and which are ſtudious for eloquence, to others it is ſuddaine death.

Of Partridges.

PArtridges ſignifie men and women: but moſt often women without conſcience, ungratefull, hard.

Of Snares.

SNares, and detaining, impeachment and ſickneſſe: to ſervants they are loyalty, honour, and authority, for which the unthankefull ſhall be depoſed. To thoſe which are not maried, they are weddings: to thoſe which have no children they are a ſigne that they ſhall hade.

Of Stripes.

IT is good to whip and ſcourge thoſe only which are under us, except our wife, for it ſhould be a doubt that ſhe hath been naught, others bring profit to them which beate them. To be ſcourged of the gods of the dead, or of our ſubjects is not good, but the good of them. It is alwayes good to be whipped with rods, or with the hand, and ſignifyeth profit, but with leather, reedes, or cudgels, is not good.

Of Stripes.

TO dreame to be dead, is wedding to him which is to marry, for death and mariage repreſent one another. And therefore for the ſicke to dreame they are maried, or they celebrate theyr Weddings, is a ſigne of death. For him which hath a wife, to die ſignifies ſeparation from her, or his companions, friends, or parents, for the dead keepe not company with the living, nor the contrary. To him which is at home, it ſignifies he ſhall go abroad, it is a good dream for fathers, for poets, Orators, and philoſophers, for the firſt ſhall have children which ſhall live, the others ſhall compoſe workes worthy of memory: Moreover, I have made experience that this is a good dreame for thoſe which are in heavineſſe or feare: for the dead have no more feare and heavineſſe. Alſo to thoſe which are in ſuit for inheritance, and which would buy lands for the dead are Lords of the earth. In other Law-ſuits, this dreame is not good, but for ſick it heales them, for the dead are ſicke no more: it is all one to dreame that you are dead, or that you are caried and buried for dead: to dream to be buried quicke is not good: for often it ſignifyes priſon and captivity. Be it good or evill that death ſignifyes, if one dreams that he is killed by an other mans hands, that good or evill ſhall come by his means: if one dreams he kils himſelfe, the dreamer ſhall have that good or evill which death ſignifyeth by himſelfe. Death by ſentence of Juſtice, makes our goods or evils greater: to be hanged or ſtrangled by another, or by himſelf, is trouble and anguiſh, it is alſo change of place, and houſe: to be burned quick ſignifyes as much as to be ſcorched with Lightning, whereof we have ſpoken above, but properly to the ſick, it is a ſigne of health: to yong folks, calamities, concupiſcence, and heats of youth: to be crucified, is good to thoſe which would go to ſea, and to the poore: but to the rich the contrary: to the unmarried it is weddings, to ſervants liberty, it is alſo change of place: to be crucified in the town, is to have ſuch an eſtate and office, as the place requires where one dreams he is: to have combat with beaſts, is good to the poore, and ſignifyeth goods, whereby they may nouriſh themſelves, and entertaine a traine: to the rich it is anger, and injuries. To many this hath béene a token of ſickneſſe: it is liberty to ſervants, if they dream they are killed by the beaſts.

Of carrying another, or being carried.

FOr to carry another, is better then to be carried, inaſmuch as it is more honour to give, then to take. For he which carrieth, repreſenteth him which doth good, or a pleaſure, and he which is carried, him which receiveth: to be carried by a woman, a childe, or a poore perſon, is meanes of profit, and ſupportment. It is good for a ſervant to be carryed by his Maſter, and for the mean man to be carryed by the rich.

Of the Dead.

ONly to ſee the dead, without any other accident or ſpeech, is to be in the ſame eſtate and affection, wherein the aforeſaid dead perſons were towards us. For if they were our benefactors, the dream ſignifyeth good and joy to vs, and ſo on the contrary it is excéeding bad, when the dead ſéem to cary away and take from us apparell, goods, money, or victuals, for it ſeemeth death to the dreamer, or to ſome of his parents▪ or friends: if the dead give us victuals, money, or apparell, it is a good dream, but to ſuch as they give none, it is another caſe. I knew a man which dreamt that his wife being dead, made all the beds in his houſe, and the next day after, many of his greateſt friends fell ſicke.

Of Money, and Treaſures.

SOme ſay, that to dreame of money, and all kinde of coyne is ill. But I have tryed that little money of Braſſe, and Bullion, ſignifieth heavineſſe, and angry words. But money of ſilver, words and talk of great affayres, of gold farre greater: [•]t is alſo better to dream to have little ſilver, then much, becauſe that one cannot employ great heapes, without payne and fare: to finde treaſure hid in the earth, if the treaſure be little, the evill ſhall be little: if great, the evils great, with anger, heavineſſe, or death, for they open the earth for the dead, as well as for the treaſure.

Of Weeping.

TO weepe and grieve, whether it be for any friend departed, or for any cauſe, it is joy, and myrth, for ſome good act, and not without reaſon: for our ſpirit hath ſome affinity and reſemblance with the exteriour ayre, which invyroneth us. As therefore ayre is always ſubject to change from fayre weather to tempeſts, and from tempeſts to fayre weather and a calm, ſo it is likely that our ſpirit changeth from heavineſſe to joy, and again from ioy to heavineſſe. And therefore alſo to be merry, is a ſigne of heavineſſe. But the party muſt have ſome cauſe of ſadneſſe, otherwiſe to be ſad without cauſe, were a ſigne you ſhould be ſad for a cauſe.

Of a Tombe.

FOr to have a ſepulchre or tombe, or to build one, is good for a ſervant: for he ſhall have liberty: and to him which hath no childe, for he ſhall have one that ſhall ſurvive him: alſo it is often a ſigne of mariage, and getting of lands: it is a good dream in generall both to rich and poore, but graves falling, or fell and ruinated, are the contrary.

Of the dead reviving and dying again.

THe dead reviving, are troubles and hurt, for we muſt thinke, as if the thing were indeed, what trouble there would be if the dead ſhould revive, which would re-enter into the fruition of theyr goods, and that would be anger and great loſſe to thoſe which enjoyed them after theyr death: the dead dying again, ſignifyeth the death of thoſe which beare theyr name, being theyr near kindred and affinitie, if they ſeeme to dye twice. A potion or mortall bit ſignifyeth the ſame that death. In like ſort every beaſt that one ſhall finde under the bed: which things ſignifie to die ſhortly.

Of Weddings.

SEeing that marige and death have ſome affinity, as the one ſignifying the other, I purpoſe in this place to ſpeake thereof: To mary a Maid, to him which is ſick is deathe it is good for him which would enterpriſe any good buſineſſe▪ for he ſhall have good iſſue: and he which hopeth for any good, ſhall obtain it: for he which marieth gets ſome good or dowry by his wife: to others it is trouble and divulgation: for without this men make no Weddings: but if one takes an old woman, he ſhall purſure not new, but old affayres, not without profit: if any one ſees his wife maried to another, it is change of affayrs and actions, or elſe ſeparation: if the woman dreams ſhe is maried to any other then her huſband, ſhe ſhall be ſeparated from him, or ſée him dead, as ſome ſay. But I have found this not always true, but onely when the wife is not with childe, or hath no children, or hath no inheritance to fell: for if ſhe be with childe, ſhe ſhall beare a ſonne whom ſhe ſhall ſee married, and by this meanes, not her ſelfe but her ſonne ſhall be maried to another. And [•]he which hath any good to ſell, ſhall ſell it and ſhal make a contract of covenant, as one doth for mariage.

