The second distinction he terms a _vision_, _visio_, or a foreboding of future events. The third he deemed _oracular_, _oraculum_, and this was the case when a priest, or a relative, a deity, a hero, or some venerable person, denounced what was to happen, or warned us against it. As an example of this inspiration, for such it was considered, an anecdote of Vespasian is related. Having heard that a man in Achaia had dreamt that a person unknown to him had assured him that he should date his prosperity from the moment that Nero should lose a tooth,--a tooth just drawn from that emperor being shown to him the following day, he foresaw his destinies: soon after Nero died, Galba did not long survive him, and the discord that reigned between Otho and Vitellius ultimately placed the diadem on his brow. These inspirations were considered by Cicero, and various philosophers, as particularly appertaining to the shrine of the gods; those who sought that heavenly admonition were therefore recommended to lie down in temples. The Lacedaemonians sought slumber in the temple of Pasithea; Brizo, the goddess of sleep and dreams, was worshipped at Delos, and her votaries slept before her altars with their heads bound with laurel, and other fatidical symbols; hence divination by dreams was called _Brizomantia_. Supplications were offered up to Mercury for propitious visions, and a caduceus was placed for that purpose at the feet of beds; hence was it called [Greek: ermies]. Diodorus informs us that dreams were regarded in Egypt with religious reverence, and the prayers of the devout were often rewarded by the gods with an indication of appropriate remedies. But the confidence in supernatural agency and the power of magic, was only deemed a last resource, when human skill had been baffled. Some persons promised a certain sum of money for the maintenance of sacred animals, consecrated to the divinity whose aid they implored. In the case of infants, a certain portion of their hair was cut off and weighed, and when the cure was effected an equal quantity of gold was given to the successful intermediator. The fourth division was _insomny_, _insomnium_, which was characterized by a disturbed repose, caused either by mental or bodily oppression, or solicitude. The fifth class of dreams was the _phantasm_ or _visus_, which takes place between sleeping and waking, in a dozing and broken slumber, when the person thinks himself awake, and yet beholds fantastic and chimerical figures floating around his couch. Under this class is placed the _ephialtes_, or night-mare. Macrobius represents the phantasm and the insomnium as little deserving of attention, being of no use in divination and prediction.