I prefer Jung's theory. He says that we dream in symbols because symbolism is the oldest language in the world, and, as the unconscious is primitive it uses this language. We all dream of shocking things, and if the endopsychic censor were really on duty he would never allow these disgusting dreams to get through. If I dream that my father is dead the Freudians declare that I either wish or, in the past, have wished unconsciously for my father's death. But surely so alarming a wish would be changed into a harmless form if there were a censor. One night I dreamt that an acquaintance, Murray, was dead. The first association to Murray was: "He's a lazy sort of chap." I think that all he stood for was laziness, and he was merely my own laziness symbolised. The dream was a hint to me to be up and doing, for I had been neglecting a task that I should have undertaken. There is what might be called the cheese-and-tripe supper theory of the dream held by many people. "There's nothing in dreams," they say, "nothing but the disorders following late supper." A cheese-and-tripe supper will cause queer dreams, but the advocates of this theory cannot explain why a tripe supper should make me dream of--say--a tiger. Why not a lion or a mouse? It is an accepted fact now in psychology that the dream is the working of the unconscious. Some theosophists claim that during sleep your spirit leaves your body and seeks the astral plane, but I have never seen anything resembling evidence of this. It may be a fact for all that. Concerning the prophetic aspect of dreams I know nothing. I have heard that the night before the Tay Bridge disaster a woman dreamt that it was to take place, and she persuaded her husband not to travel by that ill-fated train, but I cannot vouch for the story. I believe, however, that the dream is prophetic in that the unconscious during the night is working out the problems of the next day. The popular saying about sleeping over a problem shows that there is a real belief in this aspect. I know a lady who was undergoing analysis. She was suffering from a father complex, that is, her infantile fixation on the father had remained with her, and unconsciously she was approving or disapproving of every man she met according as he did or did not in some way resemble her father. For a few weeks after the analysis began she was always dreaming that she was back in her childhood home, and in her dreams she was always trying to get away from home and her father was always restraining her from going. Often the figure in the dream was not the father, but the associations always showed that the figure was standing for the father. One night the figure was the King, and her first association was: "The King's name is George. . . . That's father's name too." This seems to be a case where the unconscious is striving to find a solution.