By Maria V Mavroudi
This quantity discusses the so-called Oneirocriticon of Achmet, crucial Byzantine paintings on dream interpretation which used to be written in Greek within the tenth century and has enormously stimulated next dreambooks in Byzantine Greek, Medieval Latin, and sleek 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 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 buyer, and its place between different Byzantine translations from Arabic into Greek also are investigated.
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Additional resources for A Byzantine Book on Dream Interpretation: The Oneirocriticon of Achmet and Its Arabic Sources
We can resubject the specter of crusade as implacable intercultural warfare—which has done and is doing so much sinister ideological work—to the uncertainties of remembered experience from which it was abstracted and mythologized, and thus work to render the mythologies themselves less certain. Even more interestingly, we can see the strains and errant desires in compensation for which the mythologies are generated, and begin to unpack the mythologies themselves not as immemorial cultural truths but rather as historically speciﬁc narratives of desire and fear.
Paris, Bibliothèque Mazarine, MS 1710. Another of Anselm’s letters, however, was copied as far away as Catalonia in the twelfth century. See José Martínez Gázquez, ‘‘ ‘Aciebus ordinatis’ en la Epist. II A. de Ribodemonte ad M. Archiep. Remorum del manuscrito 944 de la Biblioteca de Cataluña,’’ Medievalia 9 (1990): 161–67. 5. For the resonance of particular historical events, such as wars or earthquakes, and collective memory, see James Pennebaker and Becky Banasik, ‘‘On the Creation and Maintenance of Collective Memories: History as Social Psychology,’’ in Collective Memory of Political Events: Social Psychological Perspectives, ed.
1183) at sea, opposite Jabal Shulayr [Sierra Nevada]. May God with His favour grant 30 remembrance and response us safety’’ (Ibn Jubayr, 27). At the time of writing, the traveler was already well on the road, having set out from Granada three weeks before. The intervals between the dates given for the journey’s events and the dates of their recording dimensionalize the journey, allowing it to emerge as both ﬁxed and dynamic. Ibn Jubayr’s chronicle creates memory as a recapitulation of a journey still ongoing, the traveler himself uncertain of return.
A Byzantine Book on Dream Interpretation: The Oneirocriticon of Achmet and Its Arabic Sources by Maria V Mavroudi