That dreams, which were considered in their nature as so important, should be imitated' in fictitious representations by ancient and modern writers, was consistent with the general objects of literature, which might be expected to avail itself of the strongest and most popular impressions. Divine dreams, which actually were imparted to God's servants, formed a basis of conviction on this subject, handed down by tradition, and enlarged by superstitious additions: the idea of an intercourse with beings of the spiritual world, and with objects of fear or affection, though departed from life, was natural to the human mind, and became the foundation of much religious apprehension among the heathens. Those therefore who sought, either to amuse the fancy, or to instruct the judgment, naturally employed the agreeable fictions, which they knew were best calculated to engage the imagination. Hence divine dreams became the constant appendages of the heathen mythology, and accounts, real or fictitious, of communications in vision, were interwoven in every production.

Information which was superior to the vulgar philosophy of the time ,modestly intimated its discoveries as suggestions imparted by revels-tion to the mind, and conjectures concerning, the interests and future dispensations of the invisible world were delivered with striking impression as divine communications. If a warning was to be conveyed, what so affecting: as the exhortation of a departed friend. If advice was to be given what so persuasive as the voice of a revered character, which had long carried great weight!

Such machinery was particularly calculated for works of imagination, and the poems of. antiquity, as well as those of modern times; were frequently decorated with its ornaments.

It is perhaps doubtful, whether the sublime vision described ill the fourth chapter of the Book of Job, and which has been cited in a former part of this work, is to be regarded as a real scene imparted to the mind of this righteous man, or as merely a vehicle lor the religious instruction which is communicated in its awful description.

A very early example of a dream designed to enliven poetry, is furnished in the Iliad of Homer, which was possibly introduced, not merely as ornamental, but with some view of exposing the danger of listening to ambiguous suggestions in sleep. It represents Agamemnon as deluded by a promise of victory, if he should lead out all the Grecians to battle; and as suffering a defeat in consequence of Achilles joining in the engagement.

The circumstances, as described by the poet, remind us of the particulars recorded in the twenty-second chapter of the First Book of Kings, in which Abab appears to have been seduced by a lying spirit to destruction.

Historians and orators, likewise, were by no means insensible of the value conferred on their works by embellishments so interesting: they therefore invented similar relations,and it is probable, that many of the dreams which have. been examined in this work, were no more genuine than the speeches ascribed to distinguished characters, being originally only: agreeable inventions contrived for rhetorical effect.

Instances of these may be found in the celebrated dream of the choice of Hercules, furnished in the Memorabilia of Xenophon, or in that of Lucian, which was probably designed as a humourous imitation of it.

If, however, some dreams are so interwoven with historical accounts, that it is doubtful Whether they are related as real or not, there are many which are evidently employed as or-namental modes of instruction. Such is the dream, for instance, which is described to have expressed the anger of the gods against Numenius, who had pried into the Eleusiniaii mysteries, and published the secrets of phi-Josophy. This was said to hate represented the Elensinian goddesses meretriciously attired; and sporting before a public brothel; who, upon inquiry into the cause of such indecent conduct, informed Numenius, that they re-sented his having driven them from retirement, and exposed them to the common gaze of men*. It is evident, that this was only a reproof of the folly of exposing the mysteries of a licentious superstition to public animad-version; a measure very impolitic and injurious; to the interests of those who lived by its support; and similar to the presumption, censured by Callimachus, of those who, with Actaean audacity, ventured to contemplate the undisguised charms of Minerva *.

*Macrob. in Somnum Scipita. L. ii. C.2.

One of the most beautiful fictions employed by ancient writers in prose is that of Cicero, written probably in imitation of one of Plato. In this, which is entitled the Dream of Scipio, the Roman orator † has conveyed the most sublime instruction concerning many points in natural philosophy and the immortality of the soul. And the tendency of the work was to encourage a patriotic affection for the country of a man's birth, and a contempt of human glory, upon principles which sometimes almost approach to those which Christianity has consecrated.

† De Repub. Lib.vi.

Some writers, it is true, have conceived such fictions as discreditable to the gravity and truth of philosophical instruction; but the dream in question is vindicated in an elaborate commentary by Macrobius, who considers it as an engaging veil under which truth,may be usefully presented to the mind.

We have already observed at sufficient length on those divine dreams, which were imparted in evidence of the authority and instruction of the evangelical dispensation, and have considered them as furnished exclusively in support of Revelation, and as having ceased with the other miraculous testimonies of Christianity.

The persuasion, however, of preternatural intelligence being communicated in dreams, has continued so forcibly to operate at all times, that Christian writers, who have reported and invented dreams of pretended inspiration, have obtained more credit and success than they have merited; and however little claim to regard they may be thought to have when philosophically examined, they have at least been allowed so much authority in popular estimation, that they have at all times been employed, not only with a view to impose on credulity, but as ingenious fictions agreeable to common apprehension, framed for the expression of instruction in an allegorical manner.

Among those which are of earlier production, we may notice the Shepherd of Hermas, a moral vision of the second century, in which are represented the characters and circumstances of the Church at that time; and many other instances might be produced, if it were necessary, from works of later times, none of which, perhaps, are more ingenious and agreeable, than those which have been published in this country; as particularly the allegorical visions and dreams which have appeared in the Spectator, and other periodical papers.

The consideration of these belongs more properly to the subjects of general literature.