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This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1888 Excerpt: ...systematization of the rules of dream-interpretation is to be met with among the Arabs (see L' Onirocrite Mussulman, par Gabdorrhachaman, traduction de Pierre Vattier). In such cases, it is plain, the interpretation of dreams involved less of individual genius or inspiration, and became a more mechanical process, involving only careful knowledge of formulae, and one which could be easily communicated. Such a state of things points to the transition of dream-lore from the stage of an esoteric mystery to that of a communicable science. Among the Greeks and Romans the religious view of dreams is to be found in popular literature as well as in philosophic writings. In Homer, dreams are distinctly said to be sent by the gods and goddesses, as in the expression fcioc wupos, and it is implied that they may be intended to deceive the subject of them (eg., Agamemnon's dream, Iliad, book ii.). Similarly the dramatists frequently speak of foreknowledge divinely communicated by dreams (eg., Clytemnaestra's prescience as to the fall of Troy in the Agamemnon of Eschylus is ascribed to a dream). The popular view was countenanced to a certain extent by philosophers. Thus Plato found room in his mystic scheme of knowledge for the idea of a divine manifestation to the soul in sleep. In the Tinueus (chaps, xlvi. and xlvii.) a prophetic character is distinctly assigned to the images of dreams. These divine inspirations (divinations) are not, however, given to the rational soul, but to the lower appetitive soul through the medium of the sensible images of rational truths which are reflected on the liver, an organ contiguous with the bodily seat of the appetitive soul. These prophetic visions are received only when the reasoning faculty is fettered by sleep or alienated by disea...
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