By Maria V Mavroudi
This quantity discusses the so-called Oneirocriticon of Achmet, an important Byzantine paintings on dream interpretation which used to be written in Greek within the tenth century and has significantly stimulated next dreambooks in Byzantine Greek, Medieval Latin, and sleek eu languages. via evaluating the Oneirocriticon with the 2nd-century A.D. dreambook of Artemidoros (translated into Arabic within the ninth century) and 5 medieval Arabic dreambooks, this research demonstrates that the Oneirocriticon is a Christian Greek adaption of Islamic Arabic fabric and that the similarities among it and Artemidoros are as a result of effect of Artemidoros at the Arabic resources of the Byzantine paintings. The Oneirocriticon's textual culture, its language, the identities of its writer and consumer, and its place between different Byzantine translations from Arabic into Greek also are investigated.
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7. 34. Jean-Marc Vercruysse (2004) has published an edition of the Liber regularum with notes in the series Sources chrétiennes. Camastra 1998 and Bright 1988 are interpretive monographs. Pollmann (1996) devotes a chapter to Tyconius’s work, and Babcock 1989 provides an English translation. 35. “Necessarium duxi ante omnia quae mihi videntur libellum regularem scribere, et secretorum legis veluti claves et luminaria fabricare” (Prooemion, 1–3 [Vercruysse]). 36. Prooemion, 3–9 (Vercruysse). 37. On the term regula, see Pollmann 1996, 33–38.
Seneca the Younger, in his Epistulae morales, contrasts two approaches to Vergil: the grammarian’s and the philosopher’s. 70 The grammarian reads “fugit inreparabile tempus” (G. 284) and notes that Vergil uses the verb fugere every time he speaks of time’s swift passing. 73 Quintilian, in the Institutio oratoria, compares Vergil to Homer, but he does not praise the two poets in the same terms. 75 For Quintilian, Vergil 69. For the reception of Vergil, Ziolkowski and Putnam 2008 and Courcelle 1984 are marvelous compendia.
20 C H APTE R 1 philosophical meaning into the creation account, Augustine states that sometimes, in reading the scriptures, the honest interpreter will arrive at a meaning authorized directly by God, even if his meaning is not the one imputed to the text by its human author. quid, inquam, mihi obest, si aliud ego sensero, quam sensit alius eum sensisse, qui scripsit? omnes quidem, qui legimus, nitimur hoc indagare atque comprehendere, quod voluit ille quem legimus, et cum eum veridicum credimus, nihil, quod falsum esse vel novimus vel putamus, audemus eum existimare dixisse.
A Byzantine Book on Dream Interpretation: The Oneirocriticon of Achmet and Its Arabic Sources by Maria V Mavroudi
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