Of the Swallow and Nightingall.

THe Swallow ſignifieth no evill, if ſhe makes no attempt, which denounceth ſome evil: or if ſhe appeare in no other then her naturall colour: but ſhe ſignifieth good work, and principally weddings, and muſicke, and promiſeth a huſw[••]ely wife, and a houſe keeper: for the Swallow liveth and makes her Neſt with us under the ſame roofe: the Nightingall ſignifyeth as the Swallow: only leſſe good, for he is not ſo familiar with us.

To flye.

TO dreame to flye a little height from the Earth, being upright is good, foraſmuch as one is lifted higher then thoſe that are about him, ſo much greater and more happy ſhall he be. It were better for him not to be in his Country, for it ſignifyeth wandring or not reſting, or returning to his Country: to flye with wings, is good generally for all: to ſervants, it is liberty: to the poore, riches: to the rich, office and dignity: to flye very high from the Earth and without wings, is feare and danger: as alſo to flye over the houſes and through the ſtréets, and fore-knowne wayes, it is trouble and ſedition: to flye into heaven, is for ſervants to enter into rich houſes, and eſpecially the Court: to thoſe which would be ſecret it is ill, for all the world ſées the heavens: to flye with the Byrds, is to kéep company with ſtrangers, and pain and puniſhment to Malefactours. It is alwayes good, after having flown on high, to deſce[•]d low, and after that to wake: but it is beſt of all to flye when one will, and come down when one will: for it is a ſigne of facility and good diſpoſition in affayres. But to flye by conſtraint, as being purſued by men, ſpirits, or beaſts, is not good, for they are great angers and dangers: to flye backwards is not ill to thoſe that would ſayl: for commonly in a ſhip which goeth her courſe without tempeſt, the people take their eaſe and lye backwards to others, it is want of work and buſineſſe, for thoſe which lye ſo are idle: to the ſick it is death: it is very ill to deſire to flye and cannot: or to flye with the head lowermoſt, and the feet upward, and what kinde ſoever the ſick flye, it is death: for we defend that the ſoules departing from the body, flye into heaven with a great flight, as little Byrds do: to flye is ill for thoſe which have a trade or handy-craft, which requireth no removing out of his place: it is good for captives. Many by this dream of flying, have become blinde, becauſe they fear to fall: to flye in a chayre or bed, or being ſet in any underprop, for the better ſuſtaining of himſelfe, is great ſickneſſe: but it is not ſo ill to him which ſhould travaile, for it is a ſigne that he ſhould travail with his family, with his tooles and moveables, in a Cart or Coach.

Of ſuch as are worty to be believed.

THoſe which in a dreame tell us any thing, and are worthy to be believed, are in the firſt place ſent from God, for to lye in a thing, that agrees not with God: next, Sacrifices, for theſe are pleaſing to God. Then Kings and Princes, for every thing which ruleth, hath power and might of God. After them, fathers, Mothers, and Maſters, for they are as Gods, giving us, firſt our life, and after our forme of good life. The next Prophets, and amongſt them, ſuch as are not given to lying, nor deceiving, as Sooth-ſayers, Aſtrologians, and Interpreters of Dreames. Then the dead. For thoſe which lye, do it eyther for feare, or for hope of good. But the dead neither feare us, nor expect any good at our hands. After children, old folkes, and beaſts are worthy of belief, in whatſoever they declare unto us▪ in our dreames. No others are to be believed, except thoſe which live well and ſolitarily.

The Concluſion of the Authour, upon the Second Book.

IF peradventure any of thoſe, which ſhall have had my Bookes in theyr hands, ſuppoſe that I have put any thing in eyther Booke which I have not known by experience, he abuſeth himſelfe. But having ſeene and underſtood the preface of this Book, he ſhall know my purpoſe, and intent. Moreover, if any one have an opinion contrary to any ſpeech by me recited, becauſe it ſhall have (as I thinke) ſome, probabilitie, he muſt know for anſwer that I know already that he will finde whereof to ſpeake, and that which ſhall be very likely; which I my ſelfe can doe alſo, but I ſeek not to complain, as thoſe which ſeeke applauſe and favour at Theaters, or which ſet theyr words to ſayl. But alwayes I call to witneſſe for me, Experience and the rule of Reaſon, wherefore I have here ſet down nothing at all, but what I have gained (with much travaile and induſtry) by Experience. For I have done no other thing day and night, but meditate and ſpend my ſpirit, in the judgement a[•]d interpretation of dreames. But I muſt requeſt one little favour of the Reader, that he would neyther adde nor diminiſh any thing of my preſent worke. If 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 all away, it argues hope to be relieved of all his evils: to vomit wormes by his mouth, or upon his ſeat, is to know his enemies, and familiar wrongers, and to overcome them.

Of Flyes, Hornets, and little Wormes, which are ingendred in the fleſh.

LIttle wormes, are care, and anger, and oftentimes diſpleaſure, which one ſhall have by his wife, or familiars. Hornets are ill people, which will aſſault and diſcredit the dreamer: to Taverns it ſignifies, that their wine ſhall ſpill, and ſowre: for ſuch great flies, love and deſire vineger.

Of Beating and Hatred.

FIghting with his friends, or ſtrangers, is not good: the ſieke ſhall be in danger of raving and loſſe of ſenſe: to fight with great perſonages, as Kings, Princes, and Magiſtrates, is very bad: to dreame to hate, or to be hated, whether of friends or enemies, is ill, for one may have need of all the world.

Of Slaughter.

TO ſée people ſacrificed or kild, is good; for it is a ſigne that our buſineſſe is accompliſht, or near the end.

Of the Crocodile and the Cat.

CRocodiles ſignifie Pyrates, or Robbers by Sea, or murtherers and wicked perſons in any ſort like the Crocodile: the Cat ſignifies the Adulterer or Harlot.

Of Crutches.

WAlking upon Crutches, to the Malefactours, is priſon, chaines, and ſtocks; to others it is ſickneſſe, or a vagabond like life.

To walke upon the Sea.

FOr to walke upon the Sea, to him which would travell, as alſo to a ſervant and him which would take a Wife: the one ſhall enjoy his Wife, and the other ſhall have his maſter at his own pleaſure, it is alſo good for him which hath a law ſuit, for the Sea repreſents the Judge, which handles ſome well, and others ill: and the woman, by reaſon of the moiſtnes: and the Lord, by reaſon of the might. To a yong man, this dream is love of a delightfull woman, to a woman it is diſſolute life of her body, for the Sea is like to a harlot, becauſe it hath a fair appearance and ſhow, but in the end ſhe brings many to evill: this dream is good to all thoſe which live and make profit upon the people, and which govern any publike matter; for they ſhall have great honour and profit: For the ſea is like a multitude, by reaſon of the diſorder and confuſion of the waves.

Of Sickneſſe.

TO be ſick, is good onely to thoſe which are in captivity or great poverty, for ſickneſſe makes active and lean, and diminiſheth the booy: to others it is great idleneſſe and want of work. It is the ſame caſe to dream that you viſit a ſick man, which you know ſignifyeth that the event ſhall happen to to him, not to the dreamer: For we hold, that our friends, neighbours, and familiars, are the fantaſies and images which repreſent things that are to befall us. Eſpecially, I have obſerved that all the good or evill things which the ſoul would ſignifie to us betimes, and of greater importance, ſhe brings and repreſents them in our own perſon: but thoſe things which ſhe denounceth more ſlowly, and of leſſe apparance, ſhe repreſents them by ſome other.

