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INTRODUCTION
The tradition ascribes the following words to Muhammad :
“A good dream is of God's favour and a bad dream is of the devil's; therefore when any of you dream a dream which is such as he is pleased with; then he must not tells it to any but a beloved friend; and when he dreams a bad dream, then let him seek protection from God both from its evil effect and from the wickedness of Satan; and let him spit three times over his left shoulder and not mention the dream to any one; then, verily, no evil shall come nigh him. Theo truest dream is the one which you have about day-break”?.
According to cultures, interpretations also vary. The dreamer will be monetarily benefited if in the dream he sees bees carrying honey but if he is stung in the dream by the same he will be unhappy. The dream of a hare indicates is trouble from enemies. Many eagles" in the dream always prognosticate plots and attacks while that of many fowls suggests fretting and fuming. If one crosses your path in the dream it means evil. If bees are seen entering the house, in the dream, the house should be taken as destroyed. To obviate the ze effect of a bad dream look into the eastern direction and invoke divin
The Science of Dream is as old as history. Its interpretations varied with the changing needs and conditions of times. Even the most primitive people took lively interest 25 in dreams and their interpretations. No doubt they were not able to give intellectual and convincing explanation and they could not reason out the whole process still however they did honestly and instinctively believe that something relating to the contents of the dream must come to pass in part or even 30 in toto. Certain sections of society formerly believed that the dream of moon foretold evils while that of the hawks suggested good but that of the boars implied inertia. Apparently it
1 I. Adaus, Persia by a Persian, London, 1906, p. 430; cf. st. 115 of the text; also compare the statements contained in the lines 4 to 7 on page 99 as well as in the lines 10 and 11 on page 110 of the text.
2 Cf. st. 122 of the text. 3 Mrs. Gurcu, County Folklore, II, London, 1901, pp. 202-208. 4 Cf, line 3 on page 99 of the text.
5 For comparison see line 20 on page 109 of the text and for contrast see line 21 on page 103 of the text.
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