THE MOST pleasant Art of the Interpretation of Dreams, whereun too is annexed sundry Problems with apt aunsweares near agreeing to the matter, and very rare examples, not the like extant in the English tongue.  
❀ GATHERED BY THE former Author Thomas Hill Londoner: and now newly Imprinted.  
Imprinted at London in Fleetstreet near to S. Dun stones Church by Thomas Marsh.  
ANNO 1576.   

To the right worshipful Master George Keabel Esquire, Thomas Hil wisheth all health and felicity.  
AFter I had increased this treatise of mine (right worshipful) and weighing how profitable this Art to be of the interpretation of dreams, in that the same showeth to us rather comfortable warning then any vain ●nd unfruitful matter. And that none also but the wise and discreet parsons, may rightly discern and judge of Dreams, seeing it is thought a rash matter to judge of unknown matters, 〈◊〉 those which a man understandeth not.  
Yet how Dreams may be known to ●m, which never had true dream, in ●at they only happen to such, whose spirits are occupied with no irrational imaginations, nor overcharged with the burden of meat or drinckes, or superfluous humours, nor given to any other bodily pleasures. For those which are contrary to this order, are not properly dreams, but be named vain dreams, no true signifiers of matters to come but rather showers of the present affections and desires of the body. And yet dreams seen by grave & sober people, do signify matters to come, and a spirit undoubtedly shewing to them, which by her nature is a Prophetess, that sendeth forth such a motion & workmanship, through which the body as in her proper dwelling, may either be defended from the instant evils & perils, or moved to the attaining of good things to come & that with diligence working the same, that as it were into looking Glasses of the body placed, it might so behold and foreshow all matters imminent. Therefore this difference of true dreams from the vain aught diligently to be noted. Further who that knoweth rightly to judge these, understandeth a great part of wisdom, and they which judge of the same, have a sure and perfit Arte. Besides Hypocrates and Galen do write, how that the Phisitionnes by the Dreams of the sick) may the redyar and aptlyar appoint a perfit diet and due medicines, also for the recovery of the sick: wherefore I see not now that the rash judgement of the ignorant, can rightly condemn the knowledge of this Art, seeing the learned, yea & holy Scriptures, do both allow and witness of Dreams. As the same I may here aptly apply out of the Prophet joel. xi. where God sayeth I will breath down of my spiry●●on all the earth, so that your sons and daughters shall Prophesy and your old men dream dreams, and your young men see visions. Also in sundry places of the new testament we read how that the Apostles and other holy men, were taught and warned by dreams. Besides the learned Trogus writeth, that joseph the son of jacob, first found out this laudable Art of the interpretation of dreams, although Philo attribute the this invention unto Abraham his great grandfather. And after him did the Godly Daniel and wise Solomon leave in writing of this art, as their Pamphlettes extant at this day do manifestly show. But to be brief we learn that this art of the interpretation of Dreams, doth especially consist of wisdom, and by conjecture in that he which conjectureth cunningly, is counted a natural Prophet. So that the interpreters of Dreams (as witnesseth Quintilian) are named coniecturers. Yet for that there be so few parsons that see true Dreams, and fewer which understand or observe them, yea and most few which can interpret them, therefore of this, is the art now come into a contempt with most people. And although I might here writ sundry examples (for confirmation of this art) both of kings, Princes, and others, which wer● warned by their dreams what to do o● avoid or what would succeed after yet for that I mind to be brief, and no to seem tedious unto your worship in so small a treatise, therefore I omit them, craving pardon of this my rud● attempt unto you. And to conclude, I seal perceive this Treatise to be thankfully accepted at your hands, it sha● encourage me shortly to set forth my little Treatise of Probleames with their apt aunsweares, under your worships name.  
Thus leaving to trouble your worship any longer, I commit you to God who send you a godly increase, & happy success in this life.  
Your most bound Thomas Hill.   

The Preface to the Reader.  
IF it be superstitious (gentle Reader) and therefore denied of some men, to have a foresight and judgement in things to come, why is not then denied to learned Physicians, sklfull warriors, weary husbandemen, and polytycke Captains, to have knowledge in the Arts of divination? If they be condemned which be of such antiquity, so generally received, and so often confirmed by the sundry works of learned men, who then shall dare presume to open the secreates of dreams, where in is contained so high, and so many mysteries. But great pittyie were that so noble a knowledge, so necessary to all men be trodden under foot, and so lightly esteemed. At Arts of forknowledge hath been of long●time had in great price and estimation. I times past the noble warriors, the grave Senators, the mighty Princes, & almost every private man, did direct all thei● doings, and weighty affairs, by conjectures and divinations.  
The worthy Romans, seldom took snye great matter in hand, before their soothsayers or wise men brought them good or bad tidings. The Grecians, ●he Arabians, the Chaldees & the Egyptians, did also the like: where upon what through the great credit it grew unto, & what through the commodity and pleasure ●he found thereby: many bent their minds to invent more such studies, which ●s they increased in number, so were their operations divers, and their judgements several. Of the which numbered many may worthily be cut of, some as most detestable and wicked, some as vain and frivolous and many as mere foolish, only those are so reserved and excepted, wherein any wit, wisdom, or reason is contained, among this sort, the divination by dreams doth occupy as a Mistress 〈◊〉 of the chiefest rooms, for that in it beside certain & unfallible rules, besides quickness of wit, there must be adjoined dexterity in learning, gravity in debating the matters & moderation in indgement without the which neither can this art nor any other be used in their right kinds, but all erroneous, no profit shall rise to that Dreamer, no honesty to the devinoure, nor no praise to the art itself. Let not the mis-usage of some men, take away or diminish the commendation, that is incident to so good an Art. Let not the rashness of some in lightly crediting every ignorant and unlearned professors of the same, be a discredit to that which in itself is grounded on certain and sure precepts, but rather when such errors do happen, let us return them on the parson, and not on the Art. For if through the mysuage of some men, good things should be condemned: what Art so good should not be misliked of? what doctrine so wholesome for the people, so profitable for the common wealth and so necessary for man's use, should not be clean banished Then should Physic because under some men's hands, their pacientes prospero not, be rejected. Law, for that sometimes judgement is given amiss be abolished, and the use of Surgery because the Chirurgeon doth often keep the wounded in longer pains than he needs, be cast out of a Common wealth. But as these knowledges are never a whit the less esteemed, thought the unskilfulness and rashness of the practisers, put oftentimes the patients and clients in great hazard, peril and mischief, no more ought this Act of divination to be eschewed, whereby dangers may be foreseen, and yet itself void of all danger & peril. What hazard of life: what loss of substance? or what danger of limb can a dream put the dreamer unto? even so much as when he awaketh, he wondereth how such imagination or fancy crept into his mind. Be his dream never so terrible or fearful, as falling into the hands of thieves, werewounded by them, fighting in bloody battles, or on every side beset with enemies, in such manner as it would make a stout man to quake, yet when he awaketh no skin is broken, he hath no ache in his bones, he is still in his quiet bed, as whole and as safe, as when he went to rest nothing so nor so, it was only a dream. If now he have his knowledge of divination, what a comfort will it be to him? that examining the cyrcumstances in their due time & order, shall prognosticate what such things portend. And thereby may solace himself with good haps, and labour to prevent or hinder the imminent misfortune, or at the lest arm himself so strongly with patience as quietly to bear them: for a mischief known of before, and diligently looked for, is not so grievous as when it cometh on a sudden. It is a wondered thing and almost incredible that dreams should have such virtue in them, were it not that God hath revealed it unto us: When he himself, as a mean, often used them, to open unto his people of Israel, his secret will and pleasure. Were it not that we have read of the wondered chances in old time foretold by them: and were it not again that we daily see the effect of dreams. But alas, our ignorance maketh us so blind, that we know them not, until they be passed. For a man beholding in his sleep the top or end of an house falling down, hearing a dog to bark or howl, seeing a hare to chase a hound, or a bird to fly without wings will seek no further, but esteem it as a vain dream, laughing at his own conceit, having more regard to the present spectacle, then to the cyrcumstaunces to come making no more account of them, then of things casual, natural, or impossible. For a house to fall down is casual, a dog to bark natural, the hare to persecute the hound, is against nature, & a foul to fly without wings soundeth impossible. Yet all these by cyrcumstances signify such events, as may be for the profit or hindrance of the dreamer. It seemeth a thing against nature, & a thing most strange for a woman to be delivered of a firebrand: if Hecuba had left here, and sought no further, then had she not known how her son Paris with whom she then went, should be the destruction of his own country Troy. It is monstrous for a vine to springe out of a woman's bowels, and for the Branches to cover or shadow the great country of Asia, yet this foreshows Astyages, that of his daughter should be born such a child, as should grow to a mighty Prince and unnaturally should drive him out of his kingdom.  
For a Cignet to have feethers soon grown out and flying into the element fil-filing there the air with most sweet tunes and sound seemeth incredible, and beyond man's expectation. But having ● further eye, it may well signify some excellent learned man, for his learning wisdom, and virtue. These few examples gentle Reader of an infinite number, I have set forth to show thee what notable destinies, changes of fortune, notable ●llucke, and notable good luck, what honour, what shame, what singularity in learning and wisdom, have been it ancient times by dreams signified and foreshowed. And in this my treatise smal● in comparison to the number I could seaforth, I will manifest such strange haps as have chanced in later years, and also teach the further how thou mayst vs● and behave thyself in expounding suc● as hereafter are to come, And hear I● crave at thy hands gentle Reader to vs● good discretion, to believe nothing rashly, nor to pronounce any thing without good judgement but first to practise i● with thyself secretly and then if thy judgements fall out right, thou mais● the bolder communicate it with other ●f not, condemn it not, but leave it to their judgements, whose learning being mo●e profound, or knowledge more parfitte can better and more sincerely interpret the same. Thou knowest well enough, that if one string be out of tune, it causeth a● unpleasant sound of all the rest, or if the Physician preparing remedies against poisons making rough things gentle medicines, do mix them untoward ●y and out of season, shall rather further the disease, then cure the sick, even so it is with dreams. If they being sometimes obscure and hard shall not be applied in their due order, but shallbe negligently weighed, over curious in some thing and rash in other, nothing is by them known, nothing can be by them prevented and helped.  
Thus gentle Reader, I take my leave of thee at this time, ceasing to trouble thee any longer, & I trust I have spoken sufficiently to utter my meaning, and to give thee warning, how to deal. If thou canst attain to the knowledge there of, I willbe glad of it if thou canst not, yet blame not me. that wisheth it with all my● heart. I can do no more but teach, thyn● it is to learn, farewell and God prospethy doings.  Qui bene coniectat, vates 〈◊〉 hic optimus extat.  

The distinction of Dreams.  
THe cause why Auerrois doth rather attribute this passion of Dreaming to the Imaginative part, is that like as the motion of waking beginneth from the outward senses, and endeth at the memorative, even so doth the motion of sleep contrary begin from this, and Endeth at the outward motions. Wherefore seeing the same ●s a passion of the inner parts, and not of ●he memorative, nor cogitative. For that as he writeth, the working of ●hese, is not manifested in the sleep, therefore the same shallbe of the Imaginative which only consists in the moving ●nd continual doing and may also receive forms of the Memorative, when ●s the dream is of insensible matters conceived. And of both the like, when as the Dream is mix●●● and of the outward doing also, like as of the hearing, or of ●●e understanding And he further writeth that when they happen true, the same then doth somewhat declare of that which was in the hour of knowledge, and yet this for the more part not present being, for if this would happen in the present and instant doing, that then the same should not foreshow things to come but rather matters present. In that al● things to come move and work according to their causes. But how so ever the same be. yet Aristotle affirmeth, that dreams may be caused by the shedding of forms, which proceed from those things working in the act. Yet he perhaps means, that the same signification of the dream, is not caused in the moving of it. Wherefore how soever be doubted, that the understanding abstracted, may minister Imaginativelye the● knowledge of the particular individuate when as the same is of the general things by the which it doth manifestly appear that certain are individuates of the simple substances and certain of the mixed. So that either they be ●uinge and as th● minerals, or have life working as th● plants, or otherwise sensitive as th● Beasts, or of understanding as men.  
And of the accidents also, certain are in the Simples, certain in the Mixed and certain in Beasts, and of these beside, certain are of nature, and certain by Art, and of itself also, or of hap. So that these not otherwise ment, but only by accident. Wherefore all the individuates of the simple and comp●●be by substances, and of all other Accidents by theymselues have terminate causes, which although they may be understanded by our conceiving of them, yet ●●n they not be understanden of theyms●lues, in that these happen not under the senses, nor as things to come  
But to be brief, like as the Physician by twooe propositions of which the one general, & intelligible conceived by art, and that other particular and sensible invented of some what, may prognosticate upon sicknesses and health, even so the knowledge or dreams, may proceed of two causes the one of the universail, that is by the understanding, which doth illuminat the Imaginative, and the other of the particular under that. In that dreams for the more part are caused of those matters, which be known to the dreamer. And of this he concludeth that the knowledge of the imaginative, is rather ended at the similitude or kind of the individuate, then at the individuate itself. Because that if the same be illuminated by the understanding, then is that continually procured to be caused like it, with the kind whithe is more spiritual than the individuat. And a man also doth more comprehend in his dream then waking in the day time, because in a dream i● more resolved than that in the day which is troubled through the doings of the outward senses. And he concludeth also, that a dream is none other, than a fantastical appearance, which the person sleeping conceiveth. For if they are of those affections which be in us, the● is the same either of the part of the spirit● and in such sort are they rather causes o● the part of the body, and are signs, bu● those which are causes of them being without us seeing by no manner they ma● be in our power, therefore are they name ● accidents. And a like example may her● ●e applied of the Eclipse of the Sun, whose cause is the Moon. which runneth between. But the sign, is a star appea●inge in the day time, running under the ●ight of the Sun, or as the roughness of ●he tongue, which declareth the sign of a ●euer. So that a dream is the only cause ●n that which imagineth the veneral act ●n so much as fantasy doth move the drea●er to that act, which afterward he exer●iseth waking. Also the sign may only ●e, as when we be moved and led unto the knowledge of any matter as the like exā●●le is written of a certain person, which ●reamed that himself was thrown into a ●ost boat fat of pitch, in the which he thought himself to be scalded, & waking ●pon the fear thereof did after vomit up much a dust or brent choler. So that this ●ream was then a sign of the matter pre●ent, and not the accident or cause why this ●ente before. And even the like example, ●s he which dreameth these matters, that ●re not in our power, like as those which ●re caused in the East, granting that they may happen, yet was not the dream the cause nor the sign like as he which speaketh of any matter waking and in the day time, although that may after happen in the dream, the same ensued not altogether of the talk, in that not always nor oftentimes happeneth the divisions but those, which are caused of the others, And for a further knowledge to be understanded, that although dreams foreshow rather matters to com-Yet be many of them passed which help to the remembering of those wrought in the day, and to the understanding of the others, and perhaps to give warning of harms that may happen. And yet these (after the mind of Aristotle) do not of necessity happen, because if any hath dreamt to be sick, and hath in himself the cause of a sickness, yet may the sickness be stayed by an other stronger motion of nature. For that in the air do often times appear signs of rain, which after ensueth not, and much like to this do certain conclude that there are such which before the execution do chaynge their determination Also dreams are much varied, which do happen through the doings wrought before in the day time, in that not all are solicited nor delighted in those, nor the vapours do move in the same sex, nor the ways of the common sense to the Imaginative and memory are carried the like in one as in another nor there is not the self same manner disposed in one time as in an other. Also to sick persons do some fearful dreams happen, when as the spirits carrying the virtues of life be afflicted by some evil vapour. And the like when any fearing is moved to cry out, then is sicknesses prognosticated to ensue.  
But of the interpreter of dreams be aught to be such a one which hath perfict knowledge to distinguish the simitude of all matters and to be skilful in the manners and conditions of the most people. Besides it isirequisite that he be a person which leadeth an honest life. For although he may happily touch every kind of cause, yet is the same difficile to make apparent how so ever the same may be reduced to the Act.  
Which is the chief & principal purpose. And further head the of the interpreter, that he aught to be a most artificial judger, which well knoweth similitudes, in that all dreams fall not out right, for in this case every one may easily judge those dreams as the same happneth of the notes. For that like as one beholding a far of two sundry things of like distance, and the one of them he well knoweth, then through this be cometh the better and easilyer unto the understanding and knowledge of the other. Also he aught to know how to discuss from like to like. For like as the poets, which also are named natural prophets, do further pass by a small similitude of any matter unto another like as in speaking of the nature of Venus do thereby proceed to discuss the caulmnes of the air, & so like in many others. Yet that person is apt to interpret dreams, which otherwise is not occupied about other matters. And that men sometimes, do dream in the one they apply with the other, so that the one for the other, they sometime declare. And it is also written of Hercules, that he dreamt such dreams at the first, which no person could expound, but dreaming afterward the like was then declared to him, as it after succeeded. Also it behooveth the expounder not to be ignorant, how that the doings & business of men do daily altar through the one, and through the other by the disposition of the blood and spirits. For these when they be many and clear, do dispose the person unto mirth. And the same is named a sign, because men become sad being in the dark, unto which the humour very subtle and distemperate doth them dispose them. For otherwise being clear they dispose the person to behold and see hid matters. But the subtle bumors over heated, do dispose the person unto Ire, in that these be engendered of the burning and great heat of the blood, easily and apt to be infamed.  
But the gross and clear, unto sports and the bodily acts of mirth. And often those persons in whom these are multiplied, seem to laugh without cause, ●nd yet as the common proverb, is that nothing under heaven but rejoiceth, although the same sometime may be covered 〈◊〉 us. And the same also they declare by the motion of them. For when they be moved vehemently from the heart toward the outward part of the breast, then do they cause Ire, and toward the part downward shamefastness, but when the motion succeedeth outward, then doth it cause joy and mirth. And through the lack also of them either in the quantity or quality are the sensitive powers forced to work either corruptly or dimynishedlye, even in the dream, especialye when the ways and passages between the Imaginative and Cogitative, by which they pass, be hiunred or trowbled, for then the powers are often deceived. Also the disposition of blood through whoose subtler part the spirits are engendered, doth altar the workings both waking and a sleep. For when the blood is clear, not gross nor subtile then doth it ingendre the like spirits, which dispose unto joy and mirth, even like as the distempered, blood worketh un, to that kind of Ice which long lasteth, & contrary wise the thin & hot doth work unto that which is soon kindled & soon qualified, & the watery, in contrary manner doth work unto fear. But the gross blood distempered in heat, doth work unto the sturdim●sse of will, sadness, wherefore it behoveth the expounder of dreams to inquite orderly, whether the dream appeared pleasant or otherwise unpleasant for the knowledge of those doth give great understanding to him. And it shallbe necessary for the interpreter to consider and know what the person tradeth or occupieth, & of what birth he is & what possessions he hath & what state he is in for the health of body & of what age he is also which seethe the dream. Also a drea●e aught exactly to be told as either without any adding to of matter or taking fro, For that these do cause great error unto the understanding of a truth. Also if any shall doubt or be deceived in that telling of his dream, then must the interpreter needs be deceived, in the declaring of the true meaning thereof. And in all dreams also which have not a manifest cause, it behoveth diligenty to mark, whether they be seen either in the night or day time so that we may not think to make different of the night afore, from the day, or the night evening from the morning spring, if so be he hath moderately eaten before sleep. For that immoderate feeding doth not permit matters to be truly discerned unto the morning.  

Of them which interpret dreams by the colours of the Stars, & by other accidents.  
ANd now some affirming the art of deuining by dreams, do teach that things which appear in the proper nature do forshe we good: like as dreaming to see the earth which of her nature is cold and dry, and of this showeth the dominion of the Melancholy humour in that person. And the like whereas they write, that to see dry trees or cleft, doth after signify peril of life, which if that should be true, them many husbandmen and fellers of trees should die, because they often dream of such businesses which they earnestly go about and busy themselves in. And in the like sort this is not true, that to see in the sleep deformed things, that the same foreshoweth a sickness to come, neither is this also true, if that a thing deformed of nature doth then appear far to the dreamer, that the farrenes doth foreshow an evil, for that some do think to see artificial garments should signify a deceit, in that under these is the truth often covered. Nor it disagreeth not that to see filthy things in the sleep, that the same doth declare corrupt humours, because the stink may proceeade of the outward means or be represented by the kinds reserved and then should it rather argue the goodness of smelling. And although the body grieved, may be said to argue many humours, yet may it declare that the expulsive matter is shed forth to the caryringe down of the grounds, or that the sinews or moving powers of the spirit are hindered & stopped through some vapour or humour grieving, whereof it faileth not under the proper working that it may be attributed to one cause, with dependeth of many. But well considering that the ●ayre is the outward cause of dreams, because in the first it receiveth the impression of the stars, and after toucheth the bodies of men and beasts, which are alt●red of it yea in the day time, like as appeareth in the night Raven and Owl, which (as most men affirm) by his synginge over the chamber of the sick, is prognosticated shortly after death, because as men say these, like as many other beasts are more easily changed in the respect of men, for that those are not occupied with earnest cares, but that the air in this case doth not only touch outwardly, but by the passages or poors the sense enterethe. And where that others say, that to see in the sleep clear and bright forms doth signify that the bodies not to be altered, this also is untrue because this may happen, when the melancholy humour like to the sand, doth purge & cause clear visible spirits, and then although the clearness of the forms, doth declare the goodness of these senses, yet is the cause evil in itself, because it declareth the dominion of that humour. Nor it is to be doubted, when similitudes appear darkly, or shadowed with clouds, but that they may declare a troubling of the visible spirits, and when those tend unto a witness, then do they signify mattery humours, and when the shadow appeareth small, then doth the harm soon cease, and when it showeth to the sight as water or earth, than the harm shall be the grevousser, and the flower apt to be resoined. But where some affirm, when the sleeaper dreameth to see stars shadowed with fire or by a thin cloud, that the same doth argue the dominion of choler, which rather may declare an indisposition of the eyes either present or to come. And where they also afirme, that when the stars appear to the dreamer that they are so busted, that they can not be discerned of him, that the same is a note of death, especially if the person then dreaming the like should be sick as though the stars could not then help him. But this truly is rather a matter to be laughed at, that to prognosticate death of the impediment of fight. Yet certain do allow when the stars seam to the dreamer to move swiftly, that then they prognosticate great Ire or madness to ensue and that the inordinate motions also of them, to declare sadness and heaviness to ensue. For the self same doth the inordinate motion of any matter argewe. And grant that the order should declare the goodness of the organ, yet rather doth it express the disposition of the powers of the sensitive spirit, or of natural heat. Wherefore in the like matters, are the other qualities and proporc●ions of things, referred to the dreamer, considered.   