To make Statues, or Images of men.

FOr to make images of men, whether of earth or any other matter, is good for Governours of children, for they ſhall govern and inſtruct them with honour and profit. And to thoſe which have no children it is good alſo, for they ſhall have ſome very like themſelves.

To be faſtened in a Cart, and carried in it.

FOr to be tyed in a Cart to draw as an Horſe or Oxe is ſickneſſe, ſervitude▪ and pain, to every body, how rich or mighty ſoever he be: to be carried in a Cart or Coach, or drawne by me [〈…〉] to have might and authority over many, and to have children of good behaviour: as for Travellers, it is ſurety with ſlowneſſe.

To be apparelled ill favouredly.

IF one be ill favouredly attyred, it is ill to all, and ſignifieth abundance of mocking and flouting, with ill iſſue of affairs: this dream is only good for flaughters and Players.

To write with the left Hand.

WRiting with the left hand, is to make ſome ſecret circumvention, to cunny-catch, deceive, or defame any one.

Of a Father in Law, and Mother in Law.

TO dream to ſée a father in law, or mother in law dead, or alive, is ill, eſpecially uſing violence, or threatning: uſing gentle ſpéech, and good entertainment, are vain hopes and deceits. Sometimes they ſignifie voyages; for the naturall father, and mother, repreſent the houſe: the father or mother in law, ſtrangers.

Of our Predeceſſors, and Succeſſors.

PRedeceſſors, as Grandfathers, and other anceſtors, ſignifie care, which ſhall turn to good or evill, according to the order and circumſtance of our dream. Our ſucceſſors being but Children, is anger and pain: being greater, ſignifie ſupport.

The Rat and Weaſell.

THe Rat ſignifies the ſervant: it is good to ſee many playing and ſporting. But the Weaſell ſignifieth a bad and wicked Wife, or Law, or Death, or gaine: according to her doings, goings▪ or commings.

Of Durt.

IF you dream of Durt, it ſignifieth Sickneſſe, or diſhonour.

Of the Baſon.

TO dream of a Baſon, ſignifieth a good Maid: to drinke or eate therein, is love of the Servant: to ſée himſelfe in the Baſon, as in a Glaſſe, is to have children by the Servant.

Of the Image, or reſemblance.

A Statue or Image, ſignifieth children, and the will and affection of the dreamer. An Image of ſolid matter, and not rotten, is better then the painted, or one of earth, waxe, and ſuch like. That which befalles the Image, ſhall befall the children and affaires of the dreamer.

Of the Midwife.

A Midwife ſéene in a dream, is revealing of ſecrets, and hurt; it is death to the ſicke; for ſhe alwayes pulleth out that which is contained, from her which containeth it, and layeth it on the ground: to thoſe which are kept by force it is liberty: often ſéene of her which is not with childe, ſignifyeth ſickneſſe to her.

Of Thornes and Stings.

STings and Thornes are griefs, impeachment, care, and heavineſſe: to many they have ſignified love, and alſo injuries by wicked perſons,

Of a Chaine.

A Chaine is a Wife, defaining, ill ſucceſſe of affayres, and hinderance.

Of Comfort.

IF you dreame you have comfort of any one: to the rich and happy, it is miſhap and injury: to the poore and afflicted, ayde and comfort.

Of a wound.

FOr to dream to be wounded in the ſtomack or hart; to young folkes ſignifieth love, to old, griefs and heavineſſe: in the palm of the right hand, is debt and warre, by reaſon of the ſigne which is made thereby, but new skin recovered in the wound which one cals a skar, is an end an iſſue of evils.

Of Debt, the Creditor, and the hirer.

THe debt and the creditor repreſent the life: wherefore to the ſick, the creditor urging and conſtraining is great danger, and receiving, is death. For we owe a life to nature, our univerſall mother, which ſhe makes us reſtore and [•]ay: the creditor dying, is end of heavineſſe: the Tennant or So journer ſignifieth as the creditor: ſometimes the creditor repreſents the daughter which demands her dowry to marry.

To be a Foole, or Drunkard.

FOr to dream to be a foole, is good to him which would undertake any buſineſſe, for fools and mad-men do that which come into their brain. It is good alſo for Marſhals and Shrieves, which would have authority over the people, for they ſhall have great report and honour. It is alſo good for thoſe which would governe and teach children, for children do willingly follow fooles: it is alſo good for the poore, for they ſhall have goods, for Fooles catch of all ſides, and all hands: to the ſicke it is health, for folly makes men go and come, not ſléepe and reſt. But to dreame to be drunke, is very bad to all: for it ſignifieth great folly. It is only good to ſuch as are in fear, for the drunken fear or doubt nothing.

Of Letters ſent.

TO ſee Letters and that which is written within, ſignifyes that one ſhall have diſpoſition to things therein contained: but to ſee them onely and not the Contents, is good newes: For in every Letter there is health, Good morrow, God have you in his kéeping, Far[•••]ll, and ſuch like.

Of Plants and Trees comming out of the Body.

FOr to dream that any plant comes out cut of our body, is death or cutting to him; which is meant by that part from whence the plant arifeth.

Of the Scab, Leproſie▪ and Itch.

SCabs, Leproſie, and Itch▪ are ſignes of Honour and Riches to the poore, to the rich and mighty they are Offices and Dignities. It is alſo revealing of ſecrets. But to ſee another leprous and ſcabby, is anger and care: For all ugly and ill favoured things, make ſad their ſpirit which looke on them▪

To caſt ſtones, or to be ſtoned.

TO caſt ſtones at any one, is to aſſaile him with words and injuries; but to be ſtoned and hurt with ſtones, is to hear and ſuffer injuries; for ſtones repreſent injurious ſpéeches. Oftentimes it is a journey or flight, for he which is aſſailed with ſtones muſt fly: when there are many which caſt ſtones, this dream is good for him which hopeth for mony or profit, and comodity by many.

Of Graſhoppers.

GRaſhoppers, or Crickets, ſignifie Muſitians. To ſuch as are in neceſſity, they neyther ſignifie friends nor ſupport, but onely words and talke of theyr affayres: to ſuch as are in feare, they are threats without effect: to the ſicke, they ſignifie thirſt and death.

To ſuffer as another.

TO be in pain and ſuffering as another is to be acceſſary and partaker of his offence and pain. For ſickneſſes and imperfections of the body, have reference to the paſſions and affections of the ſoul.

Of Dung.

FOr to ſee Dung, is good for thoſe which live upon the common People, and which reape gaines by them, and to ſuch as are of baſe eſtate. It is alſo good for thoſe which have charge of publike affayrs. It is good for the Poore to ſleep on a Dunghill, for he ſhall get and heape up ſtore of money: to the rich it is Publike eſtate, office, and honour. For the common People alwayes carry and caſt their ſuperfluities on the Dunghill. To be fouled with Dung by any friend, is enmity with him, and injury by him, but by any ſtranger it is great hurt to come.

Of Prayers and Requeſts.

