{'fraction_non_alphanumeric': 0.03696275071633238, 'fraction_numerical': 0.008022922636103151, 'mean_word_length': 5.071304347826087, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Reviews of Books

The author’s basic theoretical premise is to be found in Steven F. Kruger’s volume, Dreaming in the Middle Ages (Cambridge: Cambridge U. P., 1992), from which she extrapolates the notions of duality (of either external or internal provenance, true or false, prophetic and nonprophetic, and so on) and hierarchy (divinely inspired down to somatic experience as the driving mechanism). From there, she proposes to classify, categorize and interpret dreams as presented in Antiquity (Chapter 1), then as interpreted in oneiric traditions, taxonomies and theories in five medieval Spanish theorists (Chapter 2) and, finally, to analyse thirty-three dreams in medieval Peninsular texts from the Poema de Mı́o Cid to fifteenth-century ballads (Chapter 3). There is certainly a great deal of information packed into its pages and it reads at times as though it were a reference catalogue, bearing the hallmarks of a doctoral thesis, which it was, even if ‘reworked and expanded’ (v). Its first sixty-five pages (9 76) provide a ‘concise summary of the main oneiric traditions from ancient times to the end of the fifteenth century’ (9), which briefly expounds dream notions of Homer, Hesiod, Ovid, Virgil, Lucian, Aesclepius, Plato, Aristotle, Hippocrates, Galen, Artemidorus, Iamblichus, Calcidus, Macrobius, Tertulian, Augustine, Gregory the Great, Aquinas, Jean Gerson and the Malleus Maleficarum. One learns much in these pages, although the similarities of the many fivepart charts of dream hierarchies make it difficult to remember the finer distinctions the author, in her commentaries, is careful to draw between them. However, the reader would be wise to remember specifically the hierarchy of Macrobius, for it will be the one used to rate the dream sequences in the Peninsular literary texts of Chapter 3. In fact, a good many of these theorists of dreams make their only appearance in this chapter. The second chapter’s fifty pages (77 131) treat of theorists from medieval Spain and are divided into two sections. In the first, we are made familiar with the more evolved theoretical notions of Isidore of Seville, Ramon Llull, Arnald of Villanova, Lope de Barrientos and Pedro Ciruelo (each with a chart of his classification of dreams from divine (external) down to bodily or somatic causes (internal), while in the remaining section we hear about dreams as written about in Alfonso X’s Setenario, the Lucidario, the Libro de miseria de omne, the Rimado de palacio, in writings of Cardinal Gil de Albornoz and in the fifteenth-century cancioneros. The author is good at highlighting advances made in dream analyses from medico-biological, astrological, and humoral perspectives more common in the thirteenth to fifteenth centuries. Gregory the Great, Macrobius and Aquinas exert specific influences over these theorists. In the slightly less than one hundred pages of Chapter 3 (133 229), the author attempts to analyse dreams and their effects in these texts: the Cantar de Mı́o Cid, the Primera crónica general, the Crónica particular del Cid, the Crónica del Cid (Toledo 1526), the Mocedades de Rodrigo, the Siete Infantes de Lara, the Disputa del alma y cuerpo from the end of the twelfth century, the Disputa del anima y del cuerpo from the fourteenth century, the Visio Filiberti, the Razón de amor, the De somnio, songs of Jaufre Rudel and Bernart de Ventadorn, some cantigas de amigo and cantigas de amor, the Libro de Alexandre (three dreams), the Libro de