How Pantagruel adviseth Panurge to try the future good or bad luck of his marriage by dreams.
Now, seeing we cannot agree together in the manner of expounding1 or interpreting the sense of the Virgilian lots, let us bend our course another way, and try a new sort of divination2. Of what kind? asked Panurge. Of a good ancient and authentic3 fashion, answered Pantagruel; it is by dreams. For in dreaming, such circumstances and conditions being thereto adhibited, as are clearly enough described by Hippocrates, in Lib. (Greek), by Plato, Plotin, Iamblicus, Sinesius, Aristotle, Xenophon, Galen, Plutarch, Artemidorus, Daldianus, Herophilus, Q. Calaber, Theocritus, Pliny, Athenaeus, and others, the soul doth oftentimes foresee what is to come. How true this is, you may conceive by a very vulgar and familiar example; as when you see that at such a time as suckling babes, well nourished, fed, and fostered with good milk, sleep soundly and profoundly, the nurses in the interim4 get leave to sport themselves, and are licentiated to recreate their fancies at what range to them shall seem most fitting and expedient5, their presence, sedulity6, and attendance on the cradle being, during all that space, held unnecessary. Even just so, when our body is at rest, that the concoction7 is everywhere accomplished8, and that, till it awake, it lacks for nothing, our soul delighteth to disport9 itself and is well pleased in that frolic to take a review of its native country, which is the heavens, where it receiveth a most notable participation10 of its first beginning with an imbuement from its divine source, and in contemplation of that infinite and intellectual sphere, whereof the centre is everywhere, and the circumference11 in no place of the universal world, to wit, God, according to the doctrine12 of Hermes Trismegistus, to whom no new thing happeneth, whom nothing that is past escapeth, and unto whom all things are alike present, remarketh not only what is preterit and gone in the inferior course and agitation13 of sublunary matters, but withal taketh notice what is to come; then bringing a relation of those future events unto the body of the outward senses and exterior14 organs, it is divulged15 abroad unto the hearing of others. Whereupon the owner of that soul deserveth to be termed a vaticinator, or prophet. Nevertheless, the truth is, that the soul is seldom able to report those things in such sincerity16 as it hath seen them, by reason of the imperfection and frailty17 of the corporeal18 senses, which obstruct19 the effectuating of that office; even as the moon doth not communicate unto this earth of ours that light which she receiveth from the sun with so much splendour, heat, vigour20, purity, and liveliness as it was given her. Hence it is requisite21 for the better reading, explaining, and unfolding of these somniatory vaticinations and predictions of that nature, that a dexterous22, learned, skilful23, wise, industrious24, expert, rational, and peremptory25 expounder26 or interpreter be pitched upon, such a one as by the Greeks is called onirocrit, or oniropolist. For this cause Heraclitus was wont27 to say that nothing is by dreams revealed to us, that nothing is by dreams concealed28 from us, and that only we thereby29 have a mystical signification and secret evidence of things to come, either for our own prosperous or unlucky fortune, or for the favourable30 or disastrous31 success of another. The sacred Scriptures32 testify no less, and profane33 histories assure us of it, in both which are exposed to our view a thousand several kinds of strange adventures, which have befallen pat according to the nature of the dream, and that as well to the party dreamer as to others. The Atlantic people, and those that inhabit the (is)land of Thasos, one of the Cyclades, are of this grand commodity deprived; for in their countries none yet ever dreamed. Of this sort (were) Cleon of Daulia, Thrasymedes, and in our days the learned Frenchman Villanovanus, neither of all which knew what dreaming was.
Fail not therefore to-morrow, when the jolly and fair Aurora34 with her rosy35 fingers draweth aside the curtains of the night to drive away the sable36 shades of darkness, to bend your spirits wholly to the task of sleeping sound, and thereto apply yourself. In the meanwhile you must denude37 your mind of every human passion or affection, such as are love and hatred38, fear and hope, for as of old the great vaticinator, most famous and renowned39 prophet Proteus, was not able in his disguise or transformation40 into fire, water, a tiger, a dragon, and other such like uncouth41 shapes and visors, to presage42 anything that was to come till he was restored to his own first natural and kindly43 form; just so doth man; for, at his reception of the art of divination and faculty44 of prognosticating future things, that part in him which is the most divine, to wit, the Nous, or Mens, must be calm, peaceable, untroubled, quiet, still, hushed, and not embusied or distracted with foreign, soul-disturbing perturbations. I am content, quoth Panurge. But, I pray you, sir, must I this evening, ere I go to bed, eat much or little? I do not ask this without cause. For if I sup not well, large, round, and amply, my sleeping is not worth a forked turnip45. All the night long I then but doze46 and rave47, and in my slumbering48 fits talk idle nonsense, my thoughts being in a dull brown study, and as deep in their dumps as is my belly49 hollow.