PRayers and requeſts, of alms, all beggars, poore, and miſerable, are care and anger to thoſe which dreame thereof, for none requeſteth of another without affliction, and none that are afflicted have reaſon and conſideration: by reaſon whereof they are importunate, and cauſe trouble and hindrance: and if they receive money for almes, it is a ſigne of great perill and hurt, and death to the Dreamer, or to ſome friend of his. Poor folks or Beggars entring into the houſe, and carrying away any thing, whether they ſteale it, or it be given them, ſignifie very great adverſity.

Of the Key.

A Key ſeene in a dreame to him which would marry, ſignifyeth a good and handſome Wife, or a good Maid. It is croſſe to a Traveller, for it ſignifieth he ſhall be put back and hindred, and not received: it is good for ſuch as would take in hand, or effect other mens buſineſſes.

Of a Cooke.

TO ſee a Cooke in the houſe, is good for thoſe which would marry; for mariages are not made without a Cook: it is alſo good for the poore, for they ſhall have goods, and ability, to kéep a good and long table: to the ſick it is inflamation, heat, and teares: it is alſo revealing of ſecrets, for a Cooks apparell is white, and is ſeen of many.

Of Cheſſe play.

TO dream that you play at Cheſſe, is gain by lying, and deceit, to ſee another play, is, that he ſhall ſuſtain loſſe by craftineſſe.

Of Butcher[•].

BVtchers which knock downe, kill, cut and divide beaſts, and after ſell them, ſignifie danger and hurt, and death to the ſ[•]ck, for it is their calling to divide and ſell dead beaſts: to ſuch as are doubtfull, it is greater doubt, to captives and bondmen it is iſſue of their evils.

Of an Inne-keeper.

AN Inne-kéeper which kéeps a publike Inne, ſignifieth death to the ſick, he therfore repreſenteth death, becauſe like as death, ſo he entertaineth all perſons: to others it is trouble and heavineſſ[•], danger, and travell. The Inne ſignifieth the ſame as the Inne-kéeper.

To be kept and detained.

TO be kept and detained by any one, is impeachment of affayres, and continuance of ſickneſſe to the Sicke. Notwithſtanding, to thoſe that are very low, and near theyr end, it is recovery of health, and continuance therein. For the kéeping, repreſents life which ſhalbe prolonged: but deliverance, diſſolution, and loſſe, is quite contrary, and death: to enter into priſon, and captivity of bonds, either willingly, or by force, is great ſickneſſe, or anger. Sergeants and Hangmen are captivity, heavineſſe, and revealing of ſecrets, to malefactors.

Of Holy Evens, Joyes, and Banquets made by night.

HOly Evens, and Feſtivals by night, are good for ſuch as would marry, or make mariages, and ſuch as ſeek company, and affinity: to the poore they are a ſigne of goods: to the ſad and fearfull, end of heavines, and fear: for none watch willingly all night in daneing, good cheere, and myrth, but thoſe which are joyfull: to whoremaſters and harlots it is revealing of theyr deeds: to the rich and wealthy, they are trouble and divulgation.

Of places of Aſſembly.

PLaces of Plea, the Market, Theaters, High-wayes, and great places in a Town and Suburbs, and Churches are troubles and confuſions, by reaſon of the multitudes of people, which reſort to the foreſaid places. A market filled with goods and folks, is good for thoſe which traficke, but an empty Market the contrary.

Of Statues.

BRaſen ſtatues being very big, ſéen moving in a dreame, are riches and revenews: But excéeding great ones, and moving like Monſters, are great terrours and perils: becauſe one cannot ſee them without frighting. Statues alſo repreſent Magiſtrates and Governors of the 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 Bird[•].

THe Madge howlet, the Owl, the Bittern, the Bat, and all other night B[•]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.

B[•]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 non[•] 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 h[•]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 Oven. To him which would marry, or which would get affinity or company, it is better to dreame of the Vine, and wine, then of Corn, or Barley; and for him which deſireth to advance himſelf, it is better to give then to take any good, if he take it not of the more apparent perſonages.

Of Stuffe.

TO dreame you ſée all ſorts of ſtuffe, which you can tye, truſſe, or carry, eſpecially in doſſers, panniers; or baskets, whether chaines, carcanets, &c. ſignifies good to thoſe which would marry, or make any other affinity, but it is croſſe to thoſe which would make any voyages, run or flye, or which fear to be ſurpriſed: always excepting thoſe which would ſurpriſe another, and uſe any deceit or cunning.

To meet folkes.

TO dream to meet or ſee folkes, whether men or women, if they be ſuch as love us, or we love them, or which are willing or have done us any good, and have had no deſire to hurt us, but wiſh us well, be they eyther alive or dead: the dreame is good. For thoſe which the ſpirit ſees or méets with the body ſléeping, they are kindes and images of things to come, amongſt which, our friends ſignifie good, and our enemies the contrary, ill.

Of the firſt eſtate and fortune.

IF any man being become poore after he hath been rich dreams that he hath ſuch lands and poſſeſſions as he had before, and the ſame folks which he had before is with him in his houſe, or the deputies tenants or farmers, which he had in his proſperity upon his lands; this dream is good: for it ſignifies that his good fortune will returne: and on the contrary, if a man now rich, dreams that he ſees or hath thoſe things which he had when he was poore, foretels him, that he ſhall returne to his poverty, and that he ſhall have ill luck.

To judge that he whom we think is our Enemy, is our friend, and the contrary.

PEople of recreation, whether loved of thoſe which ſee them in theyr ſleep, or which love them and honour them, or beare them good will, although they have not great familiarity and acquaintance together, ſignifie proſperity and dayes of recreation to come: and on the contrary, thoſe which being ſeene in a dreame, hate them which ſee them, although they are ignorant of theyr enmity and ill will, ſignifie ill. So then when you ſhall ſée in a dream, any perſonage which you thinke to be your friend, and the day after you have no proſperity or good luck, then you may judge that he beares you no good will, but that he is a diſſembler: and on the contrary, if you ſée any one whom you ſuppoſe to be your enemy, and yet the day after you have good lucke, then thinke that it is wrong for to judge him your enemy, and you ought not to bear eyther an ill eye, or an ill heart toward him.

To ſee or meet Tradeſmen, or any pleaſant Maid, or woman.

ANy Tradeſman which one dreames that he ſees or meets, have the ſame effect which their Art hath; and the ſame effect is it to ſée theyr Shops. And yet you muſt except a Whore: for to dreame that you ſee or meet one, is a ſigne o[•] joy, and no ill dream. But to ſée the brothell-houſe where ſhe kéepes her Whoredome, is to dreame of heavineſſe and ill luck, becauſe it is a publike place, full of trouble.

To ſee little children or yong men, to wit, of mean age, or old folkes.

AMong little children, it is better to dream you ſée boyes, then girles: and yet, both import care, becauſe for little ones we muſt care. Little children or other of middle age, ſeen in a dream, are better then to ſée old folkes. And yet if the dreamer were in any buſineſſe to bring witneſſe, or to become ſurety, and deſireth that men ſhould give▪ credit to his words or writings, it were better for him to dreame to ſée folkes of a ripe age, or old: provided alwayes that thoſe old folks do nothing in [•]otage, or upon an old grudge.

Of Trees and Plants, comming forth ſoone or late. Alſo of living Creatures.