Certain demands and their answers both of sleep and of those matters, through which, some time we dream  
ANd first why old men do not so well sleep, and dream the like as young men do seeing they take more rest. Unto which Auerrois thus answearethe, that for so much as old men are of could complexion, although they may feed sufficiently, yet have they natural heat over weak in them, so that they can not well digest the same and of this the fumes of the meat in the stomach are not sent upward. But the young men have natural heat intensed, through which they diggest their meat well, and of this sand up much fume out of the stomach unto the brain which cause them so to dream. Why is it, when in the dream appeareth some fearful matter. that then the person sweateth, and waketh upon the same. Unto which the philosopher thus answereth, that to the man appeareth then that terrible matter to be present, and with enemies And nature also being careful of the health of man, doth both sand forth heat and spirits from the heart unto the outward members. So that nature judgeth it such a fearful matter, disagreeing to the man, that through the concourse of the spirits about the heart, the heart of this is wrong together, and the man thereby weakened of the same.  
Why men commonly are not wont to dream in the beginning of the night. To which the Philosopher thus answereth, that the first digestion is then occupied, in which the sums of the meat much engrossed are sent up, that mightily stop, and so 'cause the person that he cannot them dream. And those also stop the passages, not only to the outward senses, but unto ●he organ the keeper of times.  
Why affirmeth Aristole that a wicked person often foreseethe evil dreams, To which is thus answered, that as the condition of the wickedness doth incline and dispose the person unto the often considering of the same, even so is be moved to dream those things which were a good whiles together thought upon in the day time, in that they sooner come to mind. So that the luxurious person is often moved to dream of women, the drunkard of sundry wives, and the thief of sundry thefts. Why dreams which are caused in the morning, be parfiter● and to more reason, than the others in the night tyme. To which the philosopher answeereth that in the morning the middle division between the common sense and the Organ reseruative is sufficient quiet, through which the fumes of the meat elevated then, are sufficient weak, and of thi●s cause truer, and parfytter dreams  
Why it is th' ᵗ at to a man being a sleep appear he that he flieth or falls from an high place. To which the philosopher thus answer thee, that the same proceadethe of the indisposition of the humours of certain spirits and vapours. Whereof in the body sometimes ●●che fumes are very light, and of this ●use the man to think that he flieth. But sometimes the fumes are over gross ●nd cooled by the brain, and do then disend to the heart and through this it see●eth then to the man that he falls from high very deep  
Why is it that a man sometimes dreameth of those things, which in all his ●yfe he never possessed nor see, To which ●he philosopher thus answereth, that in ●he sleep is a certain composition of fantasies, through which composition such appearance is called. Like as when any change the kind of gold on a hill, than ●o him appeareth in his sleep to have seen ● golden hill  
Why is it that the similitudes of things sometimes in the sleep do appear broken, and sometimes defouremed. The reason of this is in that the ●otte vapour is hindered to be shed forth ●hat seeketh the Uentricle or Organ in which the similitudes are, wherefore of the troubled, they are then not perceived ●nder a proper form, & for that they may sometimes be caused of those which were never perceived or discerned, and that heavelye sleaping they dream nothing, 〈◊〉 that the powers of the spirit or the imaginative is hindered to pass unto the acts  
And by the same reason in a manner some dream nothing all their life time becave the plenty or abundance of moi●stures causeth the grosser spirits, and 〈◊〉 confoundeth the similitudes. But A●●stotle doth attribute this to a dryness an● coldness of complexion, for these as th● philosopher affirmeth do hinder the ascending of vapours, which like happeneth to old persons, by reason of age.  
Why is it that some persons neu●● dream, nor dreamt all their life time The philosopher thus aunsweareth, th●● such persons are either over moist 〈◊〉 quality, and the brain to much running so that the kinds cannot abide, or such are over dry that the kinds in them ca● not be imprinted. So that in both sorts the Organ is over much unquieted.  
Why doth it sometme appear to us that the sight may be changed fro● the one sensible and yet altered from th● other. To which the philosopher aun●●●ereth, that the same happeneth when 〈◊〉 that altereth, that the other should be ●t to change, like as the moving of a ●rge or ship, which then causeth to appear that the earth moveth withal, cause this motion is like to that which ●e earth should 'cause, if the earth did ●oue, yet the error may be corrected, ●rough the upper power.  
Why do some persons begin firste●● dream, when they come unto old age. ●o which the philosopher thus aunswe●th, that they throughout their whole ●me of youth are over much moving ●nd occupied, so that they can not all 〈◊〉 at season dream. And this procea●th through the inward heat, which continually resolved of the nourishe●ente. For in old age such evaporations begin to cease, through the weakness of heat, and hereof beeginne they 〈◊〉 dream.  
Why is it that it appeareth often to 〈◊〉 in sleep, both to see & hear matters. ●o which the philosopher Aristotle thus answereth, that to the motion ceasing ●y which the forms are troubled, the similitude then of the matter which was seen doth represent the act of seeing, and herded, the act of hearing, by which they were caused.  
Why is it that the virtuous men and studious, have often plesaunter dreams then the wicked and vicious people. T● which the Philosopher Aristotle thus answereth, that the virtuous bestow● themselves in doing good works and of this the kinds of the good works are reserved and such virtuous persons do dream of such like matters, which appear to them as very delectable. But the evil people which doo● wicked works, the kindness of thos● evil are reserved, through which they often dream, wicked dreams.  
Why is it that such wakened out● of sleep, be mindful of their dreams, and not of the works done in their sleep. To which the Philosopher thus answereth, for that whether the form● of the dream remaining imprinted i● the Immaginative part, or for that the working of them was caused by the Organs shut of themselves, an● dissolved by accident. Therefore the simylitudes of the matters caused, could not be differred or carried unto the common sense or ymmagination, in that the particulars wear bound. Yet are they sometimes stirred up and moved forward, for that unto a strong motion in the Orgave, the sense may ensue the motions of the moving spirits  
And a strong motion I mean, in that this may heat and resolve the moisture stopping the common sense. Nor it is not necessary, that for that time they should be deprived by a voluntary motion in that although the senses may be harmed through the distemperatenes and diminution of the spirits, yet is not in that season the sense of fantasy taken away, which is only cause of the same.  
Why is it that persons hot by nature or eating hot meats and vaporous, do dream much. The reason of this is for that very much hot vapour doth sharpen the spirits which placed in the Motion do move forward the kinds resting in the memory, so that the dream is caused of the representing of them. And Aristotle writeth, that through the boathe humours, dreams are caused of matters a long time reserved, for although these may abide in the Organs▪ quieter, yet through a strong motion of heat brought back, may so 'cause dreams, or to dream after. Why appeareth it to the man dreaming that the dream is sometimes true, and sometime aunsweareth not the like at al. The cause of this is, in that it some times happeneth that in such a dream the judgement or knowledge of the virtue intellective concurreth with a sensitive virtue but sometimes the same doth not concur: therefore when it doth concur, the man judgeth the dream to be false & the reason is in that the intellective virtue doth correct the sensitive. But when it doth not concur or accord then doth it appear to the man that the dream is true. Why is it that certain sleeping do exercise the works of persons waking. The reason is, for that not simply they do sleep, nor properly be waking although the vapour in the time of sleep doth stop the Organ of the common sense, and repelleth the heat and spirits toward the heart. Yet sometimes with that vapour doth some pe●mixte kind of be he ment concupiscence, or fear. or boldness remain. For this when it moveth the only Organ of feeling in this beginning, if then from that kind ●f his fantasy also is moved seeing it is the beginning of the local motion, therefore sleeping it is moved by itself, and when the foresaid causes be base and weak, that is to say, not moving out of the place, and when they be strong, then do they move from place to place. And because the spirits and Organ are distinct senses from the Organs, the motions therefore of them are for the more-parte not reasoned of, but saying they be not much distant, for that cause is not speech hindered in them, so that the Organs be not occupied or indisposed, for then do they show foolishness much like unto the condition of the sick. And because the lower members which be the instruments of motion are less hindered in respect of the upper which obey to the sense therefore those are loosed unto the motion, and not unto the sense, and because the quality of the eyes is of the nature of water, therefore are they slower opened to see abroad then the other members to move. But although such walk with the eyes shut, and that rather by a hap, yet sometimes by Fortune or by Custom they come unto the place in the day time imagined, not by sight in that the eyes are then shut but of the inward fantasy by which they walk in the dark, like as in the light or day time or rather this by a hap. And although they be then without feeling, yet the other senses do obey in as much as they may to the moving powers. But sometimes they think to kill a man, and sometimes that they themselves are dead, because the fantasy doth yagine that which either it conveytethe or fears.  
Why is it that such having big heads be lovers of sleep. The reason is for that they easily receive and retain the vaporous fumes of them, also the moister brains are apt to sleep, whose near working is a vapour without doubt. Why is it that wine doth sometimes cause sleep, and sometimes to wake. The reason is for that when it is drunk moderately, it doth then cause sleep, in that the vapours of the wine do not trouble but easily moisten and stop the ways by which the spirits and hear pass whereas waking, it doth otherwise. But when the person drinketh much, or that the wine is strong, then doth it dull and vex the powers, and instruments of the spirit, which at that time placed in the motion, do force the person to wake. And although  
Nature troubled sometimes, these do cause astonishment, yet do they not then perfitelye sleep.  
Why is sleep caused moor and longer, by lying on the right side then on the left. The reason is, for that as Aristotle writeth, we do more wake lying on the right side, yet sleep is caused of the contrary causes. Or for that the right side is more wearied in 〈◊〉 day time, which of these need the the more rest, nor upon this side also, doth the heart labour.  
Why is it that only man whiles he sleepeth, boweth down in his sleaping. The reason is, for that the powers and spirits giving sense and motion drawn inward, do not then suffer the body to be stayed upright or for that the uprightness of the form in man may 'cause of the same that the foresaid powers and heat by their own nature may be carried upward or determined by the proper kind yet by drawing down those from the members, it behoveth that they fall as to the heads of beasts, of their own nature go not upright. And for that the ascending of those in the beasts is not so easily caused, therefore the members in them seeing they remain not altogether destitute of helps, they stay up themselves the surer and better.  
Why do beasts sleep a lesser time than they do wake. The reason is, for that the superfluityes multiplied by perfect digestion can not aptly be sent of nature without the body by one only expulsion. And, seeing we may often rise to put away those, therefore is sleep oftentimes broken. Or rather for that the greater part of the woorkings necessary to life, & in which man's perfection consists, is performed in the day time, and not in sleep, in which man differethe not from plants or beasts, and whom nature finds unto the end of waking, for that we sleep quieter, & wake with more delight.  
Why do men affirm, that sleep much helpeth to digestion. The reason is, for that the same happeneth not to every thing, but rather in that which is caused for the comfort of the whole body, as of the stomach and liver, upon which the powers and heat more united do convert themselves, and be shorter lines for they be in a manner in the middle of the creature. But to the other particular members is the food digested sense, and if that lacketh any thing than the heat engendered sufficeth them, which may as well be caused in the day time as in sleep.  
Why do some write that the marish or watery places 'cause sleep. The reason is, for that from these are vapours ingrossinge and coeling the air caused, which breathed in or drawn in with the breath that spirits refuse, as contrary to Nature itself which is clear and pure, so that through the drawing in of these, sleep ensueth. Or rather for that the gross air breathed or entered in by the pores of the body, doth by his grossness grieve at the first the brain, and after carried unto the common sense, doth of the same compel sometimes to sleep.  
Why do the telling or hearing of tales sometimes cause, and sometimes put away sleep. The reason is as it is said that in some parsons the gross moisture aboundeth, which if it so happeneth that through labour in the hearing it is resolved into a vapour, then are they taken with sleep or rather moved to sleep but the humour subtle in lean or choleric people, do moor sharpen, and of this in the pricking compel the person rather to wake: Why affirmeth the philosopher, that sleeping he thinketh some times or through a small noise to hear thunder, or through a little phlegm sweet stilling to the tongue doth then think to taste or eat milk, and so like in many others. The reason of these is, that as they say by night, the outward senses bound in the respect of the motions from without do perceive the inward far bigger, whereof the common sense or other virtue dreaming is deceived, in that he judgeth those to be of other sensible matters, then in deed they be. And Aristotle writeth that the small motiones in sleep do appear bigger than in the day time, because the senses in this occupied about many matters, either perceive not those, or else discern them far lesser. And for that he thinketh those sometimes to be rather as honey then milk, happeneth either through the indisposition of the spirits or life of the dreamer or of an other cause, so that of particular matters, no firm rule can be given.  
Or when the same should happen that Nature expelled from any principal member any moisture like as rheum in purpose as unto taste, or windy Humour as unto hearing, and if now by reason of the first that which sheds forth unto the Organ of taste is small in respect, yet the senses which perceived and do retain the cause of the former motion to have been big in his beginning or perhaps with a big and strong enforcement of nature expelled, therefore the imaginative coveting to express the troublesomeness which it perceiveth as big doth so move other customed forms to represent inward tastes, as of Milk.  
And the self same judgement is of the small noise in respect of hearing, which through the foresaid causes thinketh the same big, and so moveth the kind of thunder otherwise meant or thought before.  
And why do some write, that such devising or unknown matters, do often falla sleep. The reason is, for that the daily beholding of matters, doth hinder the digestion of nourishment, but undigested, the humours than do easily, evaporate up to the head & 'cause the dream to appear otherwise, Then as they understand and be delighted, Because the diligent marking, and considering of the matter, doth then cause the parson to wake. And of this when any readeth not understanding the matter, he thereupon doth often times fall a sleep.  
Because the spirits & power through the endeavour and agitation weakened do return inward, that they may rest, after which ensewethe sleep, rather through the labour, which also doth often convert the humour into a vapour  
Why do the sick and drunken parsons give sometimes in their sleep angry and froward words and sometyms gentle & honest words. The reason of this is for that the spirits vexed by an evil or obscure humour do then 'cause fear after which then ensuethe hatred, that so forceth the person to speak frowardly especially being a babbler by nature. But when the spirits be cleared, then do they dispose that person unto a hope, and so to talk quietly and gently  
Why is it that certain beasts sleep with the eyes open, like as the Hare and fishes. The reason is, for that the fishes do lack eye lids, which very nature hath denied them, in that they lightly waked may soon succour and defend themselves. And the hare when she is pursued or hunted after doth at no time hide herself▪ in the wood among bushes, least her eyes always open and uncovered, might so be harmed with briars and thorns.  
Why is it, that the remembrance of the evil past, doth not take away sleep, like as otherwise of matters to come. The reason is, for if the same should be true and both laborious, yet of that to come by reason of the fear annexed, is the same with carefulness. so that this letteth him to sleep, whereas of the known, it troubleth him little or nothing at all. Why do some sometimes declare to see or to have seen in their sleep Devils, and sometimes saints or Angels. The reason is, for that although devils of their proper nature have no colour at all, yet because by this especialye as buy the black, they are manifested to the people, therefore when it so happeneth that the adust humour or fume doth occupy the spirits and and passages, than the cogitatyve ruled by them, doth cause the dreamers to belene y● the similitudes or black kinds to be very devils in that they are then caused corruptly to decern. And all though there can not be caused one only dream of all the kinds which are reserved in the remembrance, yet are there imagined many devils, in that they are comprehended under a certain unicye of blackness imagined. And even like, when the foresaid similitudes and ways are affected with the red colour of blood mixed with phlegm which for that the same is white and the other red therefore through, the worthiness of the colours, they think them those to be either Angels or saints in that both these were wont to be so painted. And that the blood also doth dispose the sick to gladness, appeareth in the swan, which drawing near to death singeth, because her subtle blood is then dispersed in the ventricles of the heart. Yet sometimes those be true devils, which show themselves suddenly, before the soul departethe out of the man's body unto a greater pain, or rather perhaps that God will, that such call to remembrance their wicked deeds, and that the sick in conscience may thereof repent, and amend before death.   

Of the opinions of physicians in dreams.  
THe physicians also do observe, that dreams in a manner do declare the disposition of our bodies, as either to health or sickness, which perhaps ought rather to be searched out and learned by Arte. Yet say they, that when sleeping men see black visiones, like as the dry earth obscure or dead men, these they and such like, do foreshow customed sicknesses to be caused of the melancholy humour, and they also warn us then to consider whether that visione touched the whole body in that the sickness followeth universal, like as of the ague or leaprye, for if in any part alone the partyculer shallbe & that it hath nothing touched that it signifieth upon the indisposition of the spirits, through which some sadness is wont to happen in the spirit and the self same they declare of the blood For when it doth offend in the like or in asmuch, then doth he think to see red and ayeryal matters, and what soever is pleasant to behold so that a hot and moist quality is prognosticated upon the motion or indisposition of the same, and then doth it in like sort either touch the whole body, or but part, And the like is to be said of choler, when as it seemeth to him to see cytrene or fiery matters, or contentions. And the phlegm in like sort, when as it seemeth to him to see the white, watery, glass, or clammy, and other like proportioned matters to that humour, with the foresaid consideration. And although these may perhaps yield to the place of the signs yet by them may not the bodily or inward nor primitive causes be found, out of these, as by the same appeareth. in that they do depend of the government of the six natural things by which they be known without the dreams, and of the first also, in that seldom when we do dream, we do then see those touched, except, that when they do foreshow the hard expressions or properly the nightmare by which are wont to be prognosticated the sickness named Apoplexiae. And many also of these which as they say do commonly happen to health full parsons, without sickness following Neither do the sayings declare the cause for so much as it is manifest that the subtle vapour of blood, or phlegm ever heated by labour or sickness may 'cause dreams to show of choler, with in deed beareth not sway in the body, or else is soon resolved or fumeth away.  
But if you demand why they do foreshow choler, when as a man in sleep fears to fall, or thinketh to have fallen?  
The reason is, for that when the same is subtle and of a swift motion, doth then in dispose the spirits. and letteth the motive spirits to proportionate the space between the bound, from which, and unto which. But the falling either is a discontinuation, or not without these, for that waking a man doth not only fall, but throw himself headlong down, which regardeth not to descend by the ordinary steps.  
Also other physicians do reduce men's dreams, unto the inward or bodily cause but these rather do happen of the effects or cares of the spirit begun in the day time, and they are besides divers in divers persons, because, not all persons occupied about the same, like as the occupyer & idle person, the smith, or husbandman, whereof the self same form doth show one thing to one person as to the covetous man, an other thing to the liberal person, or Musician, another thing to the healthful, & an other thing to the sick. Wherefore if it should be so granted, that the physician by the argument of the humour ruling may argu the temperateness or distemperatenes of nature, and unto the more which either trouble or help, but these contrary of beasts in that by time do divers desires arise of which can no firm or certain rule be given but are want as it is said to be applied unto those which either we are by nature, or custom, or by immoderate desire inclined but if those should have an outward cause, than might they signify many matters upon the issue of the business of the hap to come, but the sign of this is, as when dreaming he remaineth after wandering & amazed because the significations then do not lack which also may be applied to the having inward cause of humours. But the cause of the admiration, is either proceeding through the new access of the outward kind because they happen not customably, or else when the humour over much ruleth or exceedeth in the body.   

Of the cause of Dreams.  
THe causes of all dreams be on this wise, first those which are caused of meats and drinckes, as in surfeytes are wont to be is the cause of the motion which properly is caused of the vapours breathing out of the fo●e. But the sleep is the rest of the spirits, and the waking, the vehement motion of them▪ and the vain dream is a certain trembling and unperfit motion of them. Therefore all are vain dreams caused through the spirits lightly moved. Whereof whiles we sound sleep, we then dream nothing at all.  
So that all kinds of vain dreams in this point, do agreed with the light motion of the spirits, & all do agreed in the matter, for that the matter of ache is the remembrance of the seen or herded, for no vain dreams are caused, but through them. As the like for example, when a man in his sleep thinketh to see a monster with three heads, which he either heard of by the description of some or saw painted in the like sort, which heads he remembered to be on this wise, as the one like a Lion, the other a serpent or Dragon & the other a Goat. That if any other strange matter also a man shall see in his sleep, or some unknown thing, or deformed Plant then are those none other then unperfect things or transposed.  
For an unknown man is none other, then when a man is unparfitlye found.  
And the knowledge of this is, that all men, yea the most known being seen far of, are unknown. Therefore through the unperfit knowledge and transposing, and mixing of sights, are all dreams caused. So that it appeareth that all dreams to agree booth in the efficient cause and in the matter, for the efficyente cause, is the moderate motion of the spirits, but the matter is the memory of things seen, either whole or unparfit. For as it is manifest that there be divers kinds of dreams, even so it behoveth that the causes be divers for that through them, those are always caused.  
This moderate motion ought not always to be thought so perfect, that this moderation is exquisitely an individuat.  
But if the motion be vehementer, and troublesomer, although it may be moderated in the kind, yet are they called vain dreams, troubled, unperfit, and confused. And in this manner do two kinds of them, arise, the one which is of meat, and is the more confused and unperfect, yet more faintly. For that from the meat and drink the vapours are not so perfectly carried as from the humours, which so cause dreams more unperfit & lame, yea and more obscure, in that the vapour is fatter, if the parson drinketh wine, then of humours  
Yet are the kinds not so stable, do. move with such a force, as those which are caused by the humours. Wherefore the dreams caused of meat are less perfit less agreeing, and in order, so that they appear more troubled, confused and divers, than those which are caused of the humours, as are contrary, those which are caused of the humours be more stable in order & agreeing, yet lesser troubled and divers, & with less force, than those which are caused of meat. And those which are caused with a lesser troubling, and be clearer, but caused as they were compound through many remembrances conjoined, do affect more by the sleep through that, which agreeth that by waking in the day time little. Also they agree for the more part to those things either seen, or hard, or imagined the day before or but a few days before, or else a long time before. And then do they show the order as it were of the whole matter. But those which are in an order, and be with the least motion of the spirits caused gentle, and that without any agitation of the upper causes procured, do yet more affect the soul, that waking be may then be held with a certain admiration. And seeing a man may through the effects, proceed unto each causes therefore ought a trance to be ineche kinds.  
For if dreams by a great motion may appear troubled, divers obscure, and unperfit, and that they seem a little to agreed then shall we s●ye, that either meat, or drink, or such like matter, was the causer of these.   