Not to sup, answered Pantagruel, were best for you, considering the state of your complexion50 and healthy constitution of your body. A certain very ancient prophet, named Amphiaraus, wished such as had a mind by dreams to be imbued51 with any oracle52, for four-and-twenty hours to taste no victuals53, and to abstain54 from wine three days together. Yet shall not you be put to such a sharp, hard, rigorous, and extreme sparing diet. I am truly right apt to believe that a man whose stomach is replete55 with various cheer, and in a manner surfeited56 with drinking, is hardly able to conceive aright of spiritual things; yet am not I of the opinion of those who, after long and pertinacious57 fastings, think by such means to enter more profoundly into the speculation58 of celestial59 mysteries. You may very well remember how my father Gargantua (whom here for honour sake I name) hath often told us that the writings of abstinent60, abstemious61, and long-fasting hermits62 were every whit63 as saltless, dry, jejune64, and insipid65 as were their bodies when they did compose them. It is a most difficult thing for the spirits to be in a good plight66, serene67 and lively, when there is nothing in the body but a kind of voidness and inanity68; seeing the philosophers with the physicians jointly69 affirm that the spirits which are styled animal spring from, and have their constant practice in and through the arterial blood, refined and purified to the life within the admirable net which, wonderfully framed, lieth under the ventricles and tunnels of the brain. He gave us also the example of the philosopher who, when he thought most seriously to have withdrawn70 himself unto a solitary72 privacy, for from the rustling73 clutterments of the tumultuous and confused world, the better to improve his theory, to contrive74, comment, and ratiocinate, was, notwithstanding his uttermost endeavours to free himself from all untoward75 noises, surrounded and environed about so with the barking of curs, bawling76 of mastiffs, bleating77 of sheep, prating78 of parrots, tattling of jackdaws, grunting79 of swine, girning of boars, yelping80 of foxes, mewing of cats, cheeping of mice, squeaking81 of weasels, croaking82 of frogs, crowing of cocks, cackling of hens, calling of partridges, chanting of swans, chattering83 of jays, peeping of chickens, singing of larks84, creaking of geese, chirping85 of swallows, clucking of moorfowls, cucking of cuckoos, bumbling of bees, rammage of hawks88, chirming of linnets, croaking of ravens89, screeching90 of owls86, whicking of pigs, gushing91 of hogs92, curring of pigeons, grumbling93 of cushat-doves, howling of panthers, curkling of quails94, chirping of sparrows, crackling of crows, nuzzing of camels, wheening of whelps, buzzing of dromedaries, mumbling95 of rabbits, cricking of ferrets, humming of wasps96, mioling of tigers, bruzzing of bears, sussing of kitlings, clamouring of scarfs, whimpering of fulmarts, booing of buffaloes97, warbling of nightingales, quavering of mavises, drintling of turkeys, coniating of storks98, frantling of peacocks, clattering99 of magpies100, murmuring of stock-doves, crouting of cormorants101, cigling of locusts102, charming of beagles, guarring of puppies, snarling103 of messens, rantling of rats, guerieting of apes, snuttering of monkeys, pioling of pelicans104, quacking105 of ducks, yelling of wolves, roaring of lions, neighing of horses, crying of elephants, hissing106 of serpents, and wailing107 of turtles, that he was much more troubled than if he had been in the middle of the crowd at the fair of Fontenay or Niort. Just so is it with those who are tormented108 with the grievous pangs109 of hunger. The stomach begins to gnaw110, and bark, as it were, the eyes to look dim, and the veins111, by greedily sucking some refection to themselves from the proper substance of all the members of a fleshy consistence, violently pull down and draw back that vagrant112, roaming spirit, careless and neglecting of his nurse and natural host, which is the body; as when a hawk87 upon the fist, willing to take her flight by a soaring aloft in the open spacious113 air, is on a sudden drawn71 back by a leash114 tied to her feet.
To this purpose also did he allege115 unto us the authority of Homer, the father of all philosophy, who said that the Grecians did not put an end to their mournful mood for the death of Patroclus, the most intimate friend of Achilles, till hunger in a rage declared herself, and their bellies116 protested to furnish no more tears unto their grief. For from bodies emptied and macerated by long fasting there could not be such supply of moisture and brackish117 drops as might be proper on that occasion.
