By Maria V Mavroudi
This quantity discusses the so-called Oneirocriticon of Achmet, crucial Byzantine paintings on dream interpretation which was once written in Greek within the tenth century and has drastically encouraged next dreambooks in Byzantine Greek, Medieval Latin, and glossy ecu languages. by way of 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 examine 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 impression 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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Additional info for A Byzantine Book on Dream Interpretation: The Oneirocriticon of Achmet and Its Arabic Sources
60 Lévi-Strauss, The Savage Mind, pp. 10, 245; Lévi-Strauss, Structural Anthropology, pp. 216–17, 226, 229. 61 Barthes, Mythologies, p. 143. 62 Dumézil, The Destiny of the Warrior, p. 3. 63 Duby, The Early Growth of the European Economy and The Three Orders. 24 CHAPTER ONE such as myth, the evidence of its stabilizing function in social organization is continually pointed out, specifically in medieval cultural forms. Duby’s approach is only one of several ways of explaining the many variations on the medieval myth of hierarchy.
7, 12. 88 See Goody, Interface Between the Written and the Oral, p. 269, on the diglossia between spoken and written channels of language, and within speech itself: as “a visual component to language, writing alters not only the external models . . but also the internal ones. . 90 Similarly, it seems possible that precious images of the text in Old English poetry witness not only an emerging “literary aesthetic”;91 they may also constitute a metatextual defense against an oral skepticism broadly based in society at large.
531. Similarly, see Lerer, Literacy and Power, p. 195: “oral culture is mediated by writing” in Beowulf; on rationality and writing, p. 122. 58 See the reviews of Stock by Nichols in Speculum (1986) and Vance in Diacritics (1985). Cf. Carruthers, The Book of Memory, p. 32. ORAL AND WRITTEN LANGUAGE 23 scene, to be sure, is a long way off, but the archaic example will be useful for considering the possible connection between the persistence of oral forms and the interests of dominion in the middle ages.