Of the division of Dreams and order of interpreting of them  
IT must needs ensue, that some causes of effect, to be true of all dreams & of the others which are caused, & therefore those causes, are either bodily, or not bodily, and both also either new, or before wrought. So that it must vedes ensue, that there be four kinds of dreams. Now the new and bodily causes, are meat and drink, like as the heads of Garlic, the Coleworts, the Onyones, the Beans, and what soever ascend to the head, and especially those which engender melancholy. Further yellow choler doth cause to appear in sleep, both fierce & fighting, and Melancholy causeth to appear in sleep clay, mire, or dirt, Burials, graves, imprisonment, and fear, and blood causeth to appear sports, fair places, blood and purple colour: and the phlegm causeth to appear waters, showers of rain and snow, for that the same is a moist cold quality. But the uncorporate causes precedent are cares cogitations, matter as committed to memory, fear, hope, gladness, heaviness or sadness of mind hatred and love. But the new are those which frame the superior cause come unto the soul. For of all the other members all the causes of the divisions do so agreed that many endeavour to place this last under some of the three foresaid. And it behoveth first ●o seek out which may be of every kind, & therefore which true and which false, for that none do show matters to come, but those which are sent from the superioure cause, and those also which are caused of humours. And hereof why those may be true it behooveth to show, and what truth also may be found in all the kinds.  
And after that which be forms, that may be interpreted. And to conclude the whole treatise as it evidently appeareth doth either consist of the difference of things seen, or of the manner of seeing, or difference of the dreaminges. For that by nature men see true dreams, which dream but seldom, and false dreams which daily dream. Also such as be occupied in great actions, and businesses, and greatly abstain from meat and drink nor are troubled with fear nor sadness, do see and have true dreams, but such affected in the contrary manner, do see false dreams. And for that cause the dreams of Princes, are commonly true.  
And such of honest manners true faithful, and godly, have for the more part true dreams. And such which are not so godly, but cruel, yet no deceivers, see commonly true dreams, and the superstitious parsons, do see very few true dreams. Also he which is accustomed to see true dreams, to his dreams is more credit to be given, then to those which are of a contrary manner. And men have truer dreams in the Summer and the Winter then in the Spring, and the harvest, for that in those times they often altar. Also quiet seasons, do cause true dreams, but the wind, and boystrouse weather, do work contrary, and the more boisterous, the rather falser. Besides short dreams and in order, are truer and more evident, and of a cause more constant are caused. And dreams moved or caused in the rising of the Son, and, before or after unto the third hour, be for the more part true. But those dreams at the noon time of the day and at the setting of the Son, be not so true. For that the son is the author of the true and constant things. So that when he shallbe near the angels, be doth then 'cause the truer dreams. And the terror or fear of things moving a man out of bed do often follow true as the like happened to Caesar, the day before he was slain. And the condition also which is fullfylled by and by of the sleep, when it shallbe without cogitation doth the reason show true and most certain dreams. be much before, or after the rising of the Sun, it shall then signify the cause to deginne, or else shall then be accomplished or discovered. Therefore that space shallbe referred unto the whole dream, as unto the whole year. And now as to the qualities of things seen, it is manifest that whatsoever are presently begun, are sp●dylier accomplished, yea and that very swiftly those which presently through the proper course are near the end, but those contrary, do slowly ensue. So that a man must consider the nature of the dreamer, the age, and the rest needful, like as the wealthy people, and men in authority. And whosoever also have a constitute time, as Magistrates for a year, like as the self samh custom is used in London, by the yearly choosing of the Mayor. And to be brief, the times of dreams are either present or shortly after, or a long time after to come or paste, or else a time appointed for that no man can number the years, months, nor days, except that when the words or peculiar signs declaring the numbers shall come. And besides these, whatsoever dreams shallbe caused in the kalends of Januarye, or on Christmas day, come to pass within a year after. And if in the kalends of any month, or in the entrance of the Son into any sign then within a month. And if in the same day of the suns entrance, either into the Solstice or Equinoctial, then shall the effect ensue within three months. And if in the hour of the full Moon or Change, them within xv. days after. And if at the Sunrysinge on the sunday, then within seven days after. And if at the new entrance of an office of government, or entrance of a new house, or of the new dwelling in an other country, or new entering of a ship, or in any other beginning to speak generally before the end of that bus●●●sse, shall the effect be accomplished.  
Also dreams happening on Christmas day, and on the day of the salutation of the virgin mary, show marvelous matters to follow, & do also extend their good haps unto the return of the next year. And the day of that resurrection, for that the same is a movable feast doth, signify the like, yet changing the form of things, as that the parson shall pass out of one condition of life into an other, or else it declareth that mutation to come in the same year. And that no new hap besides of increase, for the present life, is after promised of the same. And seeing in all matters, some one may be better & worse, and which profiteth and harmeth even so must it happen in the like wherefore whatsoever do remove impediments do cause dreams the truer, for some impediments are of the mind, others of the body, and others which hinder and trouble dreams. For the dreams art troubled of these, which declare dreams of an other kind, like as meats and wine, and the veneral act excessively used, and troubles of the mind & sorrow of which a man must beware    

Of the Author's proper opmion about the manner of interpreting Dreams, which come by an outward cause.  
AND to eschew the long, circumstances and prolizites of cerayne, and that the readers of these may not be wearied about so divers, as vain practices which be written and declared by many, about the interpretation of Dreams. Therefore we will follow and use a surer and easier way, into these which shall bring with it some wont reason of others happening to come by the which manner many have been invented. For many truly with these, conceive to direct of the particular doings in the day time: For how much the kinds moved & altered be in the cause of remembrance, and oftentimes also with similitudes perceived in the sleep or rather with the experience of them which after followed, we see to declare much. And many also when they see or perceive, that it hath otherwise happened or, come to pass, then as it is wont oftentimes to them, to succeed and follow as to some good. And contrariwise, when it so meeteth, that it hath otherwise hurted, than they be stricken with a feat, which is the expectation of the evil, And semblably, whenthe imaginative in a dream of himself, or rather with the hel●e of another inward virtue doth perceive some what from the outward that he thinketh to adjoin and apply like, and the dreamer also hath experienced to have otherwise come to pass than it moveth again the similitudes or forms of those matters, which in the like, or in some have happened, with the which prosperous dreams he caused. And contrariwise when he is mindful that it hurted, than he provoketh them again, of which otherwise he received harm. For not by one ha● or hurt only, a man may conclude tha● it may like succeed, like as not one spring alone, worketh and multiplieth the swallow, but by the often coming of him, ● that also somewhat contrarying the mig●tyer shall not hinder, as the Philosophe saith, which is, that oftentimes present signs of rayve be at hand which succeed nor fall not after. So that not all things are to be sought out by the causes. For it is truly as Aristotle saith, that the learned to earnestly inquire and search out that which cometh to pass or performed in every kind, and how much the nature of that matter worketh, and giveth also a similitude, which appeareth by the Mathemathicane persuading to prove by the orator to demonstrate.  
Wherefore those are not to be denied, which by a long time have been observed and found true, forasmuch as in their kind they be near to the terms of the first principles. And if therefore deuining by this art, a man sometimes may be deceived, it is no marvel, because that no man hitherto hath affirmed that assuritye, that of dreams he may have such certainty which he hath of the sciences and others, which we work waking in the day time in the which also error happeneth. For both the Grammarian, doth sometimes harberouslye write and the Physician also harmeth in his cures.  

Of the observation of the Autentiks in deuining or pronouncing by similitudes  
ANd they witness to this opinion, which the auncietne men did observe, in devininge or pronouncing by them, for when as they see and marked a certain animal like to fly to go out of certain appels, they pronosticated them battle to ensue taking peradventure their knowledge or perseverance by this, forasmuch as flies be in continual motion, and move or stir too and fro, and be also of a deceitful and importunate nature, like as to men of war. Also they pronounced rain to ensue, of the eager biting of them for that through the elevation of the vapour one high they lacked the food, with the which before they were nourished, whereof they recurre to hard matters which when they suck, by a greater enforcement and might, they thenne bite. But those beasts which cannot suck or bite, like as be frogs, and such like, the which do sing or chirp that they may the better draw the air to them, for asmuch as they may not otherwise be nourished and live. And others besides seeing worms very why● to come out of the earth, pronosticated plenty of corn to ensue, for asmuch as the whiteness of them proceeded not but of the fatness of the earth. And others also marking little spiders to go out of certain fruits, did pronounce pestilence to ensue, & peradventure the reason was because the spider is an animal of the nature of Saturn, which oftentimes is the cause of the death of beasts, or else because she spinnethe or weavethe her webs which be in a manner like to that matter in which the dead bodies to be buried is involved. And further by the similitude of a Serpent they pronounced a secret● enemy and by that similitude also of a wolf, they pronounced a tyrant. And albeit now that this place is not the self same with that afore by effect, because that either is of the latter, and for that cause in proceeding of the better known to us it swerved not much from the matter to prosecute this way the which although that, in many it may be attained by knowledge, yet he may have or come to it by the instinct or inward moving of nature, for according to this truly, the lamb ●yethe the wolf, and the bird also the hawk, & follow their dams. For in the end life and the continuance be not reserved, without the prosecution of the conferences, and es●hewing also of them. which may hurt and harm.   

Of those Dreamesses which were reported to have been proved  
Considering there is no other credit to be given to dreams, farther than their nature requireth, yet being requested or rather enforced by my friends. I will therefore recite certain of those which we have taken & known as true. For although that many of them for the most part & especially those which be caused by an outward manner, the reason or cause of them cannot be assigned or given: yet had we rather satisfy the requests of our friends, then by writing nothing, to avoid the slanders of malicious people.  
And first to dream that he seethe▪ water altered in colour, and substance, albeit it may declare the evil disposition of the eyes, either present or to come, yet if the colour chaungethe to redness or darkness argueth very hot humours. And when the colour is divers and variable, argueth the diversity of the humours and that spirits troubled & disquieted much, and outward sorrows also. For these give or imprint sometime into our minds some similitude or sadness, but yet in a secret manner when as we be not intentive or stable when we receive the same, for than we be not ve●ed by it, either because we think not thereon, or be occupied afore hand with other matters. But when these impediments cease although the man thinketh not on them, yet the former similitude cometh again, and representeth itself confusedly, because it made not an impression before.  
Wherefore when it is fearful he sorroweth, and the cause knoweth not, but the same may happen of some inward humour which before rested, and after vexeth by itself, or by a vapour or fume. But to come to the matter, when we dream that we see the water troubled & much in quantity and permanent, declareth the abundance of many humours. If it appeareth that it runneth: signifieth the caterre to come or present. He which dreameth that he seethe missing & light rain and the firmament clear argeweth a good disposition of the spirits, with a little humiditye of the eyes: but the firmament to be cloudy and bend to rain, signifieth the abundance of these, and the indisposition of them. And when to the sick person in a fever appeareth that he swimmeth in the water, is then anotyce that nature contendeth against the matter of the sickness, and that the patient shall escape because the resistance and fight argueth the strength of him. And when one dreameth that be feeleth himself much grieved as he were pressed or wrong together in the body, is a notice of benumbing or the night mare as we name it. For it demonstrateth or declareth the quality wherewith the sleaper is vexed, rather than any outward thing.  
To dream that he seethe himself carried as though he flyed, declareth the subtleness of humours, like as to dream that he seethe or toucheth snow or hail declareth crude and raw phlegm.  
And dreams signify evil, when the spirits and heat renewed in the sleep transpose them upon those evil humours, which before rested, for as much as then through these the like vapours be elevated and stirred up, and these by their ill nature, cause men to fear. And universally all things seen or appearing in the sleep otherwise t●en their proper nature, do argue an indisposition or distemperance of the powers or spirits, of the organs, or humours, or of natural heat. Like as dreaming to walk by narrow places, declareth a sickness to come of the lungs or lights, because he is prohibited and letted to breath or draw necessary or congruent air, and the reason wherefore is, because their passages and ways be stopped. And according to this sense, it is said that Physicians commonly help by dreams.  
To dream that he seethe meinie Citizen's and Towns men gathered in the Church, well appareled, with mearye countenance and smiling cheer: it is found by experience, that he 〈◊〉 happy marriage to be with good suck in the end, if he mindeth the taking of a wife. And otherwise when they appear sad of countenance, ireful or ill favoured, then if that he that so 〈◊〉 be sick, it declareth as hath been experienced the death of the dreamer near at hand, especially when they that are of his affinity seem to associate or company from others: for it disagreeth not, that one similitude with divers circumstances and respects may signify many things, like as sometime for the lack of words, and signifieth many things, yet the word or name is for the more part at pleasure of the namer, but the thing itself is of nature. And in all dreams the more good circumstances there are like as when they seem to be in a pleasant, fair, good lie, green, and fruit●fu●●place, or in a Church, or before ● friend, and so of the others, so much the certainer shallbe the interpretation upon, prosperity, and contrary wise upon infortunnacye: like as to dream that he seethe himself in a barren place, desert, or rude, or rough with stone, or troublesome, pronosticateth evil. And when also he who dreameth is fortunate already, although the prosperous vision may have fewer testimonies, yet by reason of his own fortune, the signification is enlarged in prosperity & goodness: and when one being infortunate already so dreamethe, then with fewer testimonies may be pronounced upon the evil end. And generally to say when the vision appeareth in the proper site & due place, not defourmed nor troubled, not cloaked, dissembled, nor counterfeited, argewetth goodness of the operations: and temperatnes of humours. But here must be made a distinction, because with them is associated somewhat appertaining to affairs or businesses but with these to the natures of the elements or mixtures. For when one dreaming thinketh that he seeth or heerethe clearly and quickly declareth the clearness of the animal or visible spirits.  
And to dream that he runneth swiftly although it signifieth that the powers of our movings be tree and well, yet may it also pronounce the expedition of some business.  
To dream that he meeteth women in black garments, with their head covered declareth privy deceits intended against him as hath been found true, which thing booth the kind of them & also the colour of the garments persuadeth so to be. To dream that he seeyth a harlot, or commoneth with he, signifieth deception or variances, which among that others be two properties of them.  
To dream that he smiteth or killeth an enemy with the sword, is a sign ● token of victory to ensue, as hath been● experienced, and if he were in suit wyt● him, it declareth that he shall have th● sentence pronounced on his behalf, o● on his side,  
To dream that he seeth a friend, or priest of an honest and godly life looking cheerful in countenance, declareth a good hap to follow, for the people use not to hurt us, when we are awake, but to dream that he hath, foul or pitiful face, signifieth heaviness of mind  
To dream that he seethe a man accustomed to, lie declareth that it shall contrariwise happen in his business, than he hoped and looked for. But the contrary is signified in seeing him that useth to speak true. To dream that he seethe himself put or thrust into prison, declareth as hath been proved, that the business of which he is vexed about, shall soon be ended by agreement or by sentence or the cause shall remain and ●reste as voyde and dead, for imprisonmentes be the extremity and uttermost in civil controversies. To dream that he seeth the Judge or Justice his face, altered in colour or place, declareth that he will not perform that which he promised, for the countenance, in latin is named Vultus, because what a man willeth it expresseth and declareth. To dream that he seethe a Prince long a go dead, with a merry countenance or looking merely, signifieth a vain hope to follow,  
To dream that he talketh with a dead parson, which he thinketh to be a live, signifieth that some deception or wily deceit shallbe opened or manifested, unto him. To dream that he seethe a field or close of green wheat, with ears not sprung out, declareth joy without profit, or very small, because the profit of the wheat consists in the ear. To dream that he seethe the air (which for the obscurytye and darkness thereof) he can not discern, declareth that some wicked fact by him committed, shall remain uncovered and unknown.  
If he, which is in love with a woman, dreameth to have found abirdes neaste, and that he reaching or putting his hand into the nest, feeleth it could, it is a token of hasty or sudden sadness, and sorrow, for she shall either marry to another man, or else shall dye, & he shall depart soon from that city or abiding place, into another town. For that nest signified & is in the place of birth, and coldness expresseth death.  
And to dream or think that he hath sound young one's there it declareth joy of wantonness or luxury, & to take those birds, signifieth a certain gain.  
To dream that he seethe a small ship entering into his house and after going out of his house, declareth the death of the principal or head of the house, especially when to him appeareth that in the house is water, for that betokeneth the tears and the ship signifieth the bear whereon the dead bodies be carried.  
And many things are spoken of the seeing of sundry beasts, as to dream that he seethe many horses, declareth a hope of gain to follow, but if they walk confusedly, declareth the disquietness and trouble of mind. If he thinketh himself to ride upon a fat horse and beautiful▪ & in a pleasant place, declareth gain, with out controversy. If the horse be red it shall be with strife and variance, and if coal black, with heaviness of mind, and if white uncertain. To dream that he seeth lea●e asses, or wild beasts, that live in woods, declareth labours with heaviness of mind. And lea●e oxen and lack declareth incommodity & damage, ●fat and white, gladness and gain of the proper industry and if they be under an others care or keeping, it shall come by an outward manner: And if they feed in a pleasant place it declareth abundance and quietness of mind, and if they be in continual changing of place, declareth the gain not to be certain. To dream that he is bitten of a Serpent, declareth that he hath a sharp humour, or that he shallbe laid inwayte for, and his humour shallbe impaired & if he leaveth a wound he shall sustepne damage, and if the Serpent appeareth great the damage shall happen or come to him by his superior if a small serpent, by a private or wicked person, if it wear a venomous Serpent by a tyrant. And if it should some a Lion that bit, he should be endamaged by a prince, if by a wolse, by a secret enemy.  
To dream that he tatchethe fat birds, signifieth gain, but to hear birds chattering which cannot be caught, signifieth contention, and if they lightly and soon ●●ye away that it shall soon be ended and quieted, and if they fly over his head, declareth a heap of honours that he thinketh he hath them in his hands, declareth assured gain. If he which loveth a woman, should dream that he speaketh in a strange tongue, declareth that in few days after, he shall speak and common with her in secret, or else by letters. To dream that he gooeth up to a ch●yre and in it declare doubts, arguethe that it shall soon be reputed as true which he shall openly speak in the face of the people. To dream that he seethe himself clothed with a garment which extendethe nor passeth the middle of the leg, declareth the expedition of a doubtful business, which yet shall not be done & ended without his shame or check. To dream that the fruit which he gathreth, savoureth sweet and pleasantly declareth a good disposition of the humour and if of a stin●kinge, full, ome or filthy savour, that they be corrupted, or those praises, and these rebukes.  
To dream that he seethe his debtor clothed in a black garment, declareth that he shall get nothing of him.  
To dream that he weareth two caps on his head, the one upon the other, declareth that he shall soon after be infamed or slaunderes of a crime or reputed that he hath obtained some grace or favour with filthy gain, because with the second crime, he shall hide and cloak the brute or fame of the first. To dream that he is in the palace of a king or bishop and that his face appeareth cheerful, and in the accustomed habyle, to get favour and thanks, some say, that a man may prognosticate upon some commodity to come and follow specially if he appear to smile on him. To dream that he seethe his adversary or him that sueth for that, which he sueth for, upon a fat or fair horse, declareth that his adversary is apt to overcome, but if it appear that he himself also riding, out rideth him or out runneth him, that he shall obtain his suit, but with difficulty.  
To dream that he which toucheth in authority in a comen weal, is highest his hard or any part of his body by which he shall feel himself warmed or heated, declareth that very shortly after he shallbe hopen by high him in some great business or affairs, for the touching more certifyeth and verifieth the truth, than words alone spoken by them. To dream that he taketh alms from the altar signifieth gain unthought upon.  
To dream that he showeth some coffer or chest open, declareth that shortly after, he shall utter secrets to come.  
To dream that he gathreth two or three green apples from the top of the tree declareth that he shall shortly after, be advanced in the face and sigh of the worshipful and worthy people. To dream that he is led or brought to a garden or pleasant place and after brought to another barren or stony place, declareth that he shall within few days after betaken with a sickness and if it may appear that there he should be destroyed, it signifieth that he shall dye of the disease.  
To dream that he is entered into religion or become religious that he shall soon after be sick, and if it appeareth that he hath published the profession than that he shall dye for they that profess are counted dead to the world.  
To dream that he seethe those things, which be wont to lie hide under the earth as bones, or carcases of the dead, or monstrous fourmes, declareth that thereof shall succeed strangeness and troubles, because they be contrary to the course of nature, and they be also as divinations and threatenings of infirmities.  
To dream that he seethe one coming and casting stones against him, declareth that shortly after he shall be damaged, & wrong done to him by words, or that some man shall go about or endeavour to do him injury. And if any executor of a will, shall dream that the man buried crieth or calleth him, declareth that he regardeth not, or negleceth the charge which he ought to look upon and that soon after the inheritance or succession shallbe wastefully or riotously spent away and consumed. If a woman dreameth, that her lover cometh to present her a swines head as a friendly gift, declareth that she shall after hate her lover, & forsake him for that the hog is ungrateful to Venus works.  
To dream that he hath eaten unaccustomed meat, which he laboureth and streineth what he may to vomit up, and cannot: is a token of unlawful gain, which he would restore, and shall not restore. To dream that he putteth or layeth stones in divers corners of the window for a defence: the sone after a chance or misfortune shall fall to him through which he shall need the aid of many parsons and if he thinketh they be laid upon a common brickwall, that then the ●●fortune or ill chance shall come by the malignity and enuoy●s●es of a neighbour. To dream that a secret enemy first talketh with him, and after playeth or deliverethe carsts to him to play: declareth that he shall deceive, or shall do what he may to deceive him.  
To dream that he hat● three privy members standing together: declareth that he was a pren●●ce or hired servant and now a free man, and that he hath attained three names for one as two of the names to come, by his freemanship.  
To dream that he hath ears of cornegrowen or spr●ng out of his breast, and after cometh to one to have them plucked away as unseemly to him there to grow: declareth that he shall have two men children, and through an evil calamity and mishap, shall be slain, and thieves also shall beset his house and break thereinto, and besides spoil his houses or barns standing in the fields. For the ears of corn signify the men children that shall come & proceed of his seed, and the plucking away of the ears, declareth the occasion of the children and the robbery of his goods. When a poor man having a rich father, dreamethe that he seeth his father's head plucked up by a Lion and to be dead, declareth as it is very likely that his father shall dye, and he left to be his beyre and by this mean he shall put away carefulness and heaviness of mind and grow, rich. For than his father, shall over charge or lay him no moor nor be pressed by poverty. For the head, signifieth the father and the plucking or drawing away the privation or death of the father, the Lion, the sickness, by which the father sickninge shall dye of. And the death the exchange and alteration of life & that through the falling & coming of riches to him, he shall never be poor and needy after. To dream that he hath no feet, or no soles of feet, declareth that he shallbe burned. And a woman to dream that her eyes be soredeclareth that her children shallbe sick after. And to dream also that her children be sick, declareth that her eyes shallbe sore and grievous.  
If the master of a ship dreameth that he hath lost the fore part of the ship, declareth that shortly after his governor of the fore part or deck shall dye, And to dream also that he carrieth forth the governor of the deck to bury, him declareth that the master shall lose the face or forepart of that ship,  
And if one dream that he seethe his father sick, declareth that he shall have the headache, or before pained in the head. And one to dream that he hath no nose, declareth that through a false crime and naughty deed done, ●e shall fly, and forsake his proper country. For the lack of any member, or part of the face, maketh it loathsome to see to.  
