Chapter XLVIII.—Causes and Circumstances of Dreams. What Best Contributes to Efficient Dreaming.

They say that dreams are more sure and clear when they happen towards the end of the night, because then the vigour of the soul emerges, and heavy sleep departs. As to the seasons of the year, dreams are calmer in spring, since summer relaxes, and winter somehow hardens, the soul; while autumn, which in other respects is trying to health, is apt to enervate the soul by the lusciousness of its fruits.  Then, again, as regards the position of one’s body during sleep, one ought not to lie on his back, nor on his right side, nor so as to wrench288    Conresupinatis. his intestines, as if their cavity were reversely stretched: a palpitation of the heart would ensue, or else a pressure on the liver would produce a painful disturbance of the mind. But however this be, I take it that it all amounts to ingenious conjecture rather than certain proof (although the author of the conjecture be no less a man than Plato);289    See his Timæus, c. xxxii. p. 71. and possibly all may be no other than the result of chance. But, generally speaking, dreams will be under control of a man’s will, if they be capable of direction at all; for we must not examine what opinion on the one hand, and superstition on the other, have to prescribe for the treatment of dreams, in the matter of distinguishing and modifying different sorts of food.  As for the superstition, we have an instance when fasting is prescribed for such persons as mean to submit to the sleep which is necessary for receiving the oracle, in order that such abstinence may produce the required purity; while we find an instance of the opinion when the disciples of Pythagoras, in order to attain the same end, reject the bean as an aliment which would load the stomach, and produce indigestion. But the three brethren, who were the companions of Daniel, being content with pulse alone, to escape the contamination of the royal dishes,290    Dan. i. 8–14 received from God, besides other wisdom, the gift especially of penetrating and explaining the sense of dreams. For my own part, I hardly know whether fasting would not simply make me dream so profoundly, that I should not be aware whether I had in fact dreamt at all. Well, then, you ask, has not sobriety something to do in this matter?  Certainly it is as much concerned in this as it is in the entire subject: if it contributes some good service to superstition, much more does it to religion. For even demons require such discipline from their dreamers as a gratification to their divinity, because they know that it is acceptable to God, since Daniel (to quote him again) “ate no pleasant bread” for the space of three weeks.291    Dan. x. 2. This abstinence, however, he used in order to please God by humiliation, and not for the purpose of producing a sensibility and wisdom for his soul previous to receiving communication by dreams and visions, as if it were not rather to effect such action in an ecstatic state. This sobriety, then, (in which our question arises,) will have nothing to do with exciting ecstasy, but will rather serve to recommend its being wrought by God.

CAPUT XLVIII.

Certiora et colatiora somniari affirmant sub extimis 0732B noctibus, quasi jam emergente animarum vigore, producto sopore. Ex temporibus autem anni, verno magis quieta; quod aestas dissolvat animas, et hyems quodammodo obduret, autumnus, tentator alias valetudinum, succis pomorum vinosissimis diluat. Item ex ipsius quietis situ; si neque resupina, neque dextero latere decumbat, neque conresupinatis internis, quasi refusis loculis, statio sensuum fluitet, aut compressa jecoris angina sit mentis. Sed haec ingeniose aestimari potius, quam constanter probari putem, etsi Plato est qui ea aestimavit; et fortassean casu procedant. Alioquin ex arbitrio erunt somnia, si dirigi poterunt. Nam quod et de cibis distinguendis vel derogandis , nunc praesumptio, nunc superstitio disciplinam somniis 0732C praescribit, examinandum est: superstitio, ut cum apud oracula incubaturis jejunium indicitur, ut castimoniam inducat: praesumptio, ut cum Pythagorici ob hanc quoque speciem fabam respuunt, onerosum et inflatui pabulum. Atquin trina illa cum Daniele fraternitas, legumine solo contenti, ne regiis ferculis contaminarentur, praeter sapientiam reliquam, somniorum praecipue gratiam a Deo redemerunt, et impetrandorum, et disserendorum. Jejuniis 0733A autem, nescio an ego solus plurimum ita somniem, ut me somniasse non sentiam. Nihil ergo sobrietas, inquis, ad hanc partem? Imo tanto magis ad hanc, quantum et ad omnem. Si et ad superstitionem, multo amplius ad religionem. Sic enim et daemonia expostulant eam a suis somniatoribus, ad lenocinium scilicet divinitatis, quia familiarem Dei norunt : quia et Daniel (Dan X) rursus trium hebdomadum statione aruit victu; sed ut Deum inliceret humiliationis officiis, non ut animae somniaturae sensum et sapientiam strueret, quasi non in ecstasi acturae. Ita non ad ecstasin submovendam sobrietas proficiet, sed ad ipsam ecstasin commendandam, ut in Deo fiat.