themselves with men, but they shall not cleave one to another, even as iron is not mixed with clay."

The prophetic element in Nebuchadnezzar's second dream is sufficiently pathological to satisfy Dr. Coriat, Dr. Brill, or even Dr. Freud.

"Thus were the visions of mine head in my bed; I saw and behold a tree in the midst of the earth, and the height thereof was great.

"The leaves thereof were fair and the fruit thereof much, and in it was meat for all; the beasts of the field had shadow under it and the fowls of heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed and behold, a watcher and an holy one came down from heaven.

"He cried aloud and said thus: Hew down the tree, and cut off his branches, shake off his leaves and scatter his fruit; let the beasts get away from under it, and the fowls from his branches.

"Nevertheless, leave the stump of his roots in the earth, even with band of iron and brass in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth.

"Let his heart be changed from a man's and let a beast's heart be given unto him; and let seven times pass over him."

The vision of the tree is the Manifest Content, an evident disguise of the terrifying fact revealed by the Latent Content in the destruction of the tree as a poisonous, harmful thing. The heart too was changed to the heart of a beast, a reinforcement of the idea in the Latent Content, which is purely pathological and formed from the king's subconscious knowledge of his own physical condition, rapidly approaching the climax which should send him forth with the beasts of the field until his "understanding returned to him."

In view of the affliction to which this dream was a psychophysiological forerunner, there is small wonder that the prophet should have remained a whole hour "while his

thoughts troubled him" before giving his interpretation, which he knew would be verified.

Homer's method of interpretation was similar to that of the Biblical characters. He makes Ulysses interpret and carefully verify his wife's dream:

"But I have dreamed. Hear and expound my dream!
My geese are twenty: which within my halls

I feed with sodden wheat: they serve to muse
Sometimes my sorrow. From the mountains came
An eagle, huge, hooked-beaked, brake all their necks
And slew them: scattered on the palace floor
They lay, and he soared swift into the skies.
Dream only as it was, I wept aloud;

Till all my maidens, gathered by my voice
Arriving, found me weeping still, and still
Complaining that an eagle had at once
Slain all my geese. But to my palace roof
Swooping again he sat, and with a voice
Of human sound, my tears forbidding, said—
"Take courage, daughter of the glorious chief
Icarius: no vain dream hast thou beheld,

But in thy sleep a truth. The slaughtered geese
Denote thy suitors, and myself

Who seem an eagle on thy sight, am yet indeed
Thy husband, who have now, at last, returned,
Death, horrid death, designing for them all.'
He said: then waking at the voice, I cast
An anxious look around, and saw my geese
Beside their tray, all feeding as before.
Her then Ulysses answered, everwise-
'O Queen, interpretations cannot err
Unless perversely, since Ulysses self

So plainly spake the event. Since death impends
O'er every suitor, he shall slay them all.'"

Cicero in his work on "Divination" gives an example of dream interpretation by the magi, held as sages and teachers in Persia.

Cyrus dreamed that "beholding the sun at his feet he thrice endeavored to grasp it with his hands, but the sun rolled away and departed and escaped him." Interpreted the dream ran: "The three attempts of Cyrus to catch the sun in his hands signified that he would reign thirty years."

Cicero adds: "And what they predicted really came to pass; for he was forty years old when he began to reign and reached the age of seventy."

Herodotus gives an example of dream interpretation by the world famous interpreters of Telmessus in Caria.

Croesus, the king whose name has become symbolic, saw in his dream the whole suburbs of his capital filled with serpents, and as soon as they appeared, the horses, forsaking their pastures, came and devoured them. Croesus sent immediately to have the dream interpreted, but before his messengers could reach him with the interpretation as given by the Carians, the dream and its auguries had been verified and Croesus had been taken prisoner. The interpretation given by the oracle ran as follows: that Croesus must expect a foreign army to invade his country, which on its arrival would subdue the natives; because, they said, the serpent was a son of the earth, the horse is an enemy and a stranger."-Herodotus Clio, 78.

