Notes Introduction 1. For a recent work on Descartes, see Stephen Gaukroger, Descartes: An Intellectual Biography (New York: Oxford University Press, 1995). 2. The manuscript book in which the dreams were reported has been lost. But it was the basis for the detailed accounts given by Descartes’s first biographer, Adrien Baillet, in his La Vie de Monsieur Des-Cartes, 2 vols. (Paris, 1691), 1:81–85. Baillet reports that Descartes believed the dreams were divinely inspired. 3. Susan Parman, Dream and Culture: An Anthropological Study of the Western Intellectual Tradition (Westport, Conn.: Praeger, 1991), 9–16. 4. The literature on the construction of the Atlantic world is, at this point, voluminous . Some key resources include Bernard Bailyn, Atlantic History: Concept and Contours (Cambridge, Mass.: Harvard University Press, 2005); Jack P. Greene and Philip D. Morgan, eds., Atlantic History: A Critical Reappraisal (New York: Oxford University Press, 2008); and J. H. Elliott, Empires of the Atlantic World: Britain and Spain in America, – (New Haven, Conn.: Yale University Press, 2007). 5. Thus, clinicians have observed dreams signaling new developmental steps, or as means for solving cognitive puzzles or problems that escape or elude the waking mind: James L. Fosshage, ‘‘The Developmental Function of Dreaming Mentation: Clinical Implications,’’ 3–11 in Dimensions of Self Experience: Progress in Self Psychology, vol. 5 (Hillsdale, N.J.: Analytic Press, 1989). 6. Ernest Hartmann, The Nature and Functions of Dreaming (New York: Oxford University Press, 2011), 5. 7. Hartmann, The Nature and Functions of Dreaming, 5. 8. Hartmann, The Nature and Functions of Dreaming, 5. 9. Barbara Tedlock, ‘‘Dreaming and Dream Research,’’ 1–30 in Tedlock, ed., Dreaming: Anthropological and Psychological Interpretations (Cambridge: Cambridge University Press, 1987), quotation on 25, and ‘‘The New Anthropology of Dreaming,’’ Dreaming 1:2 (1991), no pagination in online edition, http://www.asdreams.org/journal /articles/1–2tedlock1991.htm accessed October 21, 2012. 10. Daniel Pick and Lyndal Roper, introduction, 1–21 in Dreams and History: The Interpretation of Dreams from Ancient Greece to Modern Psychoanalysis, ed. Pick and Roper (London: Routledge, 2004), quotation on 17. 246 Notes to Pages 7–10 11. Jacques Le Goff, The Medieval Imagination, trans. Arthur Goldhammer (Chicago : University of Chicago Press, 1988), 229. 12. Le Goff, The Medieval Imagination, 229. 13. In recent years, anthropologists have drawn increasing attention to this aspect of dreaming, shifting their focus from the content of dreams to the ways that dream sharing and communication mediate social relationships, including, in living cultures, the relationship with the ethnographer him- or herself. See, for example, Barbara Tedlock , ‘‘Zuni and Quiché Dream Sharing and Interpreting,’’ 105–31 in Tedlock, Dreaming , esp. 106–7. This point is made for a European context in Faith Wigzell, ‘‘The Dreambook in Russia,’’ 179–97 in Pick and Roper, Dreams and History, esp. 184–85. 14. Tedlock, ‘‘Dreaming and Dream Research,’’ writes, ‘‘it is not enough to know what people dream about; we must also know how and what parts of their dreaming experiences they communicate to others. Studying dream sharing and the transmission of dream theories in their full contexts as communicative events . . . is not just a method for the extraction of data that are already there’’ (22–23). 15. In the early modern period, when the notion of an interiorized self was still in flux, the study of reported dream and vision experience became one avenue through which to study the relation of self to society. See Nancy Armstrong and Leonard Tennenhouse , ‘‘The Interior Difference: A Brief Genealogy of Dreams, 1650–1717,’’ ‘‘The Politics of Difference,’’ special issue of Eighteenth-Century Studies 23:4 (Summer 1990): 458–78, esp. 458; and Mechal Sobel, Teach Me Dreams: The Search for Self in the Revolutionary Era (Princeton, N.J.: Princeton University Press, 2000), esp. 3–5. 16. In ancient Greece, dreams were literally described as personified messengers, sent by the gods to a particular dreamer: Parman, Dream and Culture, 27. 17. As A. C. Spearing notes in the introduction to a collection on medieval and early modern dreaming, there has been a ‘‘confusion of interiority with individuality.’’ Regarding premodern approaches to dreams, he writes: ‘‘The dream’s content may not be individualized for it may claim to offer a vision of absolute truth rather than a glimpse of what is peculiar to one dreamer’s mind and body . . . [but] the space of the dream is unquestionably that of an interiority that can only be called subjective.’’ See A. C. Spearing, ‘‘Iintroduction,’’ 1–21 in Reading Dreams: The...