Mediocrity at all times is commendable118; nor in this case are you to abandon it. You may take a little supper, but thereat must you not eat of a hare, nor of any other flesh. You are likewise to abstain from beans, from the preak, by some called the polyp, as also from coleworts, cabbage, and all other such like windy victuals, which may endanger the troubling of your brains and the dimming or casting a kind of mist over your animal spirits. For, as a looking-glass cannot exhibit the semblance119 or representation of the object set before it, and exposed to have its image to the life expressed, if that the polished sleekedness thereof be darkened by gross breathings, dampish vapours, and foggy, thick, infectious exhalations, even so the fancy cannot well receive the impression of the likeness120 of those things which divination doth afford by dreams, if any way the body be annoyed or troubled with the fumish steam of meat which it had taken in a while before; because betwixt these two there still hath been a mutual121 sympathy and fellow-feeling of an indissolubly knit affection. You shall eat good Eusebian and Bergamot pears, one apple of the short-shank pippin kind, a parcel of the little plums of Tours, and some few cherries of the growth of my orchard122. Nor shall you need to fear that thereupon will ensue doubtful dreams, fallacious, uncertain, and not to be trusted to, as by some peripatetic123 philosophers hath been related; for that, say they, men do more copiously124 in the season of harvest feed on fruitages than at any other time. The same is mystically taught us by the ancient prophets and poets, who allege that all vain and deceitful dreams lie hid and in covert125 under the leaves which are spread on the ground — by reason that the leaves fall from the trees in the autumnal quarter. For the natural fervour which, abounding126 in ripe, fresh, recent fruits, cometh by the quickness of its ebullition to be with ease evaporated into the animal parts of the dreaming person — the experiment is obvious in most — is a pretty while before it be expired, dissolved, and evanished. As for your drink, you are to have it of the fair, pure water of my fountain.
The condition, quoth Panurge, is very hard. Nevertheless, cost what price it will, or whatsoever127 come of it, I heartily128 condescend129 thereto; protesting that I shall to-morrow break my fast betimes after my somniatory exercitations. Furthermore, I recommend myself to Homer’s two gates, to Morpheus, to Iselon, to Phantasus, and unto Phobetor. If they in this my great need succour me and grant me that assistance which is fitting, I will in honour of them all erect130 a jolly, genteel altar, composed of the softest down. If I were now in Laconia, in the temple of Juno, betwixt Oetile and Thalamis, she suddenly would disentangle my perplexity, resolve me of my doubts, and cheer me up with fair and jovial131 dreams in a deep sleep.
Then did he say thus unto Pantagruel: Sir, were it not expedient for my purpose to put a branch or two of curious laurel betwixt the quilt and bolster132 of my bed, under the pillow on which my head must lean? There is no need at all of that, quoth Pantagruel; for, besides that it is a thing very superstitious133, the cheat thereof hath been at large discovered unto us in the writings of Serapion, Ascalonites, Antiphon, Philochorus, Artemon, and Fulgentius Planciades. I could say as much to you of the left shoulder of a crocodile, as also of a chameleon134, without prejudice be it spoken to the credit which is due to the opinion of old Democritus; and likewise of the stone of the Bactrians, called Eumetrides, and of the Ammonian horn; for so by the Aethiopians is termed a certain precious stone, coloured like gold, and in the fashion, shape, form, and proportion of a ram’s horn, as the horn of Jupiter Ammon is reported to have been: they over and above assuredly affirming that the dreams of those who carry it about them are no less veritable and infallible than the truth of the divine oracles135. Nor is this much unlike to what Homer and Virgil wrote of these two gates of sleep, to which you have been pleased to recommend the management of what you have in hand. The one is of ivory, which letteth in confused, doubtful, and uncertain dreams; for through ivory, how small and slender soever it be, we can see nothing, the density136, opacity137, and close compactedness of its material parts hindering the penetration138 of the visual rays and the reception of the specieses of such things as are visible. The other is of horn, at which an entry is made to sure and certain dreams, even as through horn, by reason of the diaphanous139 splendour and bright transparency thereof, the species of all objects of the sight distinctly pass, and so without confusion appear, that they are clearly seen. Your meaning is, and you would thereby infer, quoth Friar John, that the dreams of all horned cuckolds, of which number Panurge, by the help of God and his future wife, is without controversy140 to be one, are always true and infallible.