And who that dreameth that he drinketh soft or thin mustard, shall after as hath been experienced be accused of murder, for that no man is accustomed to drink mustard, but of force, seeing that it is no customable drink to be drunk, and it is rather to be said of that which commonly is said, that is, who ever drank mustard. And therefore it may be said that it is contrary to the nature of drink, as violent death, is to the nature of man.  
And if one dream that he lightethe a candle at the moon, shall in short time after fall or become blind, as hath been found true. And the reason is, for that he seemeth to take light there, where it is in possible to take. And besides the Moon, as it is said hath no light of her own light.  
A certain woman there was, who dreamt that she saw three proper images or forms in the Moon and was delivered of three women children, which died in the same month also, that they were born. For those three images signified the daughters, which one circle compassed and contained. For that in one thin skin named a second, the physicians say the infants and yonglinges to be contained in the mother's womb.  
And they lived no longer because the Moon performeth her course in a months space. A certain rich woman dreamt that she see three ravens come and sit on her, and that dishonestly to behold her besides the one of them to say with a hoarse voice, I will take ●hy life from the and after these ravens had flown thrice about her, they departed away. The which woman the ninth day following died, rightly and by good reason. For where he said I will take thy life from thee, was like as if he had said I will deprive the of thy life, that is I will kill thee. And that they flew thrice about her, did signify the nine days following  
A certain woman dreamt, that she see herself to have done Hercules laborues, who not long after being hastily or suddenly taken with fire, so ended miserably her life,  
And one dreamt that he saw his face in the moon: who not long after travailed into far countries and there continued a long time forth in wandering about those regions, for the continual & swift motion of the moan, declared that he should like wander here and there about.  
A certain man there was, who dreamt that be thought himself to have an iron yard: which not long after had a child by whom he was slain for that iron by rust, which groweth on the same is so wasted away.  
And one dreamt that he went from home into a strange country, and lost the key of his house, and when he came home again, he found his daughter to have lost her maidenhead. Which dream declared to him that all things at home could not be in safety, when the kaye so lost was ready for another to take up, for either it signified as it is thought the misusage of his family, or else that his wife, daughters, or maidens, were entyced to folly in his house, or else otherwise that his servants bribed and pylfred away from him.  
And one dreamt that he thought he rose with the Son, and ran also with the moon: who after was strangled, & so booth the Son and the Moon arising see him hanging on high for he had the Son in the morning in his face and the Moon in his back at night so that he had the one good morrow and the other good night.  
A certain man there was, who dreamt that he thought his servant whom he loved about all others, was turned and become a Fire brand which afterterwarde fallen blind, and by his servant he was led so that in this manner in his servant was a light to him, to show him the way.  
And one dreamt that he thought he saw a starrefall from heaven: and another star to ascend from the earth unto heaven. Who then was a servant but after his master died. After whose death, he thought he had been free and without a master, but in the end he found that he was compelled to serve his time with his mysters ' son. So that the Star falling signified the death of his master, and the star ascending up, signified the son to be his master, under whom he should serve. And one dreamt that he thought he crept out of his own flesh like as the serpent being ●u●de, doth cast his slough, which person the next day following, died For the soul minding or rather being forced to leave the body, gave to him such ymaginations, and to dream the like. And one dreamt being in a strange country, that he was born again of his mother, who after returned from thence into his own country and found his mother grievously sick, & he after succeeded as heir to her.  
And this was signified to be born again of his mother that is to say, from poverty to become rich by his mother for in great need and poverty he was before. And one dreamt that he thought his beard to burn in a light and clear fire, without smoke: who had a son which after was in great estimation & honoured for his knowledge. And yet they lived not long together but that by a certain incommodity and mishap were separated, and dwelled or lived a sunder. So that the beard burning, signified the son to become excellent and had in reputation: for the son was an ornament of the fathers, like as the beard to the face. But because fire is wont to diminish & waste every matter therefore it signified that the son not to abide or devil with the father: And the son also was separated from him, and not died, because the fire burned clear without smoke.  
A certain man dreamt that he heard one say to him, thy staff is broken, who after fallen sick, and was brought to a palsy. For fyrmenes of the body is declared by the staff that is to say the strength and good health thereof. And the same man being long vexed and troubled with the palsy, thought in his dream that his staff was broken, who very shortly after recovered his health. For it declared that to him being so sick neaded not an outward stay or staff: a●d that he also should recover his bealt, so that he should not after need a staff to walk wi●h.  
And one dreamt that he thought he would have turned the head to look on his shoulder, and could not: who not long after become blind of the one eye, so that he could never after see that shoulder on the same side that the eye was.  
And one dreamt that he thought he was carried on a black Ox, and that the Ox bore him whether he would or no●, as to do him some other harm. Who not long after took a journey by Sea, and was in great peril of life and not many days after the ship broke & the ship so perishing, he could hardly scape with life. And one dreamt that thought be see a dart fall from Heaven, which wounded one of his fee●e who after was bitten of a Serpent, and the bite so rotten & wasted his foot that he died thereof. And one thought in his sleep, to have a Barbours' glass, & to stand with the same in the street near to the market place and there to occupy himself as much as he might with the glass, and after possessing the glass after his mind did therein behold himself, and saw all his Image filled with spots, who then loved a concubine, and without good will and agreement of friends, did after marry her, by whom he had a dishonest child not only for the fact, but for that the child had crooked and ill shapen eyes. So that the Barber's glass signified a common woman, who lightly was allured to any person, to use her body wickedly, and for that letted by friends so much as in them lay, to marry her. And where he saw his Image, signified his sone after born, like to himself in all parts, yet irreprehensible, for that the glass had spots.  
And one thought in his sleep, that he brought his own wife into the Butchery to be killed, and there to cut forth her flesh into pe●es to cell, and to make ● great gain thereof, in so much that ●e seemed to rejoice greatly thereat, and ●bat he after carefully laboured, where ●t might saflye bestow and hide the m●●ey received of her flesh sold, that he ●ight so avoid the envy grown ther●boute, who afterward carried forth his ●ife to be dishonest with many persons, ●●d so made her a great gain to him by ●●at means, which of reason moved him ●at he should hide the fact.  
And one dreamt, that he thought he carried a great substance of bright gold on his shoulders, who after fallen blind through the brightness of gold▪ for as it is very like a truth, that gold darkened his sight.  
And a certain man dreamt, that he thought he hard one say to him, fear not death, albeit thou canst not live. Who after lost his sight, and this rightly hapeninge to him by reason. And he died not insomuch as he lived still, and yet again he lived not, insomuch as he had lost the comfort of the light, that is, he see not  
And one dreamt that he thought he eat bread dipped in honey, who after attained unto such eloquence and wisdom by the study of philosophy, that he got thereby much riches: For the honey signified the obtaining of eloquence and wisdom, as very like it is▪ and the bread the great riches which he got. A certain woman dreamt, that she thought she had her husbands privities cut from the rest of the body in he● hands and that she took great care, an● much foresight how to keep them: wh● after bore her husband a son, which she brought up herself. For the husbands privities, signified the son which was got by him: and that it was taken or cut away from the rest of the body, signified her bringing up of her son, but her husband was after bereft of life by death.  
A certain man dreamt, that he thought he see an Olive tree spring out of his head: Who after followed earnestly the studies of philosophy, and used consequently the doctrine and exercise thereof. For the plant or tree is thought alway green and lusty in itself, & thereof dedicated to Minerva: which is feigned to be the Lady or goddess of wisdom.  
And on dreamt that he thought he fleeyd of the skin of his own son, and to make a bag thereof, to carry wine or suchlike matter therein. Whose son the next day following fell into a river and was drowned. For they make bags with the skins drawn of dead flesh or carcases, in the which they are wont to put wines, oils, and other like licours.  
And one dreamt, that he thought he saw his lover in an earthen pitcher, or pot or such like vessel burning: whose lover after was dead, and slain of a common or hired servant at will. For it signified with good cause death to the woman because she was seen in an earthen vessel: and of a common servant because it was also a common pitcher or pot, serio●ge to every body.  
And a certain man dreamt that he thought he dwelled out of his own country, and there builded an hearth for fire: Who not long after died out of his country where he thought he builded or made the hearth. For it signifieth the place where the fire dissolveth & wastes to nought: & the building of it out of his country, signified there the end of his life.  
And one dreamt, that he thought dwelling out of his proper country, to build an hearth and for the stones he mo●●red his own books and then playstred together: but after changing his mind▪ he threw down that he had built, and s●ceased of building. Who not long after fallen sick, and was vexed with a grievous sickness, which sickness so handled him, that he was brought to deaths door, bu● in the end he recovered to health again  
And the manifest causes of these, be superfluous to recite.  
And a certain man dreamt, that he thought he was persecuted of a woman, which he had known of a long time which did put on cloaks to knit about him, and that lose hanged in the middle without pleates or seams: & that at the last against his will, compelled thereto. After which a woman loving this man did marry him against his will, and he within few years after died, for that the cloaks were unparfit and not sewed together, it so signified. And a certain woman being sick, dreamt that she thought she was with child, & that shortly after to labour of her child, & to be near the time of her delivery: but further she thought that a certain woman unexpert about these matters to touch her and to say: that now truly she shall not be delivered but after. 7.monethess she shallbe delivered of a fair child & amiable, or worthy to be loved who after fell into a dangerous sickness that no man thought her to escape and live, and yet the sickness leaving her nothing at all whereby she should come to health, died within seven months after. For by good reason, it was the discharge of the burden and cares after the seven months: but the fair child, was or signifieth death, which was worthier to be beloved and choose afore the rest, because he taketh away the sicknesses and sorrows, or cares of this life.  
And a certain man dreamt, that he thought he threw out his ring, with the which he sealed all things, and after seeking it, found that the stone which was in it cleft in two small parts or pieces, that it corlde not after serve to any purpose whereof ensued that all his business availed not, or came to no purpose, for five & siftye days after.  
And a certain man dreamt, having a rich sister and being also sick, that before the sister's door was a fig tree sprung up, and that he plucked of the tree seven black figs, and eat them: which sister after died, and left him as heir which so dreamt, within seven days after, and the reason of these be evident.  
And a certain woman dreamt: that she thought she had an eye in her right pap or breast: who had a son that she dearly loved, which not long after lost, she much wailed for. Which reason may like be applied to that when a person at any time dreameth to have an eye in his shoulder, that lost the shoulder: for in a certain manner is said by the dream, regard the shoulder, and have concideration thereof: So that by the same reason the woman lost not her breast but the like to the breast, her son.  
And a certain man dreamt that he thought he eat his own dung with bread, and to be delighted therewith: who after was made a ruler, besides the law amitting, and that without blame: for that it seemed to him to be delighted with that banquet and yet not without suspi●ion, because of the dung. For ve●y like it was that this gain to be full of filthiness, and dishonestly.  
And a certain man thought, being sent into a strange country on message, that in his dream he was returned home again: and that his wife after standing by him to say the little sweating is dead Who not long after received letters from his wife, that the youngest child he had was dead, which was a sweet child, & to be disyred and loved of every body.  
And a certain man dreamt, having a brother dwelling in a strange country that it was told him that his brother was come home & that he thought his brother saw him become blind: who after died which see the dream. And by good reason it was, for asmuch as it was impossible that the brother should see him being so far of.  
And a certain man dreamt that he thought he fed his privy member with bread and cheese like as it wear a certain beast, who after died shamefully. For the meat which he should have offered to the mouth, he did give to the privy member as it were darckly signifying and in a figure, that he should have neither mou●h nor face. And a certain woman dreamt that she thought, that out of her breast sprang ears of wheat, and that the ears after braced open into her nature to be drowned again. Which woman after by a certain hap unknowledge to her, did coeate with her own son, and after slew herself, and so ●yed unhappily.  
For the ears signified the son, and the drowning of them into her nature signified the coeating. But the death of her signified the seeds sprung out of her body: because that out of the earth, and not out of living bodies they spring up.  
And one thought in his dream, to find in his jacket or cote very many and great stinking worms & to abhor them: and that also would shake them of, but could not. Who the next day following learned or understood, that his wife had her accustomed fellowship carnaliye with an other man & understanding the same become very pensive and perplexed of mind, in so much that be would have departed from her, but did not because he was otherwise prohibited, or stayed by a certain let. For the iackette or coat signified the wife girt or wrapped about him and the stinking worms her pollution. And where as he could not pluck and cast them away at his will: signified that he could neither after his desire and purpose, depart from his wife.  
And one thought in his dream, that he had a mouth in his fundament, and great and fair teeth, and to speak by it, and to eat meat, and whatsoever also are wont to be done by the mouth, it to have all like: who after through his light and foolish talk, fled his country, & was banished for a long time after. For very like and to reason were the haps but the causes be here omitted.  
And a certain man dwelling in Rome, thought in his dream, that he flew about the City & near the tops of the houses, and to rejoice in the success of his flying, and to be marveled at with all the lokers on, but by a certain pain and biting or gnawing of the heart, he was forced to cease from flying, and for shame sake to hide himself: Who after was a marvelous man, excellent, and a noble or famous Prophet, & dwelling in Rome got together much riches, insomuch that he was greatly marveled at of all the people, but in the end, he received no profit, neither of his conjecturing, nor riches, for his wife betraying, and deceiving him, turned all to the contrary part towards him, so that he could not for shame but depart the City, and devil in some other place.  
And one thought in his dream, that preparing himself and ready to fly, he was stayed of a certain friend of his, and held by the right foot, & the name also of his friend was julius. Which man after was ready to depart from Rome, and to dwell in another place, and had prepared also all those necessaries, which be required for a departure or moving. But it happened that in the present month of july he was stayed and made to abide through a certain incommodity and mishap that fallen that time. And that carrying or abiding endured not to the end of his life, because he was friend, of whom he was stayed and held of.  
And one thought in his sleep, that he was entered into a school in his own country, and that he saw his Image there hanging within. And that further beholding, thought ●e saw that all the outward edge or border of the Image was loused, and afer thought he asked one what had happened unto the Image, and thought also he said thus unto him, my Image remaineth whole, but the border is louse. Who after become lame of both feet & that by good reason: For that the school was a note of the good habitude of the whole house. But the Image signified those things, which are about the face: and the outward bou●der, were the outward members of the body.  
And one thought in his sleep, that his bolster or Bed tick, was stuffed with wheat in the stead of floxe. Who then had a wife which never before bore child and the same year concevinge, brought forth a man-child, For the bolster orbedde signified the conception of the woman, and the wheat a man child,  
And on thought in his dream, that he was accused of certain injuries, and that to have lost the writings & hooks of his justification, who the next day having the matter in rehearsal was then cleared of all actions, & this was the which the dream signifieth to him. That is to say, the artians being remited, he needed not afterward his books of justification.  
And one thought in is sleeape, having two maidens to his daughters, that the elder had on her head a golden Garland, and the younger a Garland of the ●yne branches green sprung. Now the elder of these two was shortly after married, and the other died. For the beautiful Garland, was a note both of the conceiving of children, and of marriage, and the preciousness also of the matter, signyfyed the joy in marriage. But the Garland of the vine tree, was a note of death imminent to the other daughter, because it grew out of the earth for that bodies put into the earth are after resolved. And for that the vine also is the longest season without fruit. And one dreamt having three sons, that two of them cut him into pieces and eat him and that the younger knowing of the matter waxed sad and disdained them & refusing also the shameful matter, said, I will not eat of my father. After which it hppened that his younger son died: for it signified by not eating of the father, that he should not possess of the father's goods, & he also died before the father. But the other two which seemed to eat him did after death enjoy his goods.  
And one thought in his sleep, that a man took away his sister from his father by force, and martyed her unto another man. Woe after died, that saw the dream: for the father did rightly signify God, the author of life to the dreamer, And the sister by the like reason signified that soul, and taken away by force of the man, signifieth that separation of the soul, from the body.  
And a certain great wrestler thought in his sleep to ve great with child, and after to be delivered of two black women children, Who after become blind, and the balls of his eyes shed forth & were after black.  
And a certain woman thought in her sleep, that her maid had got from her both her own Image which she caused to be painted in a table, and her garments with the which she appareled herself as one ready to go unto a triumph which maiden shortly after, caused her husband to be separated from her through false accusations uttered by her. And by that means was she both a cause of damage, and injury to her of the triumph▪ A certain man dreamt, that an Eagle drawing fourth his bowels, flyed along the city unto the Burse or such like place where much people were gathered together, and to show them to the beholders in that place. After which ensued, that the father having then no children, should have a son of great report and fame in that City For the eagle signified the present year in which the child should be born, and the bowels signified the son, and the carriage also of them unto the place of the assembly of the people, signified, the worthiness & fame of the son.  
And one thought in his sleep, to be thrust into a yoke, and to be yooked together with his brother, which was long before dead and that he thought also his mother so yooked him, and to force him to draw like an Ox, she ruling their collores. Who after so dreaming came sick to his mother's house and there died, and after was buried with his brother, and thus the sorrowful mother cowpled these two drawing beasts together.  
A certain woman thought in her sleep (which wished to have children) that she saw certain midwives' stoles in which women use to sit, at the travail of child, swiming on the Sea who then happened to be with child, yet not made a mother by this, for that she brought forth seven children, one after the other and none of them lived but died in their swathing clotheses.  
A certain person thought in his sleep that he saw a large clefte tree, and that the one half to be a white Poplar, and the other half, a Pine tree.  
And that on the Poplare tree sat all kinds of birds, but on the Pyneaple sat gulls, and all kind of Sea fowls. After which ensued, that he had two Sons, of which the one led the life of a common Wrestler, and bearer of heavy burdens, like to a Porter, which the Poplare signified, and travailing into many countries, was hired of many strangers to labour and travail, hither and thither. But the other although he were a husbandman's son become the master of a ship and a skilful Mariner. and he which saw the dream lived unto a very old age, and ended his life happily.  
A certain souldyar sleeping in his captains chamber, in the night cried out in his sleep. To whom the captain called, demanding what he ailed to whom the dreamer answered that he thought one gave him a deadly wound on the head that he was near dead with all, and for fear of the same so awaked out of sleep. Which his captain thus bearing, that loved him very well, willed yea and straightly commanded, that he should not go forth of the house that day. But his fellows the next day following, prepared to fight with their enemies, went forth, and he forgetting his dream went also with them. At the last they setting on their enemies, were in the end forced toflye, and in the return and flying away, was he deep cut one the head and their slain.  
Augustus on a time being sick, lying then in Camp amongst his Soldiers, was warned by that worthy Philippe his physician in a dream, which he saw that night in his pavilion, that he should be set upon and murdered of his enemies, who privily upon the same was conveyed from thence. And the soldiers of Brutus, the next day following, entered into his pavilion and made many hooles with their sword through his couch or bed, supposing that he had been there.  
And one thought in his sleep that he kept his mother's funeral and that he be wailed, and sighed bitterly for her, insomuch that he waked out of sleep for fear of the same. And the next morrow, when he had told his dream unto his friend he noted that day, and within afewe days after he received letters that the day before the same day he had his dream at night the mother whom he supposed to be alive died.  
And one thought in his sleep, that he saw himself drowned in the water, and that he minded to refrain from swimming the day following. Who on the morrow forgetting his dream, went to swimming & there was drowned the same day.  
A certain person having his wife d●ad a little before, and leaving a chyl●e● behind her, thought in his sleep, that she said to him, I will have my daughter with me, who thought he often denied her in so much as he thought she said to him, do what you will, for I will have the maiden with me.  
After which followed, that within ten days after the maiden died without grief or any complaining.  
A certain standard bearer being of fame, thought in his sleep, that he was grenouslye pulled and racked with his fellows. Who in the morning after he had showed the same to his fellows, laughed him to scorn. And the same morning all were bidden by the governor of the City unto a feast, unto which all went saving the dreamer, which privily conveyed himself from them. And after dinner they were all thrown into prison, where they were examined one by one on the rack, & the captain also with them, so that one of the inferior soldiers at the length, was openly drawn and torn in pieces, and the rest of the company despoiled, and so let go.  
A certain man thought in his sleep, that after a Tyrant of that City, had slain two of his Children, the one of them said he should give no heed to the dream. And that it would come to pass, that in the day following, he should be made prince of the City.  
Who awaked (in that hope) a rose, and set upon the Tyrant, and slew him. For the which good turn done he was after made governor or Prince of the City. A certain person being troubled for a certain debt which his father should own in his life time, and continuing very sad for the same, thought he saw in his sleep, the shadow of his Father, which then instructed him of the money paid, and where the obligation was laid. Who when he arose out of sleep, found the obligation in the same place, where the Father's shadow had taught him which by that means cleared that unjust debt demanded of him.  
A certain man being the Son of a philosopher, after his father's death sought a certain book of his, and could not find the same for the which he become very sad. After which in a certain night his father appeared to him in a sleep, who showed to him the place where the book lay hid. Who awaking in the morning sought the book there and there as he showed him he found it, that by the same help, the book might come and serve unto all ages hereafter.  
Before the battle against the Philippians, a certain soldier thought in his sleep, that julius Caesar spoke to him, saying show as he thought unto Octavius that he shall fight the happier and luckyer, if so be he take some of these things with him, which I, whiles I was head governor, was accustomed to wear and carry about me. Which Octavius understanding, got after the ring to wear, with the which Caesar had accustomed to seal letters, and the same he woore not only before the battle, but many times afterward.  
The day before that Henry the french king was wounded in the eye, Queen Margaret his wife as men report, see sort as the dream foreshowed.  
And two familiar friends on a time went a journey unto Megara, where they both lodged that night, but the one iodged in a Tavern & the other man Inn. Who after they had supped went to bed and sleeping in their bed, he which lay in the Inn thought in his dream that he prayed the other that he would come help him that he were not slain by his host, who awaked with his fearful dream arose up, and after he had well looked about, and considered the matter with himself, & perceived also the sight no further showed of the matter, he then laid him down again to sleep. And then to him sleeping, be thought again that the self-same sight to desire him that saying would not help him when Bee was alive, yet that he would not suffer his death unrevenged, and that he also slain, was conveyed into a Cart by the host of the house, and dung subtly thrown upon him, besides that the sight as he thought to require him that timely in the morning he would watch at the Gate, before the dounge-Carte, went forth of the town.  
Who greatly moved with the fear and care of this dream, arose tymelye and came unto the Gate of the Town, where he found the dung cart there waiting to go forth, by which stood a herd man that drove the Cart, and of the herd man he demanded what he there carried in the dung cart but he being feared with his words ran away. And he in the mean whiles drawn the dead body out of the cart, after which the host was examined and confessing the deed had the law.  