Plutarch's story of Eumenes, the Cardian, one of Alexander's generals, is a charming instance of a dream suggested by external stimuli.

In his dream Eumenes saw two Alexanders ready to engage in battle, each commanding his several phalanxes, the one assisted by Minerva, the other by Ceres. After a hot dispute Minerva was beaten by Ceres, and gathering ears of corn, Ceres wove them into a crown for the victor. This vision Eumenes interpreted as boding his own success, for he was to fight for Cappadocia, at that very time covered with young

corn. Furthermore he was encouraged by the enemy's password which was Minerva and Alexander. Accordingly he gave out his word as Ceres and Alexander and ordered his men to make garlands for themselves and to dress their arms with wreaths of corn. Eumenes achieved great reputation for valor after this victory over Craterus.

The interpretation of the so-called Typical Dream is a simple process by reason of the universality of these dreams, and the fact that they are more or less due to outward stimuli. They are common to all races and conditions of men and are accepted by physiologists, psychologists, seers and scientists, by reason alike of their frequent recurrence and of a certain similarity of content.

Coriat defines the typical dreams as "the unconscious thinking of the human race," and declares that they deal with unpleasant subjects without giving rise to unpleasant emotions.

The number of typical dreams is necessarily limited; the following list comprises the most universally recognized:

Flying, Falling, Swimming or Floating, Levitation, Nakedness, Standing upon the edge of a precipice, Dreams of dead persons, of the Death of Relatives, Losing a tooth or having one drawn, Return to school-days, Dreaming of lakes, rivers, etc., Dreams of burglars, Dreams of climbing.

To the dreams given above Freud adds dreams of missing a train and of the anxiety attendant upon school examinations, and four typical erotic dreams, to wit: Passing through narrow alleys; passing through suites of rooms; being pursued by wild animals, horses, bulls, etc.; being threatened with knives, daggers, etc.

The interpretations of these dreams and their attributed origins are given herewith.

THE DREAM OF FLYING.-Havelock Ellis terms this the most usual of the typical dreams. He traces to it the day of man's first transcendent, heavenward thought; we owe to it the legend of Icarus; the story of the winged feet of

Mercury, the tutelary god of the dream. St. Jerome and the happy pagan bishop Synesius attributed it to God's grace. Yet despite its lordly history, according to Mr. Ellis, the origin of this dream is humble; it is due to the rhythmic rising and falling of the sleeper's respiratory organs-with the possibility of a snore! In substantiation of this view he instances cases of persons who have drawn near the brink of death, and having lost consciousness, have had the sensation of flying, as though the soul were taking flight.

Freud attributes this dream to erotic sources, although he admits that it may have several interpretations.

Manaceine mentions the deadening of normal sensations during slumber as responsible for this dream, while Addington Bruce agrees with Havelock Ellis in regard to respiration, but adds another possible cause, namely the freedom from tactile pressure produced when waking by the boots or by the contact of the ground and the soles of the feet.

Coriat defines the flying dream as having its origin in a childhood desire to be freed from conventionality and restraint. He says that this dream is invariably characterized by a keen sense of delight and freedom.

Stanley Hall with the courage of true greatness attributes the flying dream to atavism, or ancestral memory.

None of these explanations, with the exception of those of Freud and of Coriat, are incompatible with the Christian faith or with that of the theosophists, who construe this dream as a corroboration of their belief in the flight of the spirit. Occultism also upholds the flying dream as an actual experience of the soul. Among the exercises given by occult teachers for the control of the astral forces, etc., is the practise of rhythmic breathing. Swedenborg's power as a seer, it is said by his biographers, was largely due to his rhythmic breathing, which he utilized unconsciously to induce a state of trance.

Typical dreams frequently furnish Gypsy interpreters with a clew, when geomancy and symbolism are complicated. The Gypsies interpret flying as a fortunate dream.