收听单词发音 |
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expounding
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| 论述，详细讲解( expound的现在分词 ) | |
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divination
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| n.占卜，预测 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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interim
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| adj.暂时的，临时的；n.间歇，过渡期间 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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sedulity
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| n.勤勉，勤奋 | |
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concoction
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| n.调配(物)；谎言 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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disport
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| v.嬉戏，玩 | |
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participation
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| n.参与，参加，分享 | |
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circumference
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| n.圆周，周长，圆周线 | |
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doctrine
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| n.教义；主义；学说 | |
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agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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exterior
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| adj.外部的，外在的；表面的 | |
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divulged
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| v.吐露，泄露( divulge的过去式和过去分词 ) | |
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sincerity
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| n.真诚，诚意；真实 | |
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frailty
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| n.脆弱；意志薄弱 | |
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corporeal
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| adj.肉体的，身体的；物质的 | |
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obstruct
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| v.阻隔，阻塞(道路、通道等)；n.阻碍物，障碍物 | |
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vigour
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| （=vigor）n.智力，体力，精力 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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dexterous
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| adj.灵敏的；灵巧的 | |
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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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peremptory
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| adj.紧急的，专横的，断然的 | |
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expounder
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| 陈述者，说明者 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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thereby
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| adv.因此，从而 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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aurora
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| n.极光 | |
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rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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sable
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| n.黑貂；adj.黑色的 | |
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denude
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| v.剥夺；使赤裸 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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transformation
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| n.变化；改造；转变 | |
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uncouth
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| adj.无教养的，粗鲁的 | |
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presage
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| n.预感，不祥感；v.预示 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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turnip
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| n.萝卜，芜菁 | |
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doze
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| v.打瞌睡；n.打盹，假寐 | |
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rave
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| vi.胡言乱语；热衷谈论；n.热情赞扬 | |
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slumbering
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| 微睡，睡眠（slumber的现在分词形式） | |
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belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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complexion
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| n.肤色；情况，局面；气质，性格 | |
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imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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oracle
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| n.神谕，神谕处，预言 | |
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victuals
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| n.食物；食品 | |
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abstain
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| v.自制，戒绝，弃权，避免 | |
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replete
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| adj.饱满的，塞满的；n.贮蜜蚁 | |
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surfeited
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| v.吃得过多( surfeit的过去式和过去分词 )；由于过量而厌腻 | |
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pertinacious
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| adj.顽固的 | |
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speculation
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| n.思索，沉思；猜测；投机 | |
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celestial
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| adj.天体的；天上的 | |
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abstinent
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| adj.饮食有度的，有节制的，禁欲的；n.禁欲者 | |
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abstemious
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| adj.有节制的，节俭的 | |
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hermits
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| （尤指早期基督教的）隐居修道士，隐士，遁世者( hermit的名词复数 ) | |
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whit
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| n.一点，丝毫 | |
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jejune
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| adj.枯燥无味的，贫瘠的 | |
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insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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plight
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| n.困境，境况，誓约，艰难；vt.宣誓，保证，约定 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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inanity
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| n.无意义，无聊 | |
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jointly
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| ad.联合地，共同地 | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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rustling
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| n. 瑟瑟声，沙沙声 adj. 发沙沙声的 | |
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74
contrive
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| vt.谋划，策划；设法做到；设计，想出 | |
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75
untoward
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| adj.不利的，不幸的，困难重重的 | |
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76
bawling
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| v.大叫，大喊( bawl的现在分词 )；放声大哭；大声叫出；叫卖（货物） | |
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77
bleating
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| v.（羊，小牛）叫( bleat的现在分词 )；哭诉；发出羊叫似的声音；轻声诉说 | |
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78
prating
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| v.（古时用语）唠叨，啰唆( prate的现在分词 ) | |
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79
grunting
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| 咕哝的，呼噜的 | |
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80
yelping