A certain person having sundry children and none lived with him.  
At the last his wife being with child thought then in his sleep, that it was said unto him, that his Son shortly after born should be named iovinianus.  
After which the Father died, and the child living still was made Emperor.  
And one John Maria a gentleman of Venice being then a ruler at Dalmatia thought that he saw in sleep, another of his brothers which he dearly loved, named Donatus, to embrace him, & to say farewell because he must depart out of men's company. And that John maria after he had followed him a while weeping as he thought awaked for the fear out of sleep, finding himself all wet with tears, and thus amazed feared the life of his brother being then at Venice.  
After which about the third day before were letters brought from his house which signified or declared the same, that that Donatus died that night and in the same hour that he dreamt the like.  
And that three days also before his death, he had lyen sick of the plague.  
And a certain woman thought in her sleeape, that her husbands first wife rebuked the second marriage, and that warning her as she thought that shortly after she would take her away with her. Who indeed died within a short time after.  
And ascertain parson thought in his sleep, that he saw the Son shining on the earth, who endeavoured with his hands to catch the son, but it seemed to slip from him. And this he proved in the order three times together, after which he demanded of certain wise men what the same might signify, who told him that he should reign after. rxx▪ years. For the Son signified him to be a King, but if it had determined the king dome'onely for three years, than had it not been needful why he should see this. For no king of fame as only one like as the so●ne is, could escape danger, for so short a tyme. Yet it ended otherwise by broofe for that he reigned from the xl years of his age, unto threescore and ten.  
A certain person thought in his sleep that he was alone in a Cockebote on a tempestuous Sea, and that the wind blewe boysterouslye, and the air also seemed so dark, that he was without hope of escaping to land with life▪ And being in this perplexity, he catched hold as he thought of a Tree, and hanged by the hands on the same, through the Boot mounted or carried up to the same, and foe remained he there alive as he thought without further succour.  
After which followed that he ever after lived a careful life and never could have good success in his businesses and requests, nor obtain his desire.  
Besides it further signified, the alteration of his kind of life, and that through a sorrow near at hand, he should fall into a desperation; which person beside lived twenty years after he had this dream, but yet oppressed with many griefs and sorrows.  
And a woman named Accia which was the mother of Octavius, being than with child with him dreamt that her bowels were carried up to heaven, and that they were also made manifest and throughly known unto all the earth, and heaven above. After which followed, that the bowels signified the Son, which she then bore in her body that through his great power on earth his bruit and report should after reach unto the stars.  
And Octavius the father of Augustus dreamt, that he saw the brightness of the son arising out of the womb of his mother Accia. After which succeeded, that the deeds of Augustus did like shine and appear amongst the men of his age, as the brightness of the son, in the world.  
A certain Lombard dreamt, that he see an Angel descending from heaven clothed in yellow, and making wide steps on the ground, but he had no wings. Which sight so feared the dreamer conjecturing that the same signified some fear full matter that he hide himself as he thought in a very dark hole near by, and covering himself over with the leaves of trees, whereby he might so lie hid out of sight. And the Angel after he was descended, called the dreamer by his name; but he lying hy● as he thought answered not. In so much, that after the Angel had called him thrice, said he will not come, and so departed. Who after for fear, awaking out of sleep, thought the same signified some great peril to happen to him that day following.  
whereupon he caused the outward door of his house to be fast shut and that none to go out, but the key he gave to the maiden to keep. Who after forgetting her masters commandment let in a familiar friend of the dreamers that came to his presence unwares to him, which infected with the pestillente air about him, many of his household, but the dreamer upon the sight got out privily by the roof of the house. After which died twelve. of the plague, for that the same happened in such a contagious season.  
But he escaped through his skilful practise, which for that he could hide himself in the den or whole the same signified by the dream.  
C. Fannius after that he had written three books against the life of Nero, thought in his sleep, that he lay appareled on his bed as he was wont to do like to other studientes, and that Nero came to him and, plucked forth the books out of his bosom. And that he also diligently looked on the first, after on the second & then on the third which he turned to & fro not uttering or speaking any word, but shutring up the books so departed. Whereby Fannius learned, y● before he should finish any more books to these, that he should end his life with the work, who within a short time after died.  
Sylla a head officer in Rome, thought in his sleep, he saw the devil, and that he called him, who after he awaked, although he were then in health sent for his friends who after they were come together, caused in their presence his will to be written with all speed, and after signed the same, fearing death to be at hand. Who in the night following was taken with an ague, of which he died within few days after. But some writ that he was eaten with lice: And others writ that he died of a great anger which he took against a Burgeys of that City through which he casting up much blood died thereof.  
And one Rinaldus Villanova a Physician writeth that a certain parson often see in his sleep that a black Cat did bite or gnaw his little finger: Who shortly after was taken with the eating Canker in that finger of which he died.  
And one Arianus thought in his sleep that his father ministered a sleeping drink to him, who not long after died For the dead sleep signified death which afterward ensued.  
And when a certain person despaired, that he should not attain the Garland for the lack of knowledge, his brother then dreamt, that he had lost his father's ring, and seeking a long while for it, found it at the last as he thought, fallen into a deep hole, and that he reached & got the same forth with a long staff. Which the interpreter thus expounded that his brother undoubtedly should attain the Garland & that through the help of a taule man, which accordingly did so happen, to the wonder of many.  
And a certain woman of the country showed unto the wife of the kings herded man, that she thought in her sleep, that she brought forth or was delivered of the Moon, which shined over all Britain. After which the woman being delivered of a maiden child, the wife of the kings herdman nursing then the kings Son, brought up the child with hers, as her own. Who after grown to elder years the kingest son fell in love with her, through the familiarity in youth and of this married her, of whom he begat Echelstane who after flourished and accounted the worthiest king, for his virtue and fortune.  
And one Ecelinus a Roman, in the first night after marriage, thought in his sleep that he saw a hill on which Rome was situated, an that the same rose higher and high to an exceeding height, after which he thought it shrunk away like the melting of snow, that at the last there seemed nothing to remain.  
Which dream of his like succeaded by the fortune of his children. For Ecelinus the elder son after his name, through a small fortune attained Verona, Vincentia, padua Feltrius and the Region of Tarnisina and Marchia. And Albericus the younger brother, obtained Ternisius itself and sundry other places. But after certain years, this Ecelinus losing his kingdom was wounded and taken and near to Soncinus died. And Albericus at the losing of Tarnisius, fled unto the castle of Zeno, where of his own men, he was betrayed, after which he saw. 6 of his sons slain before him, and his wife with two daughters burned. And himself through divers kinds of torments butcherly dealt withal, yielded up a lamentable spirit. And now on this wise was the whole stock as the father had foreseen with power utterly extincted.  
A certain person came to one Hyburis Aebaneus an Interpreter of Dreams and said I dreamt this night past that I had corns of Barley in my hand which I did cast into my mouth to eat them: to whom the expounder thus answered well be it unto you. And after he was departed, the expounder asked the standers by, whether any there were, that known him: to whom one answered, that he knew him very well and where he dwelled. Well said the enterpreter, mark and have regard after him, for that shortly he shall dye, in that he thus eat up his nourishment. Who in very deed according to his saying died within four days after.  
Alexander the Philosopher thought in his sleep, that he was judged to dye, and for all means and excuses that he could show, he could scarcely he delivered from suffering. Who after feared no such matter for that he only applied himself to the study of Philosophy, yet the next day following when he came to reasoning with another philosopher very hotly, he was there strike on the head with a staff, and hardly escaped death.  
And the wife of Diognosta dreamt, to have half a beard, who after lived separate from her husband, so that if she had thought to have a whole beard, then after to be a widow.  
A certain Lumbarde so often as he should win, dreamt in the night before, that he did eat white grapes. For the white grapes do protende a plentiful, & easy increase of labour. But the black grapes do signify a small gain, and that with tedions travail. Now such a custom of his endured for twelve years, and after decayed.  
A certain learned Physician there was who so often as he dreamt, that he see his mother being dead, very sad, the next day following he fallen sick, and that by good reason, for that son is most dear to the mother, & that her sadness also signifieth the calamities to the child, and not the like to the father. For fathers are not like moved to mourn for the sicknesses of their sons, except those sicknesses are deadly, in that men are stouter of mind and stomach, than women. And he was also sickly by nature, so that he dreamt the like many years.  
A certain gentleman, as Mattheus Ferrarius wrytethe, that how often he thought that he did eat in his sleep, and so often in the day following he was pained with the stone. And if so be he thought that he didd eat hard things of digestion, than the pain continued many days after. So that by good reason we say that we so well taste of sorrows, as meats.  
And to Valentinianus Emperor the day before he died, being yet not sick, for that he died suddenly, appeared his wife clothed in mourning apparel, and standing a far of with her hear shed abroad. Which well declared the former fortune, that then had left him in so lamentable cause.  
And one Polycrates Samius a tyrant whiles he was in prosperity, his daughter on a time thought in her sleep, that she saw her father hanging on high, whom Iup●ter washed, & the Sun anointed. After which followed that he being oveecome of Oròtes, and hanged on a gibbite happened the like so that he was after washed with the rain falling and anointed of the Sun, by melting of his fat, which so seemed to anoint him.  
And one thought in his steape, that he saw his house on fire, who after received letters that his brother lay grievously sick, & whiles he prepared himself to journey, a messenger came declaring him to be dead. Who after counted the time, from that hour which he see the dream, conceived that his brother then died. But commonly this dream doth threaten death either to the dreamer, or some principaller of the house. himself to be with child, if so be he hath been poor, he shall after possess much substance and shall gather and keep and heap together abundance of money: but if he be rich, it signifieth that he shallbe in torments & cares or troubles of the mind: And he which shall have a wife, that he shall lose her, for it signifieth, that she shall not after bear him more children but he which shall have no wife, that he shall after marry such a kind and gentle wife, that he may find in his heart to wish to bear and suffer that pain, that his wife susteneth in the travail of child. And to others this dream doth signify sickness. To be with child and after to be delivered thereof, is evil, for it declareth that the person being sick, shall shortly after dye. For every body ●earyng, sendeth forth a spirit: and like as the infant by joining himself with the body is delivered, and departeth from it even so the soul doth from the body: and to a poor man, hired servant, or to any which is in calamity or misery: it signifieth a delivery of the present evils or misery, and that cause is manifest or apparent, but to rich men, usurers, and other occuppers and to such also as be in authority and power it harmeth. For they which had before, shall after lack, and lose much. And to merchants, pylottes, masters, and owners of ships, it signifieth good luck after, but to many it happeneth that also should loose by this dream, as kinsfolk, because the infant in his birth, is rejected and separated from the blood.  
If any in the manner of babes dreameth that he thinketh himself to be swaddled like a child, and to suck of a woman that he knoweth, doth portend after a long sickness, except he hath a wife with child. For then shallbe born a son like to himself, which in the same manner shallbe fed, and brought up. But if a woman shall see this dream, it doth signify that she shallbe delivered of a daughter like to herself: and if any woman thinketh in her dream to have milk in her breasts, to a young woman it promises conception, and perfect fruit, and birth also, but to an old woman being poor, it signifieth riches, and to a rich woman, it signifieth expenses and charges: And to a maid marriageable, this dream promisethe to her marriage, for notwythout the veneral act of coacting, milk in the breasts cannot at any time be had, but if the maiden be young, that she cannot be married of a long time for her age and making them this dream portendeth to her death. Also to a poor and needy man, this dreamepromiseth plenty both of money and possessions, that he may also be able to feed others. And further to him which is unmarried, this dream promises a wife: and to him having a wife, which lacketh or hath no children: this dream promises also children, as hath been found true in both.  
For th'one had after such a kind and gentle wife, that he did wish to suffer all her travails and pains. And the other had children after, which he fed and brought up: And to wrestlers, warriors, and such as exercise the strength of the body it thretneth sickness: For that effeminate bodies have milk: and any also having a wife, and children in his dream is deprived of his wife, for he after bringeth up his children, and ministering to them the equal use, both of the father and mother.  
To dream that he thinketh himself to have a great or bog head signifieth good to a rich man, which as yet is no Magistrate or high officer. And to a poor man, warrior, usurer, and that keepeth a bank of money. to them it signifieth both good luck, and the gathering together of much money, but to a rich man which is in authority. And to a rhetorician, Judge or Legate, it denounceth both slanders of the people, and loss of dignity and honour. And to a sick person, this dream signifieth bevynes and pain of the head: and to dream that he thinketh himself to have long & fair hear and to be proud of it, signifieth good especially to a woman, for women oftentimes use for beauties sake, to deck and set forth their heads with others hear: besides, this dream signifieth good, to a Philosopher, King, Prince, Priest and Religious, and to all those also whose profession bindeth them to wear their hear long. But to have much hear on the head, ruffled and out of order, like to those which we name bush naturals, signifieth to all such persons, heaviness and loss. As the like was experienced in one, who dreamt that he had his hear snarled and ruffled together, much like to a picked torch. and he after was deprived of his living, to his great sorrow and heaviness. And further to have bristled here like a Swine, doth portend violente perils, by some ill fortune: But to have horse here signifieth bondages, painful labours and cares of mind with heaviness: and to journeymen or such like, imprisonment. And to dream also that he hath wool growing on his head, in the stead of hear to him that so dreameth it promises long sickness & both the P●hisick, and consumption of the body. And besides if any dreameth that his face to be round about, bore & naked of hear, it portendeth presently a mock or guile and an unhappy success. But if any dreameth that the hinder part of the head to be on such wise to him that so dreameth, it signifieth in his old age poverty & great mice- For the hinder part of the head, is contrariwise signifier of the time to come. And again who that dreameth that the right side of his head is bald or bore o● here, signifieth that he shall lose all his male kynue that be nigh unto him and if he shall have no kin alive, than it signifieth damage or harm to himself.  
And if the left side of the head be bore it signifieth that he shall loose his nigh kinswomen, if he shall have any one alive, but if not, then he shall incur damage to himself. For the head hath the signifycation of the kindreds, as the right sides of it the males, and the left sides the females. And who that dreameth that he hath either side of the head naked or bore of here, shall after ●ee condemned unto an open work or labour adjudged thereto. To dream that he thinketh all his whole head to be shaven signifieth evil: for that this dream portendeth good to none but such as be accustomed to be shaven, as friars, monks, abbots, fools, and such like: to sailors and mariners on the sea▪ this dream threateneth shipwreck, & to sick people to be near deaths door but yet not death.  
And to dream that he clippeth his own heir, signifieth sudden bewailing, or calamity, threatened by great evils.  
But to dream that a barber clyppeth his hear doth promise' a like to him and to all persons good luck and joy for that it hath the signification, both of joy and the exception of other causes. And truly there is none being in any evil or woeful case, or else in any calamity, that clippeth the hear of his head: but such as be free from these, and hath somewhat to take to. Therefore this dream promises delivery out of trouble, to such as be in thraldom, and good luck also to all persons. To dream that the foorheade is whole without crasinge or disease, and sleshye is good to all persons and signifieth the liberty of speaking, and fortitude. But to dream that he thinketh himself to have a forehead of brass, Iron, or stone signifyethire, hatred, and enemies: But to ruffians, and those that keeps brothel houses and bawds, and to such also as I●ade their lives without shame it signifieth good.  
And to dream that he thinketh himself to have many ears, signifieth good to him which would attain any to be obedient to him, as wife, children, or servant. But to a rich man this dream signifieth a great name, & good also, if the ears shallbe fair & comely: but if the ears shall appear deformed & out of fashion it signifieth slander of the people: & this dream is evil to a servant, and to one also having a cause or matter in judgement or before a judge, for either he must sue or trouble another by action, or else be called by another into judgement, for it signifieth to him obedience, of a long tyme. And besides like as he sueth this man by action it so shallbe done, the like again by him: But if the cause or matter be called or brought into the trial of the law, then shall he hear many more faults or crimes to be objected against him, then which be manifest or apparent that in a certain manner he may need many ears, but to a handy crafts man this dream signifieth good for he shall hear many persons, which do require & desire his work: but to lease thy ears also which thou hast signifieth contrary to those aforesaid. And to purge or cleanse the ears of filth or matter, signifieth that he shall hear from some place good news or tidings, but, if any dreameth that he thinketh to beat his own ears, it portendeth the hearing of ill news from some place.  
And to dream that he thinketh pysmiers to creep into his ears, signifieth good alonely to dissemblers of wisdom which we name Sophisters. And the like the pismiers signify to young men, that go to hear such people, but to others, this dream denounced death. For that they be the daughters of the earth, in which they harbour and devil. And if any dreameth that he thinketh to have ears like an ass, signifieth good to philosophers alone, for that the ass month not his ears lightly or quickly: But to other persons, this dream signifieth bondage, & paynufll labours or cares of the mind with heaviness. And if any dreamethe, that he thinketh to have eyes in his ears, signifieth that he shall after be blind, & shall come to knowledge o● those things by his hearing and ears, which he saw afore with his eyes.  
And if any dreameth that he hath a quick sharp fight of the eyes: signifieth good by right to all persons but to dream that he thinketh himself blind, doth indicate neadines of money, & to him which hath children, it signyfyeth that his children shall be sick. And to dream also that he think the himself blind of both the eyes signifieth to his children with seethe the dream, the loss both of brethren father & mother. And to the children because the eyes be like to them.  
But to the brethren, because the eyes also in themselves be like brethren: & to the parents, because the eyes be the cause that we see the light like as the father and mother also be. Wherefore the loss of the eyes signifieth the loss of the like but to him which is in prison, if he thinketh himself to be blind, it signifieth good & a notice that his misery is at an end. And this dream also signifieth good, to those that be very indigente, and poor: but to a man of war, this dream signyfieth evil and grievous, for that ●his ill success, and to such also as live in the court: but yet to men of arms or champions, this dream promiseth victory: As the like happened to a certain champion that should have combat or fought in the honour of his country, who dreamt that he thought he was blind. which after won the victory. Also this dream to masters and pylottes of ships, signify heaviness and sorrow: and to such which be occupied with the contemplation of celestiall●matters, which, hath often been observed. And if any seeking any thing lost shall see this dream, shall after see that thing lost no more: nor following after a fugitive or that runneth away shall take him: but to sick people, this dream doth always portend death: for the privation of their light.  
And one thought in his dream, that a certain credible man said to him, thy father is not dead but sleepeth, whose father was then become presently blind and not long after one brought him word of the same matter. And if any shall dream that he thinketh himself blind of the twone eye▪ shall have those things happen to him which be signified of that part: For this is to be considered and noted that the right eye, both signifieth the son, brother, and father. And the left eye, both the daughter sister and mother  
That if any have two sons, or two daughters, or two brethren, or two sisters: then the right eye signifieth the elder son, or brother, or father or else the elder daughter. But the left eye signyfyeth the younger daughter, or brother, or else younger son. And besides to dream that he thinketh to have three or four eyen, to him which hath purposed to mary a wife, & to him also which lacketh or hath no children it signifieth good▪ For to the one a wife shall happen, and to the other children & so about one body shall be many eyes. And one thought in his dream to have three eyes, who after become blind. For the third, which sygnifyed the need & lack of the other light because the proper light suffyced not. And further to a naughty and wicked man, & to beautiful women: many eyes signify evil. For many eyes shall way on him and about this woman shall many apparent avoutries be wrought, & found or taken. And further if any dreameth that he thinketh to have eyen in his finger's ends, or in his feet: signifieth that he shall after become blind. And a certain man dreamt, that he thought to have eyen about each finger of the hands, who after fell blind.  
And if any dreameth that he thinketh to have a great and fair nose, & comely in form, signifieth good to all people: for it signifieth a great subtillitye of senses, & a foresight in doing matters.  
And he that dreameth to have no nose, doth portend to him, and to all parsons the loss and lack of senses, and hatred of his betters, and to a sick person death. For that the skulls of dead people, be found without nose: And if any thinketh in his dream to ha●e two noses, it signifieth to have variance or dsicorde with his betters in house.  
And to dream to have fat or full cheeks, signifieth good to all people and especially to women, but to have thin or lean or else scabbed cheeks signifieth heaviness or wailing for the lean cheakes signifieth heaviness & sorrow, and the blistered or scabbed cheeks, signifieth wailing & mourning: For that in mournings, men are wont to tear & scrache their cheeks.  
And he that dreameth to have a great heard, both thick & rough, being a learned man it signifieth good & to a philosopher also. And if a woman thinketh in her dream to have a beard, if she shallbe a widow she shall then find & have a husband which shallbe so gentle a man, that he may seem to be of a mingled nature: but if she shallbe married she shall then lose her husband, or shall depart from him and shall govern her house, like as she were husband and wife except she be with child, or hath a cause which is to be judged, but if she be with child she shall then bring forth a son which after earnestly beholding, shall think herself to have a beard. And to a man child, or very young stripling, this dream portendeth death, because a beard to a child, doth prevent his age. And if one thinketh in his dream that his heard falls away, or else shaven of, or violently plucked away of any: doth portend not only the loss of kinsfolk but also both damage, & a soul confusion that shall happen to him.  
And the loss of teeth, or else falling or violently plucking out of them, doth for the more part signify, the loss or death of kinsfolks, or else one of the same family or household, or else the loss of substance: For the like is to be applied between the house, family, and substance therein, as is between the mouth, and the teeth. And besides the right teeth signify the men, and the left teeth the woe: men: except it so hap, that in on house be all women, and in another house all men: for then in those houses, the right teeth signify the elder, and the left teeth the younger persons. And further the forth teeth signify very young persons, and the sharp teeth like to dogs teeth, signify parsons of middle age: and the cheek teeth, old people.  
And therefore who that dreameth co lose any too●e, shall loose such a friend, as that tooth signifleth: but when not only men, but also the losing possessions be signified: then is it thought or supposed, that the cheek teeth to signify treasures or riches laid up orels hide. And the sharp teeth to signify those things which be of no great moment or value.  