AMongſt ſlow Trées or plants the Oak, the Olive, the Cypreſſe Tree, and other ſuch: in like ſort the Elephant, the Raven, the Hart and their like; ſig[•]ifie good o[••]vill to come ſlowly; according to the diſpoſition and different qua[•]ity wherein one ſées them. But Trées or plants which grow quickly, as the Vine, and the Peach trée: and among beaſts the Hog and ſuch like, ſignifie on the contrary ſide, either good or evill whicſh ſhall quickly happen.

Of Walles, Foundations, and old Trees.

ALl ſound and firm things, as walles, foundations, and old trées, and ſtuffe of yron, and the Loadſtone: are ſignifications of ſurety, to thoſe that are in doubt and feare, provided that one be not locked in them.

Of Chariots.

CHariots, which are not in uſe, as to dream to guide a chariot drawn or carried by Wolves, Leopards, Dogs, or ſuch like beaſts, is good onely to thoſe which fear great Enemies: becauſe ſuch beaſts when they are ſet betwéen the draught tree, are ſubject to the guider: but to dream to be carried therein by men, is good onely to thoſe which would command and be obeyed: to others it is diſcredit and hurt.

Of Flattery.

IT is good for none but ſuch as uſe it, to others it is a ſign to be abaſed; becauſe flatterers are leſſe and baſer of courage then thoſe which uſe it not. To dream to be pleaſant, and eaſily to endure to be flattered, is not good; eſpecially if the flatterer be one of our familiars, for it ſignifies to be betrayed by him.

To be ſold.

FOr to dream to be ſet to ſale (as they were wont in the old time to ſell theyr ſervants, and they do at this day amongſt heathen Nations) is good to thoſe which wiſh to change their preſent eſtate and quality: As to thoſe which are kept in poverty and ſervitude: but to the rich and the ſick, and thoſe which are placed in honour and authority it is ill, and after this dream it hath fell out, that many have been taken and ſold,

To buy.

TO dreame to buy all ſorts of things which one uſeth, is good: to buy that which is only for victuall and relief, is good for the poore, but to the rich and wealthy, it ſignifies expences and great charge.

To get.

FOr to dream to get and heap up goods, and eſpecially fayr houſhold ſtuffe, and well ordered, and much, or any more then we had before, is good: but not moſt excellent above our eſtats and quality, for this would be without reaſon, and would ſignifie much hurt.

Of Poverty.

TO dream to be in neceſſity and poverty, ſignifieth ſome good to one: and yet this dream brings no good, but ſignifieth croſſe fortune to thoſe which make commodity of theyr tongue, and fayr ſpeech.

Of things which one dreams to befall little children beyond their Age.

TO dream of any thing to befall little children, which is not propper to theyr age, is not good: as to dreame that men children have beards, and gray hayrs, and that little wenches ſhould be married, and have children; which ſignifieth to them death at hand. And yet to dream that little children ſpeak well is good, becauſe it is proper both to man and woman to ſpeake. But as for other things happening beyond theyr age in thoſe which are not very little children, it was declared in the firſt Book, in the Chapter of alteration, and change: dreams which are of the generation of children, or of weddings, foretel that our children being in a farre Country, ſhal return; eſpecially the wife and children, if by chance any one hath took them from us: if one dreams to plough the earth, and ſow ſeed therein, it ſignifies the ſame.

That that which is ſignified by one thing, is alſo oftentimes the ſignifier of the ſame thing.

THe Eyes ſignifie and repreſent Children, whereupon a woman dreaming that her eyes were ſore, found her children ſick: and another dreaming that her children were ſick, had after ſore eyes.

Of Vomit.

AL vomiting, whether of bloud, meate, or flegme, to poor folks if they dreame it ſignifieth profit, and to the rich hurt, for the firſt can loſe nothing, untill they have it, but the others having goods already, ſhall come to loſe them.

To ſee or have often the ſame dreams.

TO ſee often the ſame dreames, and many nights one after another; is a ſigne that our ſpirit doth admoniſh and foretell us affectionately the ſelfe ſame thing worthy to be thought upon: for when we have great affection to any thing, we cannot but think and ſpeak thereof. But if the ſame dreames are ſéen with long ſpace of time betwéen them, they do not alwayes ſignifie the ſame thing, but divers according to the change of the time and affayres, neyther more nor leſſe, though many have dreamt the ſame dream, it will not ſignifie to all alike, but rather diverſly, according to the divers eſtate and quality of the folks and their different affayrs. A certain Perfumer dreamt that he had loſt his noſe, and he loſt his Merchandiſe and ſold no more: the loſſe of his noſe, ſignifying his perfumes. A long time after, being no Perfumer, he dreamt the ſame dream, that he had no noſe, and he was afterwards accuſed for falſhood, and fled out of his Country: for it is an unſeemly thing to lack a noſe, which is the moſt perſpicuous place of all his face: Whereupon Virgil ſaith, Et trun[•]as inhoneſto vulnerena[•]es. The ſame Perfumer being ſicke upon a time after, dreamt againe that he had no noſe, and he died: for dead mens heads have no noſe. So that the ſelf ſame dream, in the ſelfe ſame man ſignified diverſly thrée ſeverall times: firſt, loſſe of his Merchandiſe: ſecondly, loſſe of his honour: and thirdly loſſe of his life.

Of Veſſels and Inſtruments.

EUery Ueſſell or Inſtrument, ſignifieth the art or trade wherein it is uſed, or that which one uſeth to put therein. As Tuns ſignifie Wine or Dyle, heapes of Corn or Barly, or ſuch like thing, ſomewhat near or equipollent to that whereto it is applied: the tooles and inſtruments in this ſenſe, ſignifie friends, children, and Parents: victuall and proviſion ſignifyeth the Maſter of a houſe, the Coffers and Cabinets the Wifes and the Stewards. But in all, you muſt judge with regard of circumſtance. As one having the order of Knighthood, and requiring a charge or conduct of ſome men of war, dreamt that being called of one, he went out of his houſe wherein he was, and having gone downe two ſtaires, he thought that he which called him, reach'd him a Crown of Dlives, ſuch as the Roman Knights uſed to weare in their Pomp: after which dream he was very joyfull, and all thoſe that were of his company, were in hope that by this dream he ſhould have his requeſt: but he had not, and the reaſon thereof was, becauſe he received the Crowne not in going up the ſtayres, but in comming down: for to aſcend, ſignifieth honour, to deſcend the contrary. Notwithſtanding, this dream ſignified another thing unto him: to wit, that he ſhould marry and eſpouſe a Maid, for the Crown was of tied branches, Wherefore he which expounds dreams, muſt not reſt in one thing onely, but he muſt underſtand all the diſpoſition and derivation of them: for thoſe which judged of this dream onely by the crown, without having regard to the deſcent of the ſtayrs, were all deceived in theyr expectation.

Of Parentage.

ALl thoſe which are of one Parentage, eſpecially children being repreſented by a Dreame, having or doing any thing: ſignifie that ſomething ſhall be done or fall out comming near the ſaid things, to whomſoever of the kin it happen. A man dreamt that his daughter was crook backt, and the ſiſter of the dreamer dyed: and not without cauſe, for he dreamt that ſuch a near kinſwoman was not well, ſhortly after which, his ſiſter departed.

Of things which encompaſſe.

