the fear of turning a sleeper over lest the absent soul should miss the way back. King Gunthram's legend is one of a group interesting from the same point of view. The king lay in the wood asleep with his head in his faithful henchman's lap; the servant saw as it were a snake issue from his lord's mouth and run to the brook, but it could not pass, so the servant laid his sword across the water, and the creature ran along it and up into a mountain; after a while it came back and returned into the mouth of the sleeping king, who waking told him how he had dreamt that he went over an iron bridge into a mountain full of gold.[1] This is one of those instructive legends which preserve for us, as in a museum, relics of an early intellectual condition of our Aryan race, in thoughts which to our modern minds have fallen to the level of quaint fancy, but which still remain sound and reasonable philosophy to the savage. A Karen at this day would appreciate every point of the story; the familiar notion of spirits not crossing water which he exemplifies in his Burmese forests by stretching threads across the brook for the ghosts to pass along; the idea of the soul going forth embodied in an animal; and the theory of the dream being a real journey of the sleeper's soul. Finally, this old belief still finds, as such beliefs so often do, a refuge in modern poetry:
'Yon child is dreaming far away, And is not where he seems.'
This opinion, however, only constitutes one of several parts of the theory of dreams in savage psychology. Another part has also a place here, the view that human souls come from without to visit the sleeper, who sees them as dreams. These two views are by no means incompatible. The North American Indians allowed themselves the alternative of supposing a dream to be either a visit from the soul of the person or object dreamt of, or a sight seen by the rational soul, gone out for an excursion while the sensi-
- ↑ Grimm, 'D. M.' p. 1036.