And the foreteeth signify simple● household stuff, or else other moneables within the house. Therefore very like it is that some of them falling out, to signify the loss of money, riches, & faculties: & further the teeth also signify necessary matters to life, and of these the cheek teeth, signify secret & privy matters. And the sharp teeth signify those things, which be not manifest to many, and the fooreteeths, signify most manifest, & open matters, and these things which be compared by the talk & word. And therefore the teeth falling out, be, or signify the hindrance or loss of the like matters, to them belonging, also all the teeth falling out together, signify a desert house left and forsaken by all the people departing together from it. And further teeth falling out to those that be sick do signify a long sickness and the scabs or blistring: but yet they give them not to dye. For of the dead bodies, none after leaseth a tooth. Wherefore what so ever happeneth not to dead folks, is a notice of health to sick people yet better it is that sick people to loose all their tethe, for so the come that s●ner to health  
And to a servant to loose his teeth, signifieth after liberty & freedom. And to merchants this dream signifieth the speedy provision a desposition of packs and other goods, & especially if they shallbe in that journey with them. Allo certain of the teeth waxing above the others so that the on exceadeth the other in bygnes, or else that be louse and fall not out, signify sedition or variance in his house which seethe the dream. And who that thinketh in his dream to have black, rotten, worm eaten, or broken teeth, and to lease them, signifieth the delivery from all trouble, and misery: & yet some, as often times the elder men, have lost by this dream: besides he that thinketh in his dream to have Juorye teeth, signifieth good to all people: but be that thinketh in his dream, to have golden teeth, signifieth especially good to eloquence & learned speakers: as it were of the golden teeth prononcinge the talke● but to others this dream after threateneth fire and burning of the house which see this dream, and to certain also this dream signifieth sickness, coming and being of the multitude of choler. And he that thinketh in his dream to have teeth of wax, signifieth that he shall come to a speedy death, for such cannot chew meat with them: and to have teeth of lead or tin signifieth reproach or infamy & shame to ensue: And to have teeth of glass or wood, doth portend violente death: and he that thinketh in his dream to have silver teeth, signifieth to him that is learned, to get money by his talk, and eloquence: but to rich men this dream portendeth, the expense of money into food, and meats. And if any thinketh in his dream that his foreteeth fall out & the other grow in their places doth por●tend the change of life, into a better state If so be the second teeth shallbe better & fairer, then that other afore: but into a worse state, if they shallbe worser & fouler.  
And he that thinketh in his dream to have a reasonable tongue and congruent to the mouth, and to speak freely and clearly with out impediment, signifieth good to all persons: but to dream that he cannot speak, or to have the tongue, bond or tied in the mouth: doth portend the impediment of actions or doings, and also poverty. For as much as poverty doth take away, & prohibit the liberty of talk, and speaking. And he that thinketh in his dream, that his tongue is swollen doth protende sickness to his wife, which seethe the dream, if he truly hath a wife: if not, than sickness to himself, But if any thinketh in his dream, to have hears sprung out of his tongue whether they be white or else back, signifieth sickness and sorrow: but yet the black hears 'cause these sooner, & the white hears later.  
And he that thinketh in his dream, to vomit much blood, and of good colour, & not corrupt, signifieth good to a poor man for it portendeth the coming to riches and the abundance of money. And this dream is good to him which hath no children, & to him also, which hath a kinsman out of his country: For the twone after shall have a son born him and the other his kinsman came home again for booth be of one kind of blood, but if the blood shall run forth into a vessel, the child notwithstanding shall be brought up: and the kinsman shall live dwelling in a strange: country or out of his country, which also after his coming home shall dye. But if it shall run down on the ground, then both shortly after shall dye: and he which dwelled out of his country, shall go into his own for the blood that is in his ground which truly in his country. And he that thinketh in his dream, to carry or bear blood, is both foolish and to no purpose to him which would be hide, for he shallbe manifested and openly known. And he that thinketh is his dream, to vomit black or corrupt blood, doth signify by good reason sickness, to all people. A●d he that thinketh to vomit a little blood in somuch that not by vomiting, but by spitting it may seem to be cast up, doth portend sedition as hath been observed.  
And to vomit choler, or phlegm, to him which is in calemity or misere or else in any perplexity of mind or sickness, doth signify the flaking & ceasing of the present evils: For all the refuses of such like, do not molest or grieve any more.  
And he that thinketh in his dream to vomit up his meat, or whosoever it be signifieth loss and trouble of that, that the body feeleth not the sustenances or food. And who also that thinketh to cast up or vomit out by the mouth, the great guts or bowels, doth portend the death of children, both to the man and wife: but to them which have no children, this dream signifieth the loss of the best and most precious thing which they have in their goods, or that they set most store by. And to a like person also, this dream portendeth death.  
And to havet woe or three heads, to a poor man it signifieth riches, & beside for that he shall possess and have many heads that he shall gather together great abundance of goods and riches: and his wife and children also shall happen well and prosperous. But to a rich man this dream signifieth adversity and loss by kinsfolks to a warrior this dream signifieth good luck,  
And who that thinketh in his dream to have his head stricken of, either by judgement condemned thereto, or of thieves, or else in a triumph or turnement, or in any other manner signifieth good: But to him having parents, this dream, signifieth evil, or the less of them and to him also having children, this dream signifieth the like. For the head is compared like to the parents, because they be authors of life: but the head to the children, for the. face and Image sake. And a certain man also having a house, dreamt the like: who after lost the same. And by this dream also it signified, the loss both of wife, & friend.  
Besides to the keepers of banks of money and to usurers, masters of ships and merchants, and to all others also that gather up money: this dream signifieth the loss of great sums of money: but he which dwelleth out of his country that he shall after return home: and he also which is in peril of life by the law, that he shall escape the danger. And further, if any sailing on the Sea seethe this dream, it signifieth the loss of the top of a mast of the ship, except he be any of the mariners, which seethe or see the dream.  
And in these like truly have been observed, to signify death to princes. And a certain Greek dreamt that he thought his head was stricken of, who after came to Rome, and so lost his former name & dignity. And he that thinketh in his dream, to have a head like to a Lion, Wolf, Panther or Elephante, shall obtain after the victory and overhand over his enemies, and adversaries, also which he is in suit with. But he that thinketh in his dream, to have a head like to a dog, horse, ass, or any other four footed beast, doth protende servitude, bondage, and care of mind with heaviness: and he also that dreameth to have a head like any kind of bird: is a notice of peregrination, and iourninge about.  
And further he that thinketh in his dream, to have his head in his hands, signifieth good hap to him which hath no children nor hath a wife and to him also looking for any dwelling out of his proper country. And if any also thinketh in his dream, to have horns like an Ox or any other violente beast, doth portend violent death: but yet for the more part it signifieth heading to him which seethe the dream: For this like is wont to happen to all horned beasts.  
And the breast whole, and sound without any hurt signifieth good, but the breast rough although it shallbe thick of hear, to men truly this dream signifieth good, and lucrative: but to women this dream signifieth, wydoweheade or the loss of her husband, and if the paps appear greater than they wonted to be, & keeping a comeliness or fashion, signify both the obtaining of children, and possessions or goods, but if the paps appear sore, and as they wear blystred: do portend sickness to him, which seeth the dream. And the paps falling from the breast, signifieth death to children and to his children which seethe the dream: and if not children than they promise' neediness Also they oftentimes signify wailings especially to women. For these in their weeping and wailing, do pull or rend their papes. And who that thinketh to be wounded on the breast of a certain familiar, and one well known to him, signifieth to old men hearing of sad or heavy news from some place: but to young men, and men of middle age, and women this dream promises love.  
And he that thinketh in his dream to have hard and fair hands: signifieth felicity or good hap: especially to handy crafts men, which get their substance and living, by giving out wares, and receiving in others too work. But to a person fearing or being in fear, this dream portendeth binding, and bonds or fetters: for not without fear this dream is. And further the one hand is prepared to take things, and the other fear to keep them. And besides the right hand, signifieth the son, father, friend or kinsman. And the left hand the wife, mother, sister, daughter maiden servant and manservant. And therefore which of the hands any shall think to lack, shall lease one of those, which be signified by that hand. But to mariners, dancers, or tumblers, & jugglers, to have no hands, is not good forasmuch as it is impossible. to work and do most things without th●m, as it is manifest.  
And further to lose the fingers of his hands, signifieth damage or loss and to dettours, to pay more than they own: and to usurers, to be deceived or beguiled of their usury.  
And he that thinketh in his dream, to have hear grown out of his hands, & out of his joints of the fingers of the hands, signifieth Imprisonment.  
And who that thinketh in his dream to be pained or deceased in the great guts, or about the bottom of the belly, do denounce truly sickness to the body and neediness or bareness of living.  
And if any shall think himself payened about the navel part: doth either portend the loss of parents, or the privation of country.  
And if any thinketh in his dream to see his body cut open and to see his inward parts after nature, and each decently lying, signfyeth good to him which hath no children, and to a poor man. For the one shall after have natural children, and the other possessions or riches. For the children be named the bowels, like as also the entrails or inward parts. And like as the possessions or goods be in the house, even so within the great guts, be the bowels: but if any dream that he is cut open, and that he seethe nothing of his inward parts left within him, signifieth that his house shall after be desolate and forsaken, and the loss also of children & to a sick parson, death: but this dream signifieth good to those, which be in troubles or imprisoned, for they shall soon after tread them under their feet. And besides the former spoken, must here be considered and applied like as the heart in the body, signifieth the wife of the man which seethe the dream, and the husband of the wife which seethe the like. Also the lungs or lights, the like. But the liver signifieth the son sustenance and cares. And the gall the choleric humour, money, & women. And the milt, signifieth pleasures, laughter & household stuff: An● the belly and great guts, signify children.  
And the kidneys signify brethren, and kinsfolks: & therefore when any of these shallbe diseased, they portend the like to that, that the member signifieth: also if any member seemeth lacking, it signifieth loss of the like member. And if any thinketh in his dream to see a plant sprung out of his knees, doth portend that he shall after be stayed or hindered of the use of his knees, but if a sick person shall see this dream be shall dye: For out of the earth all plants do springe.  
Also a certain man there was, who dreamt that he saw a reed or ca●e grow out of his right knee, which after had a fistula engendered in that knee.  
And to have many feet signifieth good to merchants and masters of ships, for they shall rule and govern servants with many feet and this dream also signifieth good to all those which nourysheth and maintaineth servants by buying and selling, and to a pilot or governor of a ship. this dream signifieth ease, rest, and quietness: for that he shall use many feet, in running and girding forward the ship with owers, or else otherwise by sailing. And to a poor man this dream signifieth good, for he shall attain servants but this dream to a rich man doth portend sickness, for that not with his own feet, but by the help & use of a stay he may so seem to have many feet. And further, to see the feet burning, signifieth evil to all persons, & both loss, & decaying of goods and also of children and servants.  
And who that thinketh in his dream to become bigger than any man: doth portend death to him, which seeth the dream, and if any having a litlte young senne, shall think him to become a man or at a man's stature, doth portend tha● his son shall dye: & this dream is grievous to an old man, to think himself changed into a young man, & a young man into a child, for both of them passeth & i● changed into the worse & simpler state▪ But good it is a child to be changed i● to a young man: and to a man to be changed into an old man, for both of the● passeth, into the better and honowrable estate. But if a young man shallbe chaū●ged into an old man, he shall not dy●●like as the child, but shallbe sick. And if a man shall also be changed into a child bejhaving himself unwyselye, in doing matters shall sustain damage. And further the quality of changing is thus: that if any shall think himself also changed into a woman, which before was a man: signifieth both good to a poor man and servant: for the one shall after have such a person which shall nourish him up, like as a woman: & the other shall serve after, with lesser labour. For the lesser be women's labours, which they do: but to a rich man this dream signifieth evil, and especially, to an officer or one ruling a Common weal for that women for the most part bekepers of the house and occupying themselves within that house, wherefore to every magistrate, ruler, or officer, this dream doth damage and deprive him, which seethe it. But if a woman shallbe changed into a man, if she shall then be unmarried, shall after obtain a husband, and if she be married and shall lack children, that she shallbe delivered of a son, and so she shall pass into a very ill nature: but if she hath a hand, and son, she shall after be a widow. For that a man needeth not a man but a woman. And besides if any man or woman, shall think himself, to become gold or silver, if he shallbe a servant, shall after be sold, by which truly he is made both gold and silver: but if a poor man shall see this dream he shall after become rich that such a matter thereby may be about him.  
And this dream to every sick parson doth protende death, like as to think himself to become brass, except it be to a warrior or servant, but to be changed into Iron doth signify intolerable calamities and miseries, enduring to old age, to him which seethe the dream.  
And he that thinketh himself to become clay or to an earthen matter doth declare death to all persons except to those which get their living by the earth or by clay.  
And to become also a stone signifieth wounds and cuts, to him which seethe the dream: & so in the same manner aman must judge of any other matter like.  
And he that thinketh in his dream, to exerise husbandry, as either to sow, or plough or else plant, signifieth good to them which seek a wife and have no children for the fallow field is none other than the woman, and the seeds and plants, the children: but the wheat the sons, and the barley the daughters and abortyves. Also to others this dream signifieth sickness, and troubles of mind: & if any be sick in his house which seethe the dream, shall after dye.  
And he that thinketh in his dream, to govern a ship well, and wisely, signifieth good to all persons For not without fear and labour it is governed and brought to any port. But if they be vexed with tempests or come to shyppewracke, it d●th portend a mighty evil or harm to ensue which hath often been observed.  
And to dye leather, signifieth evil to all persons, but to see a●y Uisions in thy dream, signifieth a most great and dangerous evil of all.  
And good it is to him, that goeth into a brothel house and commothe not again For a certain man there was, which dreamt that he thought he entered into a brothelhouse, and could not go out again, and so not many a day after died.  
And this by good reason happening to him, for that the place is named common, like as that also is, which receiveth the dead & beside in this place happeneth the corruption of many men's seeds: Wherefore that place is worthy lickned to death, although those women have or be nothing like of signification with the place common. For they signify good for the moor part, but the place is and signifieth evil and harm: whereof these harlots that wander about, be commodiouser, to be seen in the dream then the others. And if any thinketh in his dream, to have carnally to do with a strange or unknown woman, if she shall appear to him fair and gentle, & to have one soft and sweet apparel, and Jewels of gold about her, and that she shall also proffer herself to him signifieth good to him which seethe the dream, nor promises the small hap of actions: but if she shallbe an old or foul, or defourmed woman, and wearing on uncleanly and ragged apparel doth denounce that he which seethe the dream shall after lead his life in heaviness and sorrow. And again if the woman aforesaid, shall not offer herself to him, than it signifieth the contraries to the former.  
For a man must suppose that women's unknown Images to be of the actions, happening to him which seethe the dream. And if a master thinketh in his dream, that he hath to do with his servant, it is not good, for it signifieth despite, and damage by that servant: which signification also is of the brother, whether it be the younger which he companieth carnally with, or the elder. And the like judgement, it is to be given of an enemy.  
And to lie with a woman familiarly known and well acquainted, if he shall earnestly love her, and shall also desire her carnally: doth portend nothing to him which seethe the dream, for his intentive or fixed concupiscence, but if he shall not in his dream earnestly desire her, it signifieth good to him, if the woman shallbe rich: for he shall always after get or obtain of her some profit to him, or at the least by that woman which the man seethe. And if any thinketh in his dream to lie with a married wife, is not good for the law sake. And to be moved of a certain familiar friend to a woman truly, it is both ioyoufe and profitable, whosoever be, the earnest desire shallbe, But to be moved thereto of a richer or elder man signifieth good, for that the manner is to take of such. And to be moved of a younger and needy person, is evil for to such the manner is to give. And the fame signification also if the elder shallbe the mover or procurer, and a beggar. And a certain person being a servant dreamt that he thought he handled his masters privity: who after was made school master, and bringer up of his children, for he had then in his hands the master's privities, being signified of the proper children of his master.  
And if any thinketh in his dream to wrestle with an unknown person it doth induce dangers through a sickness: For like as the wrestler coveteth to handle his adversary, even so the sickness, the sick person as to bring him to the earth. And further that a man to wrestle with a child, signifieth also evil. For if he shall overthrow or cast the child, he shall then bury some body. And to a child to wrestle with a man, signifieth good, for there shall follow after great matters, besides his expectation. And to wrestle with a dead person signifieth sickness, or contention and variance, with some of the children or heirs, of that dead parson. And besides in wrestling, it is always better to overthrow or cast down an enemy for thereof ensueth victory, to him which seethe the dream.  
And to eat brown bread to a poor man it signifieth good, for that they most commonly feed there upon But to eat white bread to poor men it signifieth sickness: for the contrary cause. And to rich men to eat brown bread, it signyfyethe desperation: or that those things which be presently hoped after shall not be performed or accomplished. And if any thinketh in his dream, to eat barley bread, it signifieth both good to him, and to all persons.  
And if any thinketh in his dream, that no stranger, but his own household do see him dance, signifieth both good to him and to all people: But both his wife and children and some of his kinsfolks to see him dancing, doth portend good: for it signifieth gladness and joy, & the great abundance of goods of riches: but yet to a person being sick as well to a man, as woman, this dream signifieth evil. And for the much motion also of daunting, it signifieth deceiving and dotage. Also this dream signifieth evil to him which is vexed or hath any sickness on him. But if any shall dream that he danceth in some high place doth portend that he shall after fall suddenly into a fear or other perils. And if he be an offender, he shall after be grievously punished, for the reason of the highness, & stretching out of the hands.  
And he that thinketh in his dream, to sing songs or Ballates, and that well & trimly, signifieth good as well to syngers, as musicians, and to all other personnes, but to sing evillye, and out of order is a notice of that unprosperous or unluckelye success of matters, and, actions, and poverty.  
But when those songs any shall remember, then by those songs he must make his judgement: and to sing in the way as he goeth signifieth good, to him which followeth a wain or cart: but to sing in a bain or hot house, signifieth evil to him, which so dreameth. And further to dream that he singeth songs in the market place or streets, to rich men truly it doth portend dishonesty or rebuke and derisions: but to a poor man this dream signifieth either peevishness or do ●age.  
And he that thinketh in his dream to hate a garland of violets on his head if it be in the season of the year for them, doth portend good hap: but being out of their flourishing time and season, it signifieth evil. And of those truly which be made with white violets, do signify manifest add notable incommodityes, and those which be made of yellow violets, do signify less incommodityes and harms and those also which be made of purple violets do signify death: For that the purple colour hath a certain agreement to death.  
And Garlands made of rooses, after the seasonable time of them: do signify good to all versonnes, except choose being sick and to those which go about to hide them.  
For those sick, they slay because rooses do lightly wither and rot, and these which hide them they do manifest, for that savour and smell. And to wear a garland trimmed with lilies, that they differ and put of matters unto a hope.  
And the flower of Mallows in a Garland, signifieth good to gardeners, and husbandemen: but to others, it portendeth labours and wandering about. And the same signification is of Time, savoury, and Melilote, except to Physicians, to whom they portend good, but a Garland made of smalach, or else our common parceley, doth slay sick persons, and in a waver those which be vexed with water running between the skin and flesh, for the coldness and moisture.  
And a Garland of wax signifieth evil to all persons, but especially to the sick: for asmuch as it is commonly occupied about burials, but those Garlands truly which be made of wool, for the variety do signify poisons and imprisonment. And to wear a garland of gold, signifieth evil both to a poor man and servant. And to wear a garland made of the vine & Juie leaves, doth portend to some imprisonment and sickness also, for the windings about of the Juye, but to offendoures of the Law, it doth portend heading for that they be cut of with such a kind of instrument to the bigness.  
And he that thinketh in his dream to speak to an adversary or enemy and to kiss either doth▪ portend the solution of enmity between them. But to kiss dead persons to a person being sick, it doth portend death.  
Also to a sick person to have or wear on white garments, doth promise death, for that dead bodies, be carried forth in white clotheses. And to wear on a black garment, it doth promise for the more part, health to a sick persan for that not dead persons, but such as mourn for the dead, do use to be clothed in black. But yet certain persons there were, as well poor men servants, and prisoners being sick, that dreamt to be clothed in black, who notwithstanding after died. For very like it was, that those were not carried forth to burying in white, for their great poverty sake. And therefore it may be said, that to be clothed in black, is in a manner evil to all persons. And to have on a garment of dyuers● colours or purple, doth portend sorrows or trouble, & perils, and revealeth also hid secrets: but to sick people, it signifieth to be vexed by sharp humours, and much choler: but a purple garment, to rich men, and servants signifieth good: for to the one it promises advancement, estate, and honour, and to the other freedom, and liberty. Also it sleethe the sick per●on, and to a poor man it is a dangerous dream. Besides to many, this dream portendeth imprisonment: for none lightly weareth on purple but suchas be in regal authority, or in high office. And to wear on a soft & costly garment, signifieth good to rich and poor men: for to those, the present delights & wealth shall continued, but to these, shall be after greater increase of riches: but to servants and very needy people this dream threateneth sickness.  
Also broken and uncomely apparel, do signify damage and unprosperous success of doing matters.  
And besides he that thinketh in his dream, to wash his own or an other bodies clotheses, do promise' the putting away and delivery of some hurt or incommodity about life, For that the clotheses thereby: leave and cast of their filth. Also it maketh a man to learn and know hid matters: for to them, which fear to be known or perceived, and reproved: it is dangerous, to carry and see clotheses washed.  
And to stand at a glass. and to see his own image in the glass: signifieth good both to the man, and woman which will marry. For the glass to the man signifieth a wife, but the glass to the woman, signifieth a husband. for asmuch as the face showeth or expresseth even like as these again show the children, the one to the other. But it taketh away sick people, for that the glass is of earth, of whatsoever matter it shallbe made. And to see an Image or figure in the Glass, unlike to himself: doth portend that some person to be named or called, the father of bastards or of strange children.  
But to see an Image, fouler or deformeder in the Glass then himself: signifieth evil, for that it portendeth sicknesses and sorrows or heaviness of mind. And like as also to see: or behold himself in the w●ter, doth pronounce death to him which seethe the dream, or else to some most near or familiar friend to him.  
And to see the air fair and clear, promiseth good to all people: and especially to those which do seek things lost, & which will go into strange countries: for all things, in a clear air be made apparent, but the air dark or darkish or else cloudy, signifieth besides the hindrance of actions sorrows and heaviness of mind.  
And into what matter soever, the air shallbe changed, is good to them which occupy the fame matter: but ●uto others, it is evil. And the air become quiet, signifieth good to Astronomers alone and prophecyers. But to others, it geevethe a quiet life.  
And rain to fall without tempest and much wind is good to all people, except to those which be sent to strange men or strangers, for to these it sygnyfyethe hindrance. And myslinge rain, drops, and frosts, do siguifye only good to husbandmen, but to others, this dream portendeth small gain and profit. But showers of rain and bail, and thick clouds, and tempests, do pronounce to all persons, troubles, perils, & harms and hurts, But to servants alone, and needy people, and those which be vexed with some incommodity & danger do promise' the alterations, and delivery from the present evils. For after great storms and tempests, fair weather doth incontinently ensue.  
