Dreams are an excellent example of this class of events. The belief that they are of supernatural origin is both wide-spread and ancient. Possibly there is no country in which it has not been held to a greater or less extent, even though it may not have formed an article in the established creed. Among the Africans in and about Sierra Leone, for example, a dream is received as judicial evidence of witchcraft, and the prisoner accused on this slender testimony "frequently acknowledges the charge and submits to his sentence without repining" (N. A., vol. i. p. 260). On the American continent, where dreams (says Charlevoix) "are regarded as true oracles and notices from heaven" (H. N. F., vol. iii. p. 348), it is plain that the like faith in their intimations prevails. Although explained in a variety of ways, now as the rational soul going abroad, while the sensitive soul remained behind, now as advice from the familiar spirits, now as a visit from the soul of the object dream pt of, the dream is always regarded as a sacred thing. It was thought to be the most usual way taken by the gods of making their wills known to men. Hence they took care to obey the intimations given in dreams; a savage who had dreamt that his little finger was cut off actually submitting to that operation; and another, who had found himself in his dream a prisoner among enemies, getting himself tied to a stake and burnt in various parts of the body (H. N. F., vol. iii. pp. 353, 354). The Jews have in their ritual a singular ceremony for removing the influence of bad dreams. The person who has dreamt something which seems to portend evil, is said to choose three friends, and standing before them as they sit, to repeat seven times: "A good dream have I seen." To which they reply: "A good dream thou hast seen; it is good and shall be good; the compassionate God, who is good, make it good." And the conversation between the dreamer and the interpreters continues for some time, the general effect being to convey God's blessing to the former and convert his trouble into gladness. At the end the interpreters say: "Go eat thy bread with joy, and drink thy wine with a cheerful heart, for God now accepteth thy works. And penitence and prayers and righteousness will set aside the evil that hath been doomed, and peace be unto us and unto all Israel, Amen." To this the author of the book appends the remark that "the Jews believe that all dreams come to pass according to the interpretation that is made of them," for which reason they relate their dreams to none but friends (Rel. of Jews, p. 71-74). But that they can believe it to be in the power of their friends to _change_ the meaning of the dream by an arbitrary interpretation seems scarcely possible. It may, therefore, be the meaning of this passage that an unfavorable interpretation is in itself ominous of misfortune, or that they are desirous not to hear the worst construction that can be put upon a dream.