ALl thoſe things which encompaſſe us or receive us, have the ſame conſideration: as one dreamt that he was apparelled in a gowne of wood, now he ſayled and his ſayling or voyage was hindered: for the gown of wood hindering him, repreſented the ſhip. An other dreamt his gown was cut into ſmall pieces: and his houſe fell down. An other dreamt he had loſt the roofe of his houſe, and he loſt [•]is clothes. A Marriner dreamt he ſaw a wall break, and the pieces and ſides of his ſhip were broke: and yet all ſuch things may have reference to the body, and therefore not without cauſe, one which dreamt that his gown was broken and torn, was wounded in his body, and in the ſame place where he dreamt his gowne was torn: and as the gowne ſhewed it ſelfe to be the caſe of the body, ſo the body is the caſe of the ſoul. In like ſort ſervants (beſides other things which they may ſignify) repreſent the bodies of theyr maſters, wherefore there was one that dreamt he ſaw his ſervant ſicke, and was ſick himſelfe of a feaver, and the body is the ſervitor of the ſoule, which ſéeeth the dream. An other dreamt he had a horſe foot, and was afterward knighted: for as his feet bare him, in like ſort the horſe ſhould carry him. He which dreames the King will give him ſomething out of his mouth, muſt thus interpret it: that there ſhall be ſome ſentence given, or word ſpoken, which ſhall redound to the profit of the dreamer.

Of imperfect or halfe-finiſhed Works.

TO dream that works are onely halfe done, ſignifieth evill ſucceſſe of affayrs, and it were better not to begin them. Cilex making a requeſt to the King to have the ſucceſſion of his brother, dreamt that he ſhore a ſhéep to the middle of her body: and taking a great deale of the fléece, awaked, dreaming that he could not obtain to ſheare the reſt: after which dream he expected to obtaine the moity of his brothers inheritance, but on the contrary, he neither obtained it all, nor any part thereof.

Of Townes.

TO dream to ſee Towns whereto one reſorts, is better then to ſee ſtrange towns; eſpecially if they be townes of his own Country, and thoſe wherein one hath had good fortune and proſperity: and above all, it is good to ſee them well peopled, and filled with inhabitants, goods, and Merchandiſe: by which things one may know the honor and riches of the towns. Parents alſo are ſignified by the towns where we make our reſidence. As for example. A man dreamt that his Country, and the place where he was born, was faln down, and ruinated by an Earthquake, and his father was condemned to death, and executed.

If it be poſſible at the ſame time to have both good and bad dreames.

A Man may dream both good and bad dreames, not only in one and the ſame night. Nay more, in the ſelfe ſame dreame one may ſée both good and bad things, which the interpreter muſt ſeparate in judgment. And it is no marvaile, ſince the life and affayrs of one particular man, are ſuch, that is to ſay, mingled ordinarily with good and evill: and in the ſame time one may do and ſuffer both good and evill: neither muſt we be alwayes content with one onely iſſue of our dream, becauſe it hath not alwayes the like effect: wherein Antipater an Interpreter of dreames, often deceives himſelf: for when any one hath dreamt that he embraceth yron, it ſignifyeth that he ſhall be impriſoned, and live among yrons. The good Antipater to another which hath had the like dream, will interpret; that at a particular combat in a cloſe field, he ſhall be condemned: or he ſhall kéep a Fencing Schoole, and live as it were among, and by yron; to wit, by the Exerciſe, and Art of Fencing, when one doth nothing but handle daggers, and ſwords of yron: to whom notwithſtanding this falles not out, but he hath a Member cut off. Wherefore we muſt not alwayes reſt at one onely point, or effect that happeneth, for it were to deal with beaſts (or as Fidlers that can play debut one tune) but we muſt be ingenious, to viſe every day divers things, and they muſt not in all points be divers, but ſome what alike: for our ſpirit and nature, are fertile, and recreate and ſport themſelves in variety.

That our Brethren, ſignifie our Enemies.

OUr Brethren have the ſame ſignification as our Enemies, as touching the effect and event of dreams: and our Enemies on the other ſide have like effect with our Brethren, and not without reaſon. Becauſe our Brethren bring us nothing, when they are borne, but diminiſh our Inheritance and Succeſſion: and are the cauſe that thoſe things which ſhould be all our own, are divided into many parts between them and us: Timocrates dreamt that he buried or cauſed to be interred, one of his brothers departed, and a little while after, one of his adverſaries or Enemies dyed. And the death of our Brethren, ſignifyeth not only loſſe of our enemies, but alſo deliverance or acquittance from ſome loſſe, or hurt, which attended us, and whereof we ſtood in fear. As it happened to Diocles the Grammarian, who ſuſtained no loſſe of mony, whereof he ſtood in doubt, and was afraid, becauſe he dreamt before, that he ſaw his brother dead.

Of Funerall Banquets, reviving, and mounting to Heaven.

NEyther to ſée, nor to eate ſuch meate, as one dreams is prepared for the feaſts of the dead, is not good to dream. Neither in like ſort, to dream that you make ſuch a feaſt, for your parents, or friends, for it ſignifieth, and foretelleth to the ſicke, his owne death, and to him which is in health, the death of ſome familiar friend of his. To dreame to dye, and afterward to revive is not ill, but ſignifieth victory. Such things as one bath cuſtome to offer, and preſent in oblation for the decaſed, is not, a good dreame either to offer them, or to take of them, for it ſignifyeth death, eyther to the dreamer, or to ſome of his parents. Notwithſtanding to take victuals, gold, ſilver, apparell, and veſſels, from the hand of the dead, whether if be altogether, or at divers times, it is a good dreame, and a ſigne of profit. But to dream he mounts to heaven, for him which is ſick is death, in like ſort to be in great tranquility, reſt, and happines.

Within what time dreames come.

ALl things, which are wont to have a certain determined time, and are ſéen in a dreame, muſt be referred to that time: and other things, which have no certain, nor determinate time, which theyr effects will ſhew. And we muſt iudge of the time farre or near, according to the circumſtance of the dreame. For he were a foole, that would refer to a year, the effect of a mans dreame, wh[••] his conſtituted eyther in great pain, great hope, or great fear. And we muſt know, that the things which a man dreams to ſee farre off (as it were about heaven) have theyr effect more ſlow, by reaſon of the long diſtance. Moreover, we muſt not be ignorant, that good or evill dreames ſignifie to the great or little, greater or leſſe good or evill.

The End of the Fourth Booke,

The Fifth Booke of Artimedorus His Expoſition of Dreames.

Containing certain examples of Dreames, with their effects which followed.

A Man dreamt that he drank Muſtard ſo well ſtampt and ſo cleere, that it was potable: it ſo fell out, that one practiſed and coyned a certain accuſation in caſe of a crime of man-ſaughter, wherewith he was ſo well charged, and ſo attainted to the quick, that he received ſentence of death, and was executed by Juſtice. An other dreamt that the water of the River of Xanthu[•], which is near Troy the great, was all changed into blood. A dream very fearfull and marvellous. What then fell out? He caſt bloud at divers times for ten years together, and died thereof: by which appears, that great Rivers ſtay not, but do continue and hold out theyr courſe.