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| v.发出短而尖的叫声( yelp的现在分词 ) | |
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81
squeaking
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| v.短促地尖叫( squeak的现在分词 )；吱吱叫；告密；充当告密者 | |
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82
croaking
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| v.呱呱地叫( croak的现在分词 )；用粗的声音说 | |
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83
chattering
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| n. （机器振动发出的）咔嗒声，(鸟等)鸣，啁啾 adj. 喋喋不休的，啾啾声的 动词chatter的现在分词形式 | |
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84
larks
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| n.百灵科鸟（尤指云雀）( lark的名词复数 )；一大早就起床；鸡鸣即起；（因太费力而不想干时说）算了v.百灵科鸟（尤指云雀）( lark的第三人称单数 )；一大早就起床；鸡鸣即起；（因太费力而不想干时说）算了 | |
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85
chirping
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| 鸟叫，虫鸣( chirp的现在分词 ) | |
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86
owls
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| n.猫头鹰( owl的名词复数 ) | |
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87
hawk
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| n.鹰，骗子；鹰派成员 | |
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88
hawks
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| 鹰( hawk的名词复数 )； 鹰派人物，主战派人物 | |
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89
ravens
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| n.低质煤；渡鸦( raven的名词复数 ) | |
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90
screeching
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| v.发出尖叫声( screech的现在分词 )；发出粗而刺耳的声音；高叫 | |
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91
gushing
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| adj.迸出的；涌出的；喷出的；过分热情的v.喷，涌( gush的现在分词 )；滔滔不绝地说话 | |
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92
hogs
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| n.（尤指喂肥供食用的）猪( hog的名词复数 )；（供食用的）阉公猪；彻底地做某事；自私的或贪婪的人 | |
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93
grumbling
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| adj. 喃喃鸣不平的, 出怨言的 | |
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94
quails
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| 鹌鹑( quail的名词复数 )； 鹌鹑肉 | |
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95
mumbling
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| 含糊地说某事，叽咕，咕哝( mumble的现在分词 ) | |
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96
wasps
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| 黄蜂( wasp的名词复数 )； 胡蜂； 易动怒的人； 刻毒的人 | |
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97
buffaloes
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| n.水牛（分非洲水牛和亚洲水牛两种）( buffalo的名词复数 )；（南非或北美的）野牛；威胁；恐吓 | |
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98
storks
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| n.鹳( stork的名词复数 ) | |
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99
clattering
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| 发出咔哒声（clatter的现在分词形式） | |
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100
magpies
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| 喜鹊（magpie的复数形式） | |
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101
cormorants
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| 鸬鹚，贪婪的人( cormorant的名词复数 ) | |
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102
locusts
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| n.蝗虫( locust的名词复数 )；贪吃的人；破坏者；槐树 | |
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103
snarling
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| v.（指狗）吠，嗥叫， （人）咆哮( snarl的现在分词 )；咆哮着说，厉声地说 | |
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104
pelicans
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| n.鹈鹕( pelican的名词复数 ) | |
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105
quacking
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| v.（鸭子）发出嘎嘎声( quack的现在分词 ) | |
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106
hissing
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| n. 发嘶嘶声, 蔑视 动词hiss的现在分词形式 | |
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107
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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108
tormented
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| 饱受折磨的 | |
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109
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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110
gnaw
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| v.不断地啃、咬；使苦恼，折磨 | |
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111
veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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112
vagrant
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| n.流浪者，游民；adj.流浪的，漂泊不定的 | |
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113
spacious
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| adj.广阔的，宽敞的 | |
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114
leash
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| n.牵狗的皮带，束缚；v.用皮带系住 | |
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115
allege
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| vt.宣称，申述，主张，断言 | |
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116
bellies
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| n.肚子( belly的名词复数 )；腹部；（物体的）圆形或凸起部份；腹部…形的 | |
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117
brackish
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| adj.混有盐的；咸的 | |
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118
commendable
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| adj.值得称赞的 | |
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119
semblance
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| n.外貌，外表 | |
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120
likeness
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| n.相像，相似（之处） | |
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121
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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122
orchard
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| n.果园，果园里的全部果树，(美俚)棒球场 | |
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123
peripatetic
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| adj.漫游的，逍遥派的，巡回的 | |
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124
copiously
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| adv.丰富地，充裕地 | |
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125
covert
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| adj.隐藏的；暗地里的 | |
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126
abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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127
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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128
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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129
condescend
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| v.俯就，屈尊；堕落，丢丑 | |
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130
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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131
jovial
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| adj.快乐的，好交际的 | |
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132
bolster
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| n.枕垫；v.支持，鼓励 | |
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133
superstitious
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| adj.迷信的 | |
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134
chameleon
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| n.变色龙，蜥蜴；善变之人 | |
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135
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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136
density
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| n.密集，密度，浓度 | |
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137
opacity
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| n.不透明；难懂 | |
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138
penetration
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| n.穿透，穿人，渗透 | |
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139
diaphanous
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| adj.(布)精致的，半透明的 | |
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140
controversy
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| n.争论，辩论，争吵 | |
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