A14350:212
The Common Places
The common places of the most famous and renowned divine Doctor Peter Martyr divided into four principal parts: with a large addition of many theological and necessary discourses, some never extant before. Translated and partly gathered by Anthony Marten, one of the sewers of her Majesties most honourable chamber.The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.
Imprinted at London : In Pater noster Rowe, by Henry Denham and Henry Middleton at the costs and charges of Henry Denham, Thomas Chard, William Broome, and Andrew Maunsell, 1583Imprinted at London : In Pater noster Rovve, by Henry Denham and Henry Middleton at the costs and charges of Henrie Denham, Thomas Chard, VVilliam Broome, and Andrew Maunsell, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
When a dream is a sign, it is referred to the cause, namely to those superfluous humours which it betokeneth. And then it may also be called a sign of some event to follow; for that from the self-same cause, that is, from the humours which are betokened, either health or sickness may be derived. Wherefore a dream, as it is a sign of the humour; so it giveth also a token of the effect that shall arise of it. For of the same cause, to wit, of the humour, ariseth as well the disease, as the dream. But yet have they not relation semblably one of another. For sickness or health be no tokens of dreams.
When a dreame is a signe, it is referred to the cause, namely to those superfluous humors which it betokeneth. And then it may also be called a signe of some euent to followe; for that from the selfe-same cause, that is, from the humors which are betokened, either health or sicknes may bée deriued. Wherefore a dreame, as it is a signe of the humor; so it giueth also a token of the effect that shall arise of it. For of the same cause, to wit, of the humor, ariseth as well the disease, as the dreame. But yet haue they not relation semblablie one of another. For sicknes or health be no tokens of dreames.
3 But now let us see how dreams may sometimes be called causes: that happeneth, 1when one ⟨p. 34⟩is moved by a dream, either to do or to make trial of any thing. As when one is cured of the spleen, because he bled upon the back of his hand: for so he was taught to do in his dream. And sometimes it comes to pass in learned men, that they find out those things, which they be in doubt of, in such books, where they saw themselves in their dream both to find and to read them. But let us consider the third part of the distinction, which we brought: 2namely, when dreams do happily or by chance, betoken things which afterward fall out. That takes place in such matters, the cause whereof consisteth not in our selves, but is rather distant & far removed. As if we should see a victory, or an overthrow given in a camp, a great way off from him; or else one that is absent, to be advanced to exceeding great honour. These things are joined together (as the Peripatetics say) by chance, and cannot be compared together, either as causes, or as signs. Even as when we talk of any man, if happily the same party come in the mean while, we say Lupus in fabula, The wolf is in presence. And yet the talking with him was neither cause, nor token of his coming. So therefore, these things are said to be joined by chance, and also seldom have success. For this is the nature of things that come by chance; to happen but seldom.