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 glossy ecu 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 learn 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 impact of Artemidoros at the Arabic assets 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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Extra info for A Byzantine Book on Dream Interpretation: The Oneirocriticon of Achmet and Its Arabic Sources
1, part 1, eds. E. J. Kenney, 105–112. Cambridge. R. 1981. The Lives of the Greek Poets. Baltimore. M. 1919. Solon the Athenian. Berkeley. Markwald, G. 1986. Die Homerischen Epigramme: Sprachliche und inhaltliche Untersuchungen. Königstein, Ts. P. 1998. The Seven Sages as Performers of Wisdom. In Cultural Poetics in Archaic Greece, eds. C. Dougherty and L. Kurke, 108–128. Oxford. Mülke, C. 2002. Solons politische Elegien und Iamben: Einleitung, Text, Übersetzung, Kommentar. Munich. Nagy, G. 1983.
Perhaps the reason for this is not that the man himself was so foresighted, but that subsequent generations helped to keep his verses up to date. W. 1946. Homeri Opera, Tomus V. Third corrected edition. Oxford. L. 1986. Early Greek Elegy, Symposium and Public Festival. JHS 106: 13–35. L. 1997. The Theognidea: A step towards a collection of fragments? In Collecting Fragments—Fragmente sammeln, ed. G. Most, 53–66. Göttingen. L. 2001. Early Greek Iambic Poetry: The Importance of Narrative. In Iambic Ideas: Essays on a Poetic Tradition from Archaic Greece to the Late Roman Empire, eds.
53 I would merely add that these collections themselves reﬂect diﬀerent recordings of Theognis’ poetry, just as diﬀerent versions of the fragments of Solon do. One of the most intriguing doublets is found in the Theognidea lines 39–42 and lines 1081–1082b. I print both versions here below, boldfacing the diﬀerences between them: 49 For a complete text with translation of this fragment, see the Appendix to this volume. 50 Gottesmann (2005). 51 Hdt. 59. 52 See Irwin’s contribution to this volume with extensive bibliography.
A Byzantine Book on Dream Interpretation: The Oneirocriticon of Achmet and Its Arabic Sources by Maria V Mavroudi