A man dreamt that his cuſhion or Fetherbed, was full of corn in ſtead of feathers. He had a wife which never before had any childe, and that year conce[•]ved, and bare him a ſonne. Another dreamt he lighted a candle at the Moon, and he became blind[•], for he dreamt a thing impoſſible: beſides, the Moon hath no light of her own. A woman dreamt that ſhe ſaw within the Moone thrée images or reſemblances like her ſelf, and ſhe bare thrée daughters, which within a month died, for the Moon hath a moneths life. A man dreamt he ſaw his image or repreſentation in the Moone, and he made long voyages wandring this way and that way a long time: for the continuall change of the Moon, ſignified that he ſhould often change his place and habitation. A man dreamt his privie Members was of Maſſy yron, and he had afterwards a Sonne, by whom he was ſlain, for yron by its owne ruſt conſumes it ſelfe. A man dreamt an Olive tree came out of his head, and he followed the ſtudy of Phyloſophy with great courage, and got everlaſting knowledge and honour: for this is a tree always green and ſound, and by all antiquity dedicated to the Goddeſſe Minerva, reputed the goddeſſe of Wiſdome. A certain man dreamt, that his ſervant whom he loved above all the reſt, was changed into a torch or flame; and he loſt his ſight, and was led and guided by that ſervant. A ſervant dreamt he ſaw a ſtarre fall from heaven, and another come out of the earth and flye up to heaven, his Maſter died, and his Maſters ſon roſe up into his maſters place. A Brother having his ſiſter rich and ſick, dreamt that before her doore grew a Figge-trée, from whence he gathered ſeven black Figs, and eate them, his ſiſter deceaſed ſeven dayes after, and made him her heyre. A man dreamt he caſt his skin, and renewed it as a ſerpent, and the day after he died; for the ſoul which muſt leave the body, repreſents ſuch like viſions to it in a dream. Another dreamt that his father drew his ſiſter being married, from her husband, and gavē her in marriage to another, and he died ſoon after: for his father repreſented God the creator and heavenly father of our ſouls: th[•]s ſiſter repreſented the ſoule of him that dreamt it, which ſiſter being ſeparated from her ſpouſe and given to another, ſeemed to ſay that ſhe ſhould be ſeparated from her body, and ſhould live and converſe elſewhere: ſignifying that the ſoules of thoſe which dye, do nothing but only change their place. A man dreamt that he was great with childe, and that he was delivered of two black daughters, and he loſt both his eyes or the ſight of them, for his two eye-lids which covered his eyes, fell down. A ſonne being farre from his country, dreamt that his own mother bare him again, he returned into his own Country, found his mother ſick, and was made her heyr by her death and will. This dreame ſignified as much to him, to wit, that by his mothers meanes he ſhould come from poverty to riches. One dreamt that he ate his bread ſtéeped in honey, and he thereupon gave his minde to the ſtudy of Philoſophy, and thereupon got wiſedome, honour, and goods. The honey therefore by his ſweetneſſe, ſignified the ſweetneſſe of wiſdome, and the bread, wealth. Another dreamt, that from his ſtomack there came eares of Corne, and that there was one which pluckt them out; he had two ſonnes, which ſoone after him, dyed.

The end of the fifth Book of Artimedorus.

AN EPITOME OUT OF VALERIUS MAXIMUS, Concerning Dreams.

Of the Emperour Augustus, and Calphurnia.

AS Artorus Phyſitian to the Emperour Auguſtus ſay in his bed, the Night before the Armies of the Romans (namely the Hoſt of Auguſtus and Mark Anthony on the one party, and the Bands of Brutus and Caſſius on the other) were to figot the Battell in the Philippick Fields; Pallas preſented her ſelfe to this ſaid Phyſitian, commanding him to tell Auguſtus, that although he was very ſick, he ſhould not fail but be preſent at the battle. Which Auguſtus underſtanding, that he were very ſick, he ſhould not faile but be preſent at the battle. Which Auguſtus underſtanding, he left his Tent (being carried in a Litter) though he could not fight for the victory: preſently the ſouldiers of Brutus' army ſarpriſed his Pavillions, and although Auguſtus had reſolved not to ſtir out of his Tent by reaſon of his ſickneſſe, nevertheleſſe by the admonition of his Phyſitian, by this meanes he ſaved his life: for the ſouldiers of Brutus, aymed chiefly at his Tent, ſuppoſing to have found him there. But becauſe this Emperour was ſubtle▪ wiſe, and adviſed in all his actions, the example of his ad[•]pted father and predeceſſor Julius, being yet freſh in his mind, perſwaded him to obey the dreame of his Phyſitian. For he wel knew that Calphurnia, the wife of Julius Caeſar had ſéen in her ſléep the night before he was ſlain, that he lay wounded in her armes and boſome, with many wounds: by reaſon of which horrible dream▪ ſhe intreated him not to be [•]een the day following at the Court: but he not willing to give eare to a womans dream, thought rather to go to the Senate, and ſate in Parliament, where he was put to death; being miſerably wounded, with more then twenty wounds.

Of Publius Decius, and Manlius Torquatus, Conſuls of Rome.

THe Uiſion which appeared in ſleep, all in the ſame night, to Publius Decius and Manlius Torquatus, was of great admiration, and manifeſt iſſue. For then when theſe two Conſuls pitched a Field near the Hill Veſuvius, viz. when the Latins left the ſide of the Romans. To each of theſe two Conſuls ſléeping, appeared a man, and told them, that of the one Army theyr Captain ſhould be ſlain, and of the other a great company ſhould be diſcomfited: but the chief of that Hoſte that would aſſail the Troops of the Enemies, and vow to ſuffer death f[•]r the reſt, they ſhould have the victory. Hearing this newes, and waking rom their ſléep, theſe Conſuls made a covenant together, that what wing ſoever, ſhould firſt ſéem to ſtoop, under the burthen of the battaile, the captain of that band ſo diſcomfited, ſhould lay downe his life for his country: and although neyther the one nor the other feared this adven[••]re yet the chance fell upon Decius, for his Troops began to be out of heart, which he ſeeing, caſt himſelfe in the middle of his Enemies with his ſword in his hand, and was ſlain. So the Romans had the triumphant and deſired Uictory againſt the Latines b[•] the death of one of their chief Captains, following this dream.

Of Cicero.

TUlly being baniſhed Rome by the conſpiracy of his Enemies, went to a Uillage, and in his ſléep▪ ſeemed walking by deſart places, to meet with Marius then Conſull, and his Troopes: who demanded of him why he was ſo ſad, and the cauſe why he haunted thoſe deſarts, and was ſo tranſported into an unknowne way: and after he had underſtood the many injuries which Tully had undergone, he tooke him by the hight hand, and gave charge to the principall of his Officers, to leade him to his Chappell, telling him he ſhould heare there ſome good newes of the reſtoring of his eſtate, which fell out in like manner. For in that Chappell which Marius had cauſed to be built, the Senators ſate in counſell concerning the return of Cicero, and it was ſo concluded, that he ſhould return ſafe, and ſound, without any charge or diſhonour.

Of Caius Gracchus.

AS Caius Gracchus ſlept, he dreamt he ſaw his Brother Tyberius, telling him that he ſhould be killed, as himſelf had beene before. Many heard that he made account of this dreame, eſpecially before he was made Tribune of the people; in which Office he received his death, agréeable to his brothers.

Of Arthur Rous.