And for snow and ice if they be seen in their proper time, they signify nothing  
For that the sharp cold day before caused to repeat it in the s●●epe. But if they be seen out of season, the signify good to husbandmen, but to others they pronounce cold attempts, and purposed actions to be, and prohibit also to go a journey. And hail doth indicate, troubles, and heaviness or sorrows, and revealeth also hide matters, for that colour. And thunder without lightning, doth portend to servants, troubles, and wiles to entrap them unwares, for the sudden unlooked for, but lightning with out thunder, signifieth vain fear. For after lightning, to look again for thunder, doth demonstrate the fear, for it is none other then vain threatenings. And therefore when thunder ensueth not, it causeth a vain fear. And further to see fire in the sky, clear pure, and, little: doth signify threatenings of some noble estates. But to many, this dream portendeth the incursion of enemies, poverty, & hunger. And besides wheresoever the fire shallbe or where it is carried up, as from the North, South, West, or East, & from thence enemies come, or else near those regions or countries, dearth shall be. But worst of all shallbe, to see fire to be carried or showed openly: & the same also signify fire like to torch light falling f●om heaven, also to see wood & burning trees, which altogether threaten peril or danger, about his head which seethe the dream. And lightning without tempest passing near by, and not touching the body, that person which seethe it shall after be driven out of those places in which he dwelt. For no man can sustain and abide, the lightning coming near him. But if the lightning, shall seem to fall before any, it doth prohibit him utterly to go forth. And to be strike with lightning doth promise to him which lacketh a wife, to marry one, whether he be poor, or else rich. But being married, it declareth the separation of his wife, from him, & the like also of brethren, friends, kinsfolks, and acquaintance, to become enemies to him. For lightning doth not join together, but they joined together in one it separateth. And further having children, it doth deprive or take away children in asmuch as they die: if he be sick to this that he is smitten with lightning, or otherwise they fall, if he be not sick. For trees where they be stricken with lightning they die & lease their branches. And like as the branches be the children of the trees, even so be the children the branches of men. And a certain man there was, who thought in his dream, that the outward post or pillar of the bed, was smitten and consumed with lightning and not long after died his wife.  
And he that thinketh in his dream, to see usual fire, small clear, & soft burning, signifieth good, but to see a much and over great fire, doth portend evil.  
Therefore the best fire is that which on the earth is seen to burn pure & clear, for this signifieth much richeses: because a ready fire in the hearth, is chiefly occupied about dressing of meats but the same fire put out doth threaten poverty, and if any be sick in that house, it doth pronounce death to him. And good it is to think himself to have Torches or like lights burning, and especially this, to young men. For it signifieth for the more part joyous loves to them, and promiseth also pleasant actions. But to see himself having one torch, is evil, that coveteth to hide him. And the lantern light, clear burning in the house, is good for it signifieth to all people, the attaining to wealth and riches, and to those unmarried, it promises marriage, and to sick people health. But not clear burning but darkly signifieth sorrows, & heaviness of mind, & sick people not long after it fleeth & the light put out, it recovereth and amendeth them for that afterward it shallbe lighted again. And any lantern light, seen in a bark or ship, doth portend after a great quietness and calm of the wound. And further the gates of the house burning, do signify the death of the wise, & his life also to be in a hazard or in danger which seethe the dream.  
And he that thinketh in his dream, to see greehoundes hunting or taking what, or already taken, & going out to hunt, signifieth good for they be signifyers of the actions but those which return unto the cytty or town, do signify the hindrance of actions, for them they cease of their labour. And masty dogs, or others that only keep the house, do signify the wives and servants & other goods got together. Wherefore they being lusty, & fawning upon do portend a good keeping of that house as well of the wife, as of the household the water dieth.  
And to see great flying birds, signify more prophet to rich men than to the poor. But the small, and fat birds, be most profitable to poor men. And further to see an Eagle sitting on a stone, or tree, or else in a most high place, is good to them going forth to do a deed, but to such fearing this dream evil, and a strayer away also it bringeth back again.  
And an Eagle sitting on his head which seethe the dream, doth pronounce death to him. For what ever it hath seasoned on with the calons, it fleeth.  
And to be carried on an Eagle, doth promise death, both to kings nobles of a realm, and rich men. And the Eagle threatening what, doth signify the threatenings of a man of power. But gentle of look, & going to or greeting what and calling in his own voice doth signify good, as hath been observed. And to see an Eagle dead signifieth only good to a servant and to him which fears any, for it threateneth both death to the threatener, and to the master, and to others, it signifieth the hyndraunces of actions. Also the Eagle doth signify the present year, for after the difference of the Eagles, be also judged the differences, and divers haps to come. And grippes, both to potters, and curryers' of lethers, do portend good, for that they dwell in the edge of the Town, but to physicians and sick people evil, for that they joy and feed on dead bodies.  
Also they signify wicked and cursed enemies, not dwelling in the town, and besides incommodious to all others. And the hawk and kite do signify violent catchers or takers & robbers of counters. For the hawk signify open enemies, and openly invading or setting upon, and the kite, doth portend enemies privily setting on. And the raven may be likened to an adnouterer and thief and both for the colour, and that he often altereth his voice.  
And the crow, signifieth much or long time and the delay of doing matters.  
And the company of Jays, doth signify both needy men and vain trouble. And wood culvers, and doves, do signify Women, but the wood culvers, always signify harlots. And the doves also do sometimes signify honest women, and matrons. And doves also do signify delectation in doing matters, for that they be dedicated to Venus, and they be also good to all friendships, & feloweshippes, & all consiliations, for that they devil and live together. And the companies of crane's and storks, if they be seen, do signify the invasion and meeting of robbers and thieves, and the coming of enemies. And the swan, sygnifyethe a musician, and music also it self: and revealeth hide things, for the colour. And to sick persons being seen, it portendeth health, but hard singing, doth promise death, for that the swan singeth not, until he be near dying. And bees to husbandmen, and to those which get a living by them, signify good, but to others they prononoce troubles, for the sound and noise that they make and wounds, for their sting. Also they threaten sickness, for the hounye & wax.  
And sitting on the dreamers head, to a Captain of a band, and to an Emperor shallbe, signified, good but to others, evil, and besides they portend for the more part that he to be slain of a company, or soldiers, which seethe the dream. For they be like to a company or band. for that they be ready and obey, to their king and Captain, and to enclose or shut in bees, signifieth good, and good it is also to all persons to kill them except to husband men only. But wasps signify evil to all persons, for they signify that some shall fall into evil and cruel men's handlinges.  
And if any sailing thinketh himself to sail well, is good to all people, but to happen or fall suddenly into a tempest, doth signify sorrows and peril, but to come or to make a ship wreak, or the ship overthrown, or rotten, or driven on stones, is dangerous to all parsons, except to those which be held and kept by force of some, and to servants, for those it delivereth from the dangers. For the ship is like to them, which so keep them. And always it is better to think to sail in a great ship and which hath heavy lading, for as much as small ships, although any shall sail well in them, yet they bring not goods home and to their port without fear.  
And that is also better to think to sail by the sea, then by land, for to sail by land, doth signify goods, the slowelier and hardliar to come, and that scarcely shall come at all. But worse is that any sailing by sea, doth suddenly fall or happen into a tempest, then if by the land. And if any would sail and cannot, or is by force held or stayed back by some doth signify hindraunces and stayinge or withholding of goings to and forth.  
And the like so sail by land, trees and stones being laid against and in the middle set, doth signify witholdinges or staying back and hindraunces.  
But to see barks sailing from the shore and land on the sea or well performing their course, is good to all persons, and both a signifier of wandering, & return home from some strange countries.  
And also it pronounceth, messages messengers by sea, and Ships or barks brought out of the haven unto an high place do make goods the ●lower to come, for then truly they begin sailing. But of an high place, and the barks into an Haven returning and arriving, do signify goods the sooner to come, for than they shall come to an end of sailing.  
And the havens, do always signify well doers and friends, and all those also which be Artificial practisers. And the anchors uses, do signify necessity & safety and prohibit to wander forth.  
And the mast of the ship, signifieth the master of the ship or house, and the fore part of the ship, signifieth the ruler of the foorshipe or beck. But a ship performing his course, and not resting, doth portend very great peril to be about the self same part, and the ship bruised or thrust together by a violent tempest.  
And from whence soever fyet is carried into the ship, from thence it foorsheweth the tempest to come.  
And the sun from the East rising up clear and fair, & setting the like in the West, is good to all persons, and to others also it portendeth actions, and to others the generation of children. But hurteth those, which go● about to hide themself, for it revealeth and bringeth to light all things. And the Son out of the West arising, reveyleth hide things, and of those which they thought to hide themself, and the sick person very low brought it recovereth and amendeth, & the person being dim of sight not to be blind it promises, for of much darkness he shall see light. And ●●bringeth again the person dwelling in a strange country although he be in hope never to be. Also good it is to him which hath purposed to go Westward, for it promises return to him from thence. And to him which looketh for any to come from that West, it signifieth that he is then ready to return and come. And to others it is contrary, to every attempt and hope, and that which we have purposed it letteth to be done or ended.  
And the Sun dark or somewhat bloody for heat making a noise, is evil and harm to all persons, partly indicating hindrances of actions, and partly to the dreamer, it portendeth sickness or otherwise peril, or else sickness or disease in his eyes.  
And to those which will hide what, and to people also fearing is observed profitable, for the twone shall well hid, and the others shall suffer or sufteyne no evil and harm. For the Sun dark, doth the less b●●ne. And it is always better to see the light & brightness of the Sun, entering into the house, then to see the Sun itself, for the light, because it maketh the house the lighter, it p●●●endeth the attaining of goods. And further the sun thought to be appareled like a Carter, is good to warriors, and to those which covet to wander abroad, & to Carters, but to sick persons, it is petillous and dangerous.  
And the Moon signifieth the wife of the dreamer, & the mother also for nurse she is thought to be: and both daughter and sister. For when any thinketh to see his own Image or shadow in the Moon, to him truly which hath no children, it portendeth to him the birth of a Sun, but to the woman so dreaming, it portendeth the birth of a daughter. For every one perceiveth the like Image of himself 〈…〉 daughter.  
And this dream is good to keepers of banks of money & usurers, for they shall after attain much gain and profit & good it is also to them which would be seen, but parsonnes hid it revayleth. But parsonnes being sick, and sailing ou the sea, it fleeth, and those truly being vexed with a sickness of water running between the skin and the flesh, for as much as the nature is moist, but these to fall and come unto shipwreck. And what good things the Sun promisethe, the same also the Moon signifieth, and the like what evils, but yet the evils always lesser, for that she is lesser of heat then the Sun. The stars seen all clear and fair, signifieth good unto such ion●neyinge and unto other actions, and unto secrets. For these show not the like which the Sun and Moon do, for that these show the brighter and fairer they being not above the earth, and the dimmer & darcker when either is above the earth: For that every star is known privately, either by his colour, bigness, motion, or form of motion. And now each star, doth cause like hap according to his fortitude, which when they appear troubled, do then signify sorrows, and both perils & troubles to the dreamer. But appearing bright & fair do then promise' a happiness, prosperity, and good increase to the dreamer.  
The stars seen to fall from heaver, do threaten to rich men much poverty & sorrow to ensue for that heaven, is applied to the house of the dreamer, and the stars to the possessions, riches and men in the house. But this dream to the poor foreshoweth destruction. And one thought that he see all the stars fall from heaven, after which ensued that he become wholly bald: For like reason as heaven hath to all the earth, even the same hath the head to the body. And again, what reason the stars have to heaven, & the same have the hears to the head. So that the stars neither falling on the earth nor dark appearing do promise' good. But rather foreshow danger and hurt to many people. And evil it is to see the stars under the roof of an house for that it signifieth the house to become destitute, uncovered and burned, or else that the Master of the house shall dye, in that the stars appeared within the house.  
The rainbow seve of the dreamer on the right side, promises good to him, but seen on the left side, threateneth evil. But this right and left side, is not hearement as to heaven, but as to the Sun. And howsoever it shall appear, yet it always signifieth good to those in great poverty or in any misfortune. For that such in decay, and oppressed with any calamity, shall after amend of their estate.  
The white clouds be signifyers of a happier estate, and drawing from the earth upward toward heaven do signify for the more part a long journey: and that such lying out of their proper country,, shall after return home, and that secrets to be revealed. But the yellow clouds seen do signify an unprosperous success of matter. And dark clouds seen, do signify sorrows, and cares to ensue: but the black clouds seen, do threaten a tempest, or heaviness to ensue. To think himself to be dead, & that carried forth, and buried, to a servant, to whom the affairs and house of the Master is not committed, it sygnifieth liberty. For that the dead being a seruaunce, hath then no master, and finds at that time the rest both of labours & service. But to that servant to whom the goods of the master are committed, death taketh away that credit. And to a man not having a wife, it forshewethe Marriage to ensue. For that marriages and death, be thought both as the ends to men, and do always show a like together. So that to sick persons to marry a wife, and to keep the Bridal, signifieth death to ensue. For that the same happen to both, in that feasts be kept as well at the Burials, as at the Marriages. And to that man dreaming the like, which hath a wife that he shall after dye, leaving both brethren, & kinsfolk. For that the dead do not after keep company with the living, nor the living with the dead: But this dream signifieth good to the well learned, and fathers. For that to the fathers, children, and to the learned, the writings, & Books of their wisdom.  
And this hath been observed, that to the sad, and such in fear, that death signified good to them. For that the dead be then free both of fear, and heaviness. And this dream to them, which he in a controversy for land and would buy land, signifieth a good success. For that the Lords of such land are dead. But in other variances to dream to be dead, signifieth loss and sorrow For that in causing and working matters, the dead be then unable to do, besides are fallen in the power of the living. But if any being sick seemeth to be dead, doth after signify that he shallbe delivered from the sickness or grief, for that the dead do not then feel grief: nor be sick. And if rny thinketh to be buried alive, the same promises good to no body, for that it signifieth for the more yarte imprisonment or to be fettered with chains. And he that thinketh to be strangled and to hung himself, signifieth after tribulations & sorrows for that to them that are strangeld, we see the like to happen. And if the dead seem meerye and gentle they signify good, & that he shall pass the present time luckily: But if not, then contrariwise. And if the dead seemeth to take away such thing, which he enjoyed in his life time, promises evil to follow. But most dangerous of all others are these, which seem to take away garments, money, or meat: For they either signify death to the dreamer or to some of his kindred or acquaintance. Besides if the dead seem to give somewhat, do also signify evil: unless they s●me to give meat, silver, or garments.  
And if any thinketh to dig up treasure, finding there little store of money, doth signify the lesser harm or evil to ensue: but seeming a treasure of much money doth signify sorrows and cares, and foreshoweth death, for that Treasure is not found, without the digging up of the earth, nor the dead laid into it without the opening of the earth.  
And this for a truth hath been observed, that when a certain person was sometimes in heaviness, thought in flepe that he see himself to have very small money in a little basket, and that he entered into a certain shop, where thought, he lost the same coin conveyed by theft. After which followed, that certain lucky tidings came to him the same day following, of matters which he took great care for, and through the same was delivered, and become meerye again. And an other which sent his son sometimes out of his country to gather up money, and being then not come home, thought in sleep that he was returned, and said to him: I have brought thee home three Thousand and 80. Crowns, who awaking, showed this dream unto ●n interpreter, who answered that his Son should shortly return with loss of his money which the like happened to him  
To marry a maiden signifieth death to the sick parson, for that like things be used in marriage, as happily in the Burial: yet the same signifieth good to him which purposeth to go a new journey & message, for that it signifieth he shall attain his purpose. And to that person hoping after any thing of commodity, shall after attain the same. For that some profit doth always ensue, at the new marrying of a wife. And yet to some parsons, this dream signifieth troubles & shame, for that marriages are not performed, without trouble. And if any thinketh to mary a widow, shall after compass no ne●e, but some old business, without care and trouble. But if any shall think to see his wife married to another man, doth after signify the alteration of actions, or separation. And if a woman having a husband seemeth to be married unto another man, like as many write, doth after signify that she shall either bury her husband, or other wise in some manner shall be separated, & live from him. Yet this not always happeneth true.    

Certain brief Dreams gathered out of the Pamphlettes of the wise Solomon holy Joseph, and Daniel the Prophet, with others now newly added.  
IF a Prince or his wife shall seem to have rings on the fingers, declare after so many parson's sons as there appeared rings. To talk with the earth, signifieth to Prince's victory. If it seem to a Prince to have received poisoned drink, or meat, that his hears seem to fall of: shall after overcome enemies by policy.  
If it seem to a Prince to pluck up any trees by the root, that he shall subdue some of his nobles. But if those trees fall of their own accord, than those nobles shall dye without trespass or fact of the Prince. If from the foot of Trees ships seem to arise then the Prince's people shall increase.  
If a Prince seemeth to have the Sun in his hand, signifieth that he shall have a Prince captive. If this seemeth to a noble parson, that he shallbe a rebel: if to a private parson, that he shallbe delivered from the heaviness of cares. To worship the stars, or before them to weep, signifieth a good turn or grace to be had at the Prince's hands. If to a Prince seem Tapestrye clotheses to be banged abroad, signifieth a glad tidings or message But if they seem decayed and torn, than a short life: and if but old, then that he shall retain a good end only of the matter hoped after. To a private sick parson, good savours & Music signify health, but to a Prince death. A rich pomp or triumph to a Prince sick declareth death but to a private man, the delivery from that sickness. To a person in dignity to sit in the Clouds, declareth a hasti ruin to follow: to be whipped or scourged of a Magistrate, & not of a Bedell or other officer without crime, signifieth that the sentence of law shallbe given against him, to his hindrance. And if the same be a friend, than this shallbe profitable & with ●ut damage.  
And if any seemeth to reign; declareth to him a public death, but to a servant it is good for it signifieth liberty. To see the Prince ireful, is evil to all parsons, but especially to subjects.  
To worship the king is to worship Religion and God. To take a cloak, Crown, or sword of a Prince, signifieth good. to contend with a king or some parson in Authority, that he shall acomplishe all his businesses, that he would with either of them. And the like when he overcometh them in cause of the law. To minister meat to a king, receiveth a gift according to the manner of the meat. To be kissed of an Emperor or king, or to talk with him, signifieth gain with joy. to seem to put on golden garments declareth envy or heaviness. If any seethe an Eagle or done sitting on him, signifieth honour. If any seemeth to break down altars in sleep signifieth death to follow. If any thinketh to see or fight with Bees, signifieth ire. If any thinketh to carry armour, declareth safegardes or honour. To lose or break Armour, signifieth damage. To seek Tree with fruit in sleep signifieth gain. To think himself to be a tree, signifieth a sickness. To climb trees, signifieth good tidings or some promotion. To fall out of a tree, signifieth to fall from a great hope. To see trees grow in thy house, signifieth strangers to devil & keep fellowship with thee. The leaves of plants to fall on the sleaper, declareth deceits & wiles to be forged against him. And to see plants without root, signifieth vain thoughts & men of small trust & utility. If a woman seemeth to bring forth a peach tree, shall after bring forth a son of worthy manners, but of short life. To bend a bow or shoot arrows, signifieth sorrow or labour. To lose or break a bow, signifieth honour. To gather together arrows, signifieth wicked deceits to be intended unto some one. To find a how signifieth to take a journey. If any thinketh in his sleep, to plough, signifieth abundance with labour.  
And seeming to plough is good to such desirous to have children, but to the sick, the same is perilous. And one seemed to plough, and sow wheat, after which the dreamers wife & his children beyngthen out of the country, returned home. To think he handled silver, signifieth gain. To see a big Tree, signifieth honour. To plant a Tree with Arms or branches, or to hear boughs, declareth gain to ensue. And be that thinketh to see a broken Tree, signifieth gain out of doubt. To see a Tree bearing fruit, signifyeeh gayve or joy to ensue: to see a most huge Tree, declareth death to ●ollowe. To lead or handle a Boar, declareth a happy expectation.  
To find either gold or silver, declareth envy or hatred to ensue. To see gold or any gilden matter, declareth happy times to ensue. To see silver, and not to handle it, declareth great strife to follow. And sometimes to see silver and handle it signifieth a grievous sadness. To seem much higher than he is, declareth that he shall after be very sick. To take any thing from a woman signifieth damage. To see a field ●ull of thorns, declareth plentifulness to follow. To see birds boiling, signifieth the evil talk of enemies. To see birds and to fight with them signifieth damage. To see birds without feathers, signifieth trouble. To see the stars in sleep, signifieth a great gladness to follow. To see and talk with an Angel, declareth a happiness to follow. To climb to heaven or to pray to God signifieth a great tradition. That he goeth to church to pray, or executeth the office of a minister, signifieth great gladness to follow. That he catcheth hastily at birds, signifieth damage. To see birds, hang in sleep, declareth gain. That abyrde fighteth against him, declareth the anger of some man towards him. To see a bird with her young, declareth joy to ensue. Tol lose or let go birds, signyfieth damage. To have birds with their young, declareth gain to follow. To see bees upon him, signifieth enemies to hurt him.  
That bees sting and hurt him, signifieth to be hurt by the wiles & deceits of men. To creep into a Bee hive, declareth dissolution. To see a swarm of Bees signifieth damage. To dream that he seethe bees fight within themselves, sig, nifyeth the hurt of parsons. That a Bee smiteth angarlye, signifieth the sedition of enemies. To see or have Lambs or kyds, signifieth consolation or increase.  
To see a goose, declareth great honour. To see lambs feeding or sleeping, signifieth deteriment. And to see an ass in sleep, signifieth the tediousness of a sickness. And to think himself caught or taken hold of the devil, signifieth gain. To be taken of a bear, signifieth gain. To fly to heaven, signifieth peregrination. To give any thing into the hands of an other, signifieth gain. And to think himself taken or hold of a wolf signifieth to be oppressed of enemies. To take roasted eggs, signifieth gain, To drink hot water in sleep, signifieth a sickness. To drink cold water in sleep, signifieth health and long life. And to fall from a tree, signifieth dead near hand. To be crowned of an Emperor, signifieth joy. To be crowned of a dead parson, signifieth security. To be carried forth of a river, signifieth the discord of enemies To sit at the table of a man of power, signifieth joy and gladness. To see the air clear, signifieth gain or expedition. To see the air troubled or cloudy, signifieth a deceit or petition. To see or eat roasted flesh, signifieth damage To climb to heaven or pray unto god, signifieth a great tradition. To think himself drawn of the dead, declareth no good luck. To be vexed of a devil, signifieth happy gain. To think himself bound, signifieth a certain hindrance. To take meat or some other thing of the dead, or to talk with him, signifieth honour: that armed to be set upon or smitten with a weapon, signifieth to be oppressed of a mighty parson. To loose a bracellet or ring, signifieth a grievous deceit. To take an iron ring, signifieth security. To give a ring or uracellet, signifieth a gift & honour. To take or receive a ring, ●ignifyeth gladness. To see a ram running declareth the anger, or falling out of thy neighbour. To see asses fight or sttivinge one with another or to run mourning, signifieth strife of enemies. To see himself endamaged by Beasts, shallbe overcome of enemies or else subversion, or disturbation.  
