_A Sompniale dilucidarium Pharaonis_, as it is entitled in the manuscript of it which I have examined,[935] or _Morale somnium Pharaonis_, as it is called in the printed editions,[936] was addressed by a John of Limoges[937] to Theobald, King of Navarre and Count of Champagne and Brie, who died in 1216.[938] It is really not a Dream-Book but a series of imaginary and fulsomely rhetorical letters between Pharaoh and his Magi, Pharaoh and Joseph, and Joseph and adulators and detractors. John states in his introductory letter to Theobald that the famous dream of Pharaoh will here be “morally expounded concerning royal discipline.” Pharaoh typifies any curious king; Egypt stands for any studious kingdom; Joseph represents any virtuous counselor; and the dream will be interpolated with flowers of rhetoric and theology. [Sidenote: An anonymous _Exposition of Dreams_.] More elaborate and making more pretense to philosophical character than the brief Dream-Books of Daniel is an anonymous work on dreams contained in a Paris manuscript of apparently the later part of the thirteenth century.[939] It is the first treatise in the manuscript, which further contains two important works of the first half of the twelfth century, namely, the _Imago mundi_ of Honorius of Autun and the _De philosophia_ of William of Conches. The texts of these two latter works are much cut up and intermixed with each other. It is therefore not unlikely that the opening treatise on dreams is also a work of the twelfth century, although there does not seem to be much reason for ascribing it either to Honorius of Autun or William of Conches. A long _prohemium_ fails to throw much light upon the personality of the author, but the work does not seem to be a translation. That it is not earlier than the twelfth century is indicated by its citation of the _Viaticum_ and _Passionarius_, presumably the well known medical works of Constantine Africanus and Gariopontus,[940]--unless indeed it be by Constantinus himself, to some of whose views it shows a resemblance. [Sidenote: Physiological origin of dreams.] The preface opens by stating that a desirable treasure lies hidden in the heart of the wise but that it is of no utility unless it is revealed. In other words, dreams must be interpreted. The author regards dreams, like thoughts in general, as beginning with the _spiritus_ which rises from the heart and ascends through two arteries to the brain.[941] Our author perhaps still holds to Aristotle’s view of the importance of the heart in the nervous system as against Galen’s exclusive emphasis upon the brain, since he allots the heart a share even in mental processes; and he seems to be ignorant of Galen’s discovery that the arteries contain blood and not _spiritus_. [Sidenote: Origin and justification of the art of interpretation.]