THere being a prize to be plaid at Syracuſis, Arthur Rous a Roman Knight, dreamt the night before, that a Carrier of Nets, or a Fiſher ſhould kill him. The day after he was at the Combate, and told his dream to the Defendants. It fell preſently after, that near the place where this Arthur was, they came to bring in the two Combattants, one whe[•]eof carried for his deviſe, a fiſh upon a hooke: when Arthur had ſéene the face of this Fiſher, he ſaid unto him, I dreamt to night that you ſhould kill me; aud therefore would have departed thence, doubting ſome wicked attempt, becauſe of his dream. But the Combattants giving him theyr words of aſſurance, he tarried the hazard of his death. For in the ſame place the Fiſher vanquiſhed the other combattant, and thinking to run him through with his ſword, the blow glanced aſide and lighted on poore Arthur, which miſerably in this caſe tryed the effect of his dream.

Of Haniball of Carthage.

HAniball ſléeping, had ſuch a Uiſion, that he ſéemed to ſee a fayre young Maid, like an Angell, which was ſent to him from heaven, to conduct him to aſſaile Italy: after which turning himſelfe, he ſaw a great Serpent, which by force and violence broke all that he incountred, and after him came Lightning, and tempeſtuous rain, which darkened the day. Then Haniball being affrighted, demanded of this fayre Mayd, what marvellous Uiſion this was, and what it ſignified, and the young Mayd anſwered him, thou ſeeſt the ruine of Italy, wherefore ſay not a word, and leave the reſt to the Deſtinies. I need not here declare what evils Haniball did in Italy following this dream.

Of Alexander the Great.

O How well was Alexander King of Macedon admoniſhed in his ſléep, that he ſhould take better guard of his life: if fortune would have ſuffered him to have uſed this counſell to avoid this danger. For certainly he knew by his dream, before he felt by effect, that the hand of Caſſandra ſhould be venemous▪ and mortall to him▪ and he was perſwaded in his heart, that he ſhould dye by her meanes, before that ever he ſaw her. Always after that dream, whenſoever Caſſandra came into his court, and preſented her ſelfe to him, he remembred when he looked upon her, that hers was that pernicious face, which he had ſeen in his ſleep. Notwithſtanding, when he knew that ſhe was the daughter of Antipater, he drove all fear and ſuſpition away by his courage, ever repeating a Greeke Uerſe, which ſaith, That men muſt not have regard of Dreames: although notwithſtanding all that, the Poyſon was then prepared to kill him: and men hold, that he dyed by the hand of the ſame Caſſandra.

Of the Poet Simonides.

THe deſtinies were more favourable to the Poet Simonides, then to that great Monarch Alexander, who advertiſed and counſelled him from above, being aſléepe, and after his wakening, he betook himſelfe to this conſideration. For as ſoone as the Ship wherein he was, was come to the Haven▪ and there he had found the corps of a dead man without buriall, he tooke compaſſion on the Corps, and cauſed them to be buried: The night following, he dreamt that he ſaw him whom he had buried▪ forewarning him that the day after he ſhould not go to Sea; whereupon, he ſtayd at home on the land, and his fellows (which would néeds put to Sea) were the ſame day all caſt away, by a great Tempeſt that aroſe at Sea, wherefore he was very glad, for having had ſo much credit to the dream in a caſe of life, then to a poore Ship▪ Afterward acknowledging this benefit, he made his benefactor immortall by his Poetry: building him a farre better Sepulchre, and which might make him remain longer in mens memory, then that which he had built for him, among the ſands of the ſea, in a deſolate and unknown place.

Of King Croeſus.

THat dreame which at the firſt exceedingly affrighted the ſoule of King Creſus, and alwayes after made him very fearfull and doubtfull, was exceeding marvellous, and of great force and efficacie. For of two ſonnes which he had, the luſtier which was beſt inriched with perfection of body, and which was to have the Crowne after his Father, dreamt that he was kild with a ſword. Wherefore to hinder and (if it might be) to divert this ill luck, the good father [•]eaſed not to give order by all meanes poſſible. This young Prince called Atis, being before accuſtomed to go warre, was by his father conſtrained to kéep the houſe. He had a chamber furniſht with all inſtruments of war, which his father made be kept from him. He had his Guard well armed and weapond with ſtaves, all which his father commanded not to come near him. And notwithſtanding all this, the Deſtinies made way for ſorrow and griefe. For when a great and Wilde Bore waſted the goods of that Country upon the Mount Olympus, and ſlew many of the Inhabitants thereof; Behold this Country men aſſembled themſelves together, and made recourſe unto the King Creſus: Whereupon, Atis ſo long perſwaded his Father, that he was ſent; and his Father conſented ſo much the rather, becauſe the Bore had no yron about him, but onely téeth, and his fear was of yron, and not of téeth, but what followed? Behold, as one ran fierce and hot after the Bore to kill him (ſee the inevitable lucke, which alwayes awayted the ruine of this yong Prince) he turned upon him a ſword, which was directed againſt the wild Bore: ſo dyed he miſerably, not able to ſhun the effect of his fathers dreame.

Of King Aſtiages, and Cyrus, the firſt of that Name.

AStiages King of the Medes, Grandfather by the Mothers ſide to Cyrus, had two dreames; the firſt whereof was, that the Lady his Daughter covered with her iſſue all the Regions of Aſia, by reaſon whereof he would not marry her to any great perſonage of that Country, leſt the Kingdome ſhould deſcend or come to her, or hers, for he ſtood in doubt thereof. But gave her in mariage to a man of meane Eſtate, of the Country of Perſia. His ſecond dream was▪ that he ſaw proceed out of the Loyns of the ſaid daughter, a Uine, which by continuall growth, other-ſhaddowed all the parts of his dominions and therefore he commanded, that Cyrus which was born of her, ſhould be throwne out and expoſed to the wilde beaſts, ſo to let him die: but he deceived himſelfe, by his humane counſell and wiſedome, ſuppoſing to hinder the felicity of his little ſonne, whom the heavens preſerved, as the dreame foretold.

Of Amilcar.

AMilcar, Collonel to the Carthaginians, when he had beſieged Syracu[••], [•] Towne of Cicile; in his dream ſeemed to heare a voyce▪ which ſayd unto him that the next day he ſhould ſup in the ſame town. He joyfull of this good news, thought that God had promiſed him victory, put his camp in arms, and thinking to give an aſſault and take the town, there fell a mutiny in his Camp, between the Carthaginians and the Cicilians, ſo that thoſe of the town making a ſuddain ſalley, took him priſoner, and made him perforce ſup in theyr Town. So then much deceived of his ho[•]es which he conceived by his dream, he ſupped in the ſame Town as a Captive, not as a Captain: as he hoped, and his attempt preſuppoſed.

Of Alcibiades.

ALcibiades 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 b[•]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 pu[•] out of office. ibid.
• Wraſtling. ibid.
• Of Combatting. pag. 38.
• To [•]ath[•], and go into the Hor houſe. ibid.
• Of Drinkes. pag. 39.
• Hearbes, Roots, and Grains, in Po[••]age. pag. 40.
• Of Bread. pag. 42.
• Fleſh, and Fiſh. ibid.
• Cake[•], 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.
• M[•]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 Ca[••] 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 mea[•] age, or old [•]o l[••]e[•], 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.
• Ho[••] 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 Veſ[•]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 Fif[•]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.