To be assaulted of Serpents, signifieth ●uill. If any thinketh himself to be clothed in white or bright apparel, signify●the joy to ensue. To see a Carter running, signifieth strife and contention with neighbours. To drink vinegar, or wormwood signifieth grievous sorrows or asickenesse. To see the air tempe●stuo●s, signifieth a great sorrow. To see or handle Eels, signifieth labour.  
To see white feathers on his cote or other garment, signifieth gladness. To see a tree, signifieth deceit or business.  
To walk by dung hills, signifieth a sickness to ensue.  
To walk by a still water, signifieth security. To see himself aged, signifieth labour To walk by a running water, signifyeeth hindrance. To speak to an Emperor, declareeh some advauncement by a great man.  
To conceive any thing in thy love, signifieth carefulness. To burn his house, declareth charity & good news.  
To walk or talk with a stranger, declareth expedition.  
To dream that he hath a great & long beard, declareth gain & fortitude. To see himself bearded, or in a strange manner from that he was, declareth contention or sorrow, or else decrease or sickness. That he seeth himself to have a beard burning or on a fire, declareth tribulation.  
To see thy beard clipped or shaven declareth damage. To have a staff to walk with, declareth sorrow and sickness to follow. To be feared and set upon by beasts, declareth to take heed of thy enemy, & to see beasts running, declareth some trouble. And tame beasts, declareth to win favour with enemies, and to have them a while in thy power.  
And to dream that he heareth beasts speak, declareth grievous sorrows.  
To have strong arms, declareth increase, to have goodly arms, a good message or an ornament. And to have foul arms, signifieth strife and loss. And to have great arms, declareth power.  
To have small arms, desolation: to have mighty arms of strength, declareth friendship. And to see an Ox climb, signifieth much good. To see Oxen play, feed or stand, signifieth joy, & to see fat Oxen, declareth temporal goodness. To see leave Oxen, declareth poverty or neediness of emporall goodness after. To see an Ox black or killed, signifieth danger. And to see an Ox without horns, declareth the conspiracy of enemies. To hear an Ox mow, signifieth strife. To see Oxen fight, signifieth a business. To see Oxen run, signifieth joy, To see Oxen sleep signifieth an evil tyme. To tame Oxen, signifieth a grievous sorrow. That Oxen cun upon him, signifieth a wretched business. To see a white Ox, or to sit upon him, signifieth honour or advancement. To see Olyphauntes, signifieth sorrow. To eat butter, declareth a happy message. To see beasts make a noise within themselves, signifieth the defence from enemies. And that he seethe the element touch the ground, signifieth expedition. And to see the element all on fire, declareth no goodness, but iniquytyes in the dreamers heart. And to sit in heaven, declareth happinewes. And to fe a heart attaint thee, declareth that thou need not to fear no man. And to see dogs play, signifieth grace or fa●o●re of thy adversari And to think dogs barking, or leaping on thee: declareth hatred sought on thee or thy enemies to over come the. Also dogs leaping on thee, signifieth that thou shalt be deceived of thy enemies. And to make candles or light lamps, signifieth joy and iocundity. And to see a wax candle or candles, great gladness or a good message. To handle wax, declareth good. And to have long hear on the head, signifieth fortitude: the head to be polled, signifieth sorrow or loss. To see himself hairy declareth a sickness after. To sing psalms anger. And the bell to toll or to hear the sound thereof, signifieth fame, or a glad tidings. And to see quick coals, signifieth to extinct or move thy enemies. And to eat coals, declareth that the enemies speak evil of the. And to see thy neck bond, beware how you give credit to any, in any thing after. And to put on new shoes, or new apparel thyself, declareth gain with painfulness. And to put on old woorne shoes, signifieth a damage, trouble, deceving, & sorrow. And to read or write a letter, signifieth a good message. And to talk with the dead, signifieth good and profit to follow, And to see books reading in them, declareth the not to be overcome. To devil with an Emperor or King, dedclareth joy and advancement. And to eat a fresh cheese, declareth gain or favour. But salt cheese, no good hap.  
And to have an helmet on, declareth security. To take or receive a garland of what kind it be, declareth gladness or gain. And to wear a garland of divers flowers, declareth an equality of temporallgoods. And to see lightnings & thunder declareth gain. And to see doves, declareth some heaviness after. To see or have a born, declareth hindrance or peril of life. To dream that he seethe himself that he cannot run, declareth a sickness, hindrance or loss. And that he can run, signifieth gladness. And to dream that he talketh with a dead person, signifieth gain With other to be crowned, declareth death to follow. And to embrace friendly with a wife in bed, declareth a grievous strife. And with thy sister, sorrow or damage. But with they mother, security. And with a virgin also declareth sorrow. And with a man, strife & deceit of the devil. And with a beast infirmity. To lie with harlots, signifieth gain. To have cucumbers & gourds, signifieth weariness, because the grain there is both read & black.  
To see the white grain like pease. signifieth a grievous strife. To give a s●ese, then beware thy enemy. To take a knife of on, declareth that thy enemies speak evil of thee. To sit in a cart, declareth great gain to follow To seem crowned or to wear a crown, declareth gain. To read books or to see them read, declareth joy, to have gives or fetters on, signifieth friendship. And to drink any spiced matter or sauce, to take heed of an enemy. To see a prison shut, declareth security. To talk or walk with strangers, declareth an expectation. And to talk with thy master or lord, signifieth great gain To cut his own flesh with iron, declareth a grievous sickness. And to eat man's flesh, declareth good as it wear sent. To see much flesh, then beware thy enemy. And to see himself grievously punished or tormented, declareth grievous tribulation To dream that he hath a hairy boodye, declareth hindrance. To have a white head ' signifieth gain. And to vomit up meat, signifieth that what thou shall have well settled in thee, shallbe troubled & tossed after. And to swallow meat down, signifieth damage. And meat to rise up, signifieth the effect of his wil And to see a whalswim, signifieth loss And to dream that his head is washed, shallbe delivered. from all peril. And that his head is polled, signifieth damage. To think thyself blind, signifieth a sickness or to fall into sin. And to hear a harp, signyfyeth vain words. And to dream that his teeth fall out signifieth the death of one of his friends after. And to dream that the neither eye teeth fall out with pain & blood, declareth that he shall after come poor, or lose his near kinsman. And to dream that he seethe himself rich, signifieth to suffer an injury. And to build thy house, signifieth consolation or great gain. And to destroy thy house or to see thy house fall, signifieth damage or the death of i of thy parents: & to see thy house burning, signifieth the occasion of an offence caused by one, or peril of life. And to be praised of young children, signifieth that he shallbe glorified of his proper children. And to dream that his head is stricken of, signifieth gain or to overcome an enemy, to eat sweet things, signifieth to be oppressed with many crimes. And to see dragons signifieth some advancement. And to have or see a diadem, signifieth gain, To see hymsefe comely decked, signifieth gain, And to sit on a white horse or to see him, signifieth iocunditye. To have read or bay horses, signifieth a happy message, to see a grey horse signifieth gain, and to see a horse saddled, signifieth labour. and to see himself wandering, signifieth a great grief or sorrow to follow. And to see a dead horse, signifieth gain. And to have a black horse, or to sit on him signifieth sorrow. And to geld a horse signifieth damage, & that secrets to be revealed. To see himself drunk, signifieth sickness or scurity, And to see himself gelded, signifieth damage or a sickness. To see himself sick, signifieth some accusation. And to dream that he is a vanyshed man, signifieth a great offence to follow. And to see spoils or to be spoilt himself, signifieth that he shall receive loss by some of his near friends. And to see himself not to exercise his proper religion, signifieth heaviness to follow. To dream that he is hurt with iron, declaaeth desolation. And to dream that he seethe his face in the water, declareth long life. To think himself to have a comely face, signifieth advancement or to be enriched. But to dream that he seethe himself to have a foul face, signifieth that he shallbe oppressed with many crimes. And to see a clear river, or quietly to pass the river, declareth security, to see a troublesome or tempestuous river, declareth accusement or offention. And to pass a reddish river, signifieth a tempest. To see a fountayve or well, & to drink out thereof, declareth to grow to riches. To see a den● or cave & to fall into the same declareth a grievous acusment, falsely or craftily brought in. And to have sons or daughters born, declareth increase. To see brother, mother, or sisters dead, declareth joy & long life. To see a well sprung up in his house, signifieth consolation and gladness. And to see a river flow into his house, declareth peril of life.  
To have springs of water, signifieth that he shall do matters for an other man, and win by him To wash his face, signifieth eth long life. To have a ruddy face, to be oppressed with many crimes. And to see his face in a glass, a son to him born.  
And to see ants or pismiers, signifieth great variaunces or controversies. And to see wheat or wheat meal, or to handle the same, declareth weakness or sickness to follow. And to laugh or smile in thy sleep declareth sadness. To see himself mad or become a sword player, signifieth condemnation. And to see sword players, that thy enemies shall over come thee. To see himself a master of fence, and with it to be praised, signifieth a g●●ouse sorrow to follow. And carry a sword, & to receive harm by it, signifieth sorrow or heaviness to follow. To see people fight & to beset upon by them, signifieth variance or controversy & peril. A cock to crow or fight, declareth subversion or carefulness. To lose a precious stone out of a ring, declareth that he shall lose something after. To see or here hail, signifieth a great damage. To see got bucks, or ram's, signifieth plentifulness to follow. To dream that thou hast gests or receivest gests, signifieth envy or great deceits. To dream that thou killest men, signifieth damage. To see a garden or to walk in an orcherd, declareth joy. And to make gardens. signifieth iocundity. An emperor to dwell with thee, or a king, signifieth joy. And to see images, declareth mutation: To walk in a palace, declareth sorrow. To walk in a church signifieth joy. And to walk or sleep in the market place declareth a sickness. Advanced to honours, signyfieth poverty. And to see a man changed or transformed into a beasts likeness, signifieth to be reprehended of his master or Lord. And to dream that Bee washeth in a clear Well or river, declareth gladness with profit. But to dream that he washeth in a foul spring or river troubled, signifieth a most bitter or grievous accusement and damage. And to dream that he seethe himself walk or go into battles, declareth grievous sorrows to grow to him. To wash himself in a privy bane, signifieth sorrowfulness. And to see himself in prison or imprisoned, signifieth some false or crafty accusation against him. To dream that he playeth with young babes or infants, signifieth felicity. And to dream that he walketh man orchard, declareth joy & mirth. Also to wash himself in a well, or clear river, declareth gain to follow. In the sea, profit or gladness. To swim in a great water, signifieth a long life. To wash in a foul deep pit, signifieth accusement. To wash in a pond, signyfieth: iocundity of life: In a river, joy. And to dream that he falled into a well signifieth accusement, Into the sea, signifieth joy. And to see fierce in any place of the house, signifieth peril to some part of the house. To eat coals, signifieth slanderous talk or evil report of enemies.  
To paint in tables signifieth long life.  
To see fires otherwise in sleep, declareth the peril of life. And to see two. or many moans sygnifieth authorities or powers else ill will. To dream that thou seest the moon bloody, signifieth peril. To dream that he seethe the moon fall from heaven, declareth labour or travail. And to dream that thou seest thyself bound, signifieth hindrance. To dream that he seethe his bed trimly made. signifieth that he shall take or wed a faithful wife. And to see the 〈…〉 good, to the moon of many colours or obscure, signifieth heaviness or loss. To see the moan show white, signifieth gain To see a lion assaylinge thee, signifieth sedition To read or to hear a book read, a good message. To eat lard or fat, that some of his parents shall dye. To see a lion running, signifieth an expedition of his business. To see himself clothed in white linen declareth heaviness of mind, or a sickness. To see himself throw or gather stones, signifieth sorrow to follow or a sickness. To see himself brawl or strive, signifieth increase. To see his bed well appareled or decked, signifieth gladness or joy To see himself handle lights, declareth sickness or some infirmity to follow  
To make or kindle lights, declareth gain and joy. To drink or eat milk signifieth joy.  
To dream that he washeth himself in could water, signifieth health. To dream that he hath new books, signify that he shall either remove into a new house or have a new house. To dream that he seethe thieves, signifieth gain or otherwise. To dream that he speak the feignedly in confession or to laugh in his sleep signifieth strife or variance to follow. And to dream that he seethe his hands foul signifieth damage & offences. And to dream that he seethe his mother dead declareth joy. And to see the sea calm, signifieth joy. But to see that sea troubled or tossing, signifieth heaviness or sorrow. And to see the sea most clear, signifieth an expedition. To dream that he departeth the world, declareth removing into some desolate place. To dream that he washeth his hands, signifieth to be delivered of his offence or offences, and crimes excused. And to dream that he seethe a woman with the here sparsid abroad, declareth discord to a rise after. And to dream that he see●h himself removed from one place in to another, signifeth deceit. To dream that he seethe a dead person or that he talketh with him, signifieth joy. And to dream that he seethe himself dead, signifieth hindrance. And to dream that he kisseth a dead pa●son, signifieth a long life, To dream that be seethe bands bound, signifieth greouns sorrows. And to see the majesty of God, signifieth death or a most grievous sycksickenesse. To dream that he gathereth up corn new mown, signifieth gladness or joy. To take honey, beware enemies. To marry a wife, a grievous sorrow. To see soldiers, signifieth joy. To dream that he seethe fish playing in the sea, signifieth security. To dream that he clymeth or goeth up on a mountain high and difficult, signifieth dyminution or loss, To dream that he 〈◊〉 himself to be a hill or mountain, signifieth joy. To dream that thou feasteste marriages, or seest singers of songs, declareth sorrowing, weeping, & labour. To dream that he walketh bore footed, or seethe himself naked, signifieth sorrows or great labours & travails. To dream that he seethe himself swim and cannot, signifieth grievous hindrance.  
¶ To dream that he seethe birds nests, signifieth his business to come to good, or happen prosperously to him. To find a neaste of birds, signifieth rather evil then good. To dream that he washeth his feet, signifieth an expedition. To dream that he taketh apples, signifyth gre●uous anguishes of mind. To give Apples, signifieth damage. To see peacocks. signifieth expedition. To dream that he fighteth or striveth, let him then beware his enemy. To dream that he taketh mantles, signifieth joyfulness. To dream that he heareth a chicken crowing, signifieth joy. To take a young maiden, signifieth gain. To handle pepper, to fight with enemies. To have hearye feet, a hindrance. To eat Apples, signifieth labour. To burn a brickwall, signifieth sicknis to follow. A woman to see a brickwall signifieth damage or loss. To dream that he seethe a woman delivered of a child, signifieth damage. To think himself cloaked in purple, signifieth a sickness. To dream that he seethe the going out of swine, signifieth a true message or tidings. To see his father alive being dead, signifieth security. To dream that he goeth down into a pit, signifieth loss or damage. To think himself in exile, to be oppressed with great crimes. To be set upon of four footed beasts. signifieth no good. To dream that he hath or goeth up to chariots or horstiturs, signifieth honour. But to go dow● from them, or fall out of them, sygnifieth to lose honour's, or to offend his Elders. And that four footed Beasts speak, that thy enemies shall i'll before thee. And to dream that he thinketh himself become blind, signifieth sedition to follow. And to dream that he seethe himself fly, signyfyeth that he shall remove or change his hydinge place. And to dream that he seethe himself beset with a bear, signifieth the sedition of enemies. To see horslitters, signifieth heaviness of mind or some infirmity. And to dream that be giveth a four footed beast, signifieth heaviness to follow. To dream that he seethe a king or kings, declareth departur out of the world or sorowfulness. And to dream that he seethe kings dye, signifieth damage. And to see running brokes or rivers, signifieth variances at hand. And to dream that he climbeth or goeth up a waterbancke, signifieth labour & travail. But to dream that he goeth down or falls from a waterbank, signifieth evil. And to dream that he is a queen, signifieth deceit to follow. To see a rose, declareth health. And to give or take a rose, of other gladness. And to dream that be seethe himself shaven, signifieth gain. And to laugh or to see laughing, signifieth gain. And to see frogs, signifieth sorrow or heaviness of mind to follow. To dream that be eateth rotes, signifieth strife or variance to follow. To dream that he seethe ships or to climb into them, declareth happy message or good news. And to sea white cloud, declareth gladness or good news. To see ●●le white clouds lying on the earth declareth small goodness to hap. And to see snow or ice, signifieth sorrow or heaviness. To think himself sail in peril, signifieth joy: To dream that he hath business to do with an Emperor or judge, signifieth dignity or advancement.  
To take or eat nuts, signifieth joy.  
But to dream that he gathereth nuts, signifieth strife or variance: to dream tha● he seethe a ship sailing, signifieth a happy message or good tidings. To see a ship charged or freighted, signyfieth happier times, and days to follow.  
To dream that he prayeth, signifieth happy days after. To see shorn sheep, sygnifieth damage. To loose the right eye, to loose some next neighbour. To take or see oil, signifieth gladness. To dream that he seethe dead men's bones, or their bodies, declareth great travails or labours, damage and injury: to take a kiss, signifiioyfulnes and gain.  
Or to give a kiss, signifieth damage.  
And to dream that he heareth the sound of an Orgayne pipe, or pipes playing, declareth most great ire and variances to follow. And he that thinketh to do great works, grievous hindrance shall follow. And to dream that he gathereth Olives, signifieth gayve. Or to dream that he sheareth or clippeth swine signifieth damage. To eat potherbes, signifieth sorrow. Or to eat eggs, signifieth strife: To hear a pipe sound, signifieth variances: To dream that he hath oil poured upon him, signyfyeth gain. And to dream that he burieth ornaments in the belly of the dead, declareth a happy message or good tidings: To dream that he feedeth sheep, signifieth sorowfulness. And to dream that he seethe rain, signifieth abundance of riches and joyfulness: To dream that he seethe himself become hearye, signififyeth fortitude or increase: To dream that he diggeth or maketh a pit & to fall therein, signifieth damage and a false & crafty accusation. And to see himself weep, signifieth joy after: to make, see, or to have a strong fountain or well, declareth security after. And to see wells or fountains broken down, signifieth heaviness of mind: To dream that he seethe hogs, a sickness to follow: to handle lead, declareth a great infirmity to follow. And to dream that he eateth white bread, declareth gain and joy. To dream that he eateth harlye bread, signifieth sorrowfulness to follow. And to dream that he roweth on the water, declareth labours: to see two or many stars clear, signifieth that thou shalt increase in power & joy. To dream that he seethe the son clear shining, signifieth joy, or the stability of the king. And to dream that he seethe stars fall from the firmament, declareth that he shall see men fall to the earth in battle or a great battle to ensue: to dream that he seethe the Sun running with the Moon, declareth a strife or a most wicked message. And to dream that thou art beset or assailed by serpents, signifieth an happy overcome of an enemy: to see the sun darkened, signifieth the peril or danger of a king. And to see the Sun and moon bloody, signifieth danger or harm: To dream that he seethe blood issue out of his side, declareth peril and danger to follow. And to see two or many sons. followeth honour and joy. To dream that he goeth up a ladder, declareth a deceit or beguiling. To dream that he killeth a Serpent, signifyth joy. And to dream that thou seethe either the Sun or Moon, declareth joyfulness to follow. To dream that he seethe Serpents, signifieth women's wily intrappinges. And to dream that he sitteth, signifieth an infirmity of mind or sickness to follow: to dream that he treadeth down thorns, signifieth to overcome enemies. And to dream that he seethe Images of timber or metal, declareth hatred. To walk on the water, signifieth honour and joy▪ To dream that he maketh a will signifieth d●scent●on. And to hear thunder, signifieeth a happy message or glad tidings. To dream that he seethe a tempest, signifieth gain. To dream that he seethe it dark signifieth sorrow or sickness to follow. To dream that he seethe weavers weaving, whether it be in silk or cloth, declareth a good message or tidings. And to dream that he seethe and heareth an earthquake or the moving of the earth, signifieth the loss of somewhat, wherefore he shall become very sad, or contrariwise an infirmity or sickness shall follow.  
To dream that he seethe the earth move or quaver, declareth that ruin, or some other unprofitableness shall happen of the place. And to dream that he seethe a lome or frame, after what manner it be▪ or to weave, signifieth joyfulness. To dream that he putteth on a rosy or scarlet colour cote, signifieth heaviness of mind or sickness to follow. And to dream that he passeth the seas, signifieth joy. To dream that he seethe playing at tables or dice, signifieth a joyfulness. To hear or see trumpets in sleep, signifieth a good tidings, and to see a bull, or a bull to run on him, signifieth a bariaunce to ensue. To dream that he hath a fair and comely garment, signifieth strife and varyaunc. To dream that he hunteth signyfieth gain. To burn his garments signifieth deceit or damage. To have a fair and comely garment, declareth favour, and joyfulness, but in the beginning, or before to be sharply chidden or challenged. And to make an ointment, signifieth perplexity of mind. To cut or pair his nails signifieth grievous perplexityes of mind. And to dream that he seethe lost garments, signifieth damage. To drink wine, signifieth a sickness. To dream that he walketh on a clay ground, signifieth a grievous sorrow or peril. To see sour and unripe grapes, signifieth some variaunces. And to see ●ynes ripe signifieth gladness. To see the gathering of grapes or making of wine, signifieth joyfulness. To dream that he seethe birds fly, upon his head, and pluck away the here of his head, declareth an evil death after to that person. And to think himself to have a fa●re house signifieth peregrination. To see a banner or flag, signifieth to be oppressed with great crime. And to dream, that he marrieth a wife signifieth damage. And to dream that he handleth a glass, signifieth perplexity of mind. To dream that he seethe a virgin have a great bush of here on the head, signifieth gain. To think himself to fly, to wander or to change place. To dream that he seethe himself wounded, signifieth dolour.  
¶ To see his wife in dream to marry to an other or to lie with another man, signyfieth the death of his wife or a long sickness. To dream that he seethe himself green in colour, signifieth heaviness: To dream that he ●●eth a bear running or setting upon him, signifieth the discord of an enemy. To dream that he seethe white grapes, signifieth joy. To dream that he seethe black grapes, declareth poverty or a sickness to ensue. To dream that he sendeth presents, signifieth damage. But to dream that he receiveth presents, signifieth joy and gain. To dream that he seethe water pots or pitchers full, signifieth comfort in adversity and riches. To see got bucks, signifieth happiness to follow. And to think himself girt with girdles, signifieth safeguard, to the parson. To dream that he cutteth a girdle divided in parts, signifieth envy and discord.  
To be gird with golden girdles, signifieth gain or envy. To loose a girdle signifieth sedition of faith. To be girt with an old girdle signifieth languor. To dream that he soweth cockle or dar●ell, declareth brawling or contention and salunder  
FINIS,