By Maria V Mavroudi
This quantity discusses the so-called Oneirocriticon of Achmet, an important Byzantine paintings on dream interpretation which was once written in Greek within the tenth century and has drastically prompted 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 examine demonstrates that the Oneirocriticon is a Christian Greek adaption of Islamic Arabic fabric and that the similarities among it and Artemidoros are a result of impact of Artemidoros at the Arabic assets of the Byzantine paintings. The Oneirocriticon's textual culture, its language, the identities of its writer and customer, 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
467–68. 28. André 22, 42. 29 The bipolar opposition between otium and war eventually developed into a tripolar continuum: bellum, otium, and negotium. 30 While negotium came to be associated with life in the countryside (particularly the labor of the farm), otium came to be associated with the life of leisure in the city. Indeed, one of the moral messages of Roman comedy was to avoid the dangers of city otium, which was often associated with love and romance. One result of the Roman Civil Wars and the triumph of Julius Caesar, however, was that many fled from politics and neglected the negotium publicum.
43 Although it is unlikely that Ovid’s labor and laborare were free of any trace of the passive denotations, Cicero’s definition of labor, “a mental or physical execution of work or duty of more than usual severity” is the primary denotation in this and other passages in the Ars. Love, for the praeceptor amoris, involves hard work, but it is a “joyful work” that can be learned and practiced by those who are willing to learn. In other words, the praeceptor is intent on presenting love as the fruit of otium negotiosum, not of otium otiosum.
Often historians start with the statement that the ancients had contempt for labor and exalted leisure, but which ancients are they talking about, and what do they mean by “labor”? 9 Paul Veyne and Moses Finley argue that there was no exact equivalent of the modern word “labor” in ancient Rome. Veyne’s argument is that no abstract concept of labor (in the modern sense of the term) existed. Rather, an assessment of an activity was first based on the social status of the agent. Aristocrats, he argues, did not labor, no matter how strenuous their activity, whereas those in the lower classes did not have personal identities beyond their work.
A Byzantine Book on Dream Interpretation: The Oneirocriticon of Achmet and Its Arabic Sources by Maria V Mavroudi