Agrippa: The Philosophy of Natural Magic, Chapter LIX — Of Divination by Dreams · 1 of 1 · tr. Henry Morley; L. W. de Laurence ed.
Chapter LIX, Section 1
CHAPTER LIX. Of Divination by Dreams . There is also a certain kind of divination by dreams which is confirmed by the traditions of philosophers, the authorities of divines, the examples of histories and by daily experience. By dreams I do not mean vain and idle imaginations, for they are useless and have no divination in them, but arise from the remains of watchings, and disturbance of the body. For, as the mind is taken up about and wearied with cares, it suggests itself to him that is asleep. I call that a true dream which is caused by the celestial influences in the phantastic spirit, mind or body, being all well disposed. The rule of interpreting these is found amongst astrologers, in that part which is wrote concerning questions: but yet that is not sufficient, because these kinds of dreams come by use to divers men after divers manners, and according to the divers qualities and dispositions of the phantastic spirit. Wherefore, there cannot be given one common rule to all for the interpretation of dreams. But, according to the doctrine of Synesius, seeing there are the same accidents to things, and like befalls like, so he which hath often fallen upon the same visible thing, hath assigned to himself the same opinion, passion, fortune, action, and event. As Aristotle saith, the memory is confirmed by sense, and by keeping in memory the same thing, knowledge is obtained; as also, by the knowledge of many experiences, by little and little, arts and sciences are thus obtained. After the same account you must conceive of dreams. Whence Synesius commands that every one should observe his dreams and their events, and such like rules, viz., to commit to memory all things that are seen, and accidents that befall, as well in sleep as in watching, and with a diligent observation consider with himself the rules by which these are to be examined; for by this means shall a diviner be able, by little and little, to interpret his dreams, if so be nothing slip out of his memory. Now, dreams are more efficacious when the Moon overruns that Sign which was in the ninth number of the nativity, or revolution of that year, or in the ninth Sign from the Sign of Perfection. For it is a most true and certain divination, neither doth it proceed from nature or human arts, but from purified minds, by divine inspiration. We shall now discuss and examine Prophesying and Oracles.
Themes
◆Cosmic Sympathycosmology
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The passage explicitly links celestial influences to the human mind, stating that celestial influences affect the phantastic spirit in dreams.
All passages →Related passages · 3 parallels
◆greek_mystery|Orphic Hymns|Hymn LXXXV. THE DIVINITY OF DREAMS
“LXXXV. TO THE DIVINITY OF DREAMS. The FUMIGATION from AROMATICS. THEE I invoke, blest pow'r of dreams divine, Angel of future fates, swift wings are thine: Great source of oracles to human kind, When stealing soft, and whisp'ring to the min…”
Both passages discuss the divine nature of dreams and their role in revealing future events or the will of the divine. They share a belief in the significance of dreams for those who are pure or upright, and both acknowledge the importance of interpreting dreams accurately.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter II
“Concerning the divination, therefore, which takes place in sleep, you say as follows: “ We frequently obtain through dreams, when we are asleep, a knowledge of future events, not being in an ecstasy, through which we are much agitated, for…”
Both passages discuss divination through dreams, distinguishing between ordinary dreams and those of divine origin. They share the concept of divine dreams being clearer and more accurate than ordinary ones, though they come from different mystical traditions.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|5. The Pentagrama
“GEBURAH ECCE HEREUNTO we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things.
The Pentagram signifies the domination of the mind over th…”
Both passages discuss the nature and interpretation of dreams, emphasizing the importance of understanding and interpreting them to gain insight. Passage A focuses on the philosophical and astrological aspects of dream divination, while Passage B delves into the mystical and magical interpretation of dreams, particularly through the imagination and the diaphanous nature of the soul. Both highlight the significance of dreams as a means to perceive truth and gain knowledge.