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219:) became exceedingly complex, a given dream subject to a number of interpretations depending on secondary considerations, such as the age, sex, and status of the dreamer. At other times, subtle distinctions within the dream itself are significant. In a particularly memorable passage, Artemidorus expounds upon the meaning of dreams involving sex with one's mother:
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According to
Artemidorus, the material for his work was gathered during lengthy travels through Greece, Italy and Asia, from diviners of high and low station. Another major source were the writings of Artemidorus' predecessors, sixteen of whom he cites by name. It is clear he built on a rich written
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The case of one's mother is both complex and manifold and admits of many different interpretations—a thing not all dream interpreters have realized. The fact is that the mere act of intercourse by itself is not enough to show what is portended. Rather, the manner of the embraces and the various
242:, and were intended to serve as a detailed introduction for both diviners and the general public. Books four and five were written for Artemidorus' son, also named Artemidorus, to give him a leg-up on competitors, and Artemidorus cautions him about making copies.
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tradition, now otherwise lost. Artemidorus' method is, at root, analogical. He writes that dream interpretation is "nothing other than the juxtaposition of similarities" (2.25). But like other types of Greek divination, including
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356:(1969), with commentary in Italian. As many of the fragments are preserved by Artemidorus, Del Corno's work is also a partial commentary to the
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The most recent edition including Greek text (slightly revised from Pack's), English translation and commentary is: Daniel E. Harris-McCoy,
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There follows a lengthy and minute recitation of the divinatory significance of having sex with one's mother in various sexual positions.
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A medieval Arabic version was made of the first three books (i.e., the "public" books) in 877 AD by
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The "fragments" of other Greco-Roman oneirocritic authors were compiled by Dario Del Corno in his
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259:(Χειροσκοπικά) (Palmistry), but neither has survived, and the authorship is discounted. In the
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and dream interpreter who lived in the 2nd century AD. He is known from an extant five-volume
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vol. 98, pp. 313-326. Johns
Hopkins University Press, American Philological Association, 1967.
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314:(Oxford: Oxford University Press, 2012). For an earlier English translation: R.J. White,
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are dedicated to one
Cassius Maximus, usually identified with the rhetorician
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Ancient
Divination and Astrology on the Web, Dream interpretation resources
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Among the authors
Artemidorus cites are Antiphon (possibly the same as
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Transactions and
Proceedings of the American Philological Association,
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There is also a Dutch translation, by Simone Mooij-Valk, called
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Pack, Roger A. "On
Artemidorus and his Arabic translator." In
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Artemidorus' Oneirocritica: Text, Translation, and
Commentary
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The most recent French translation is by A. J. Festugière,
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The most recent
Italian translation is by Dario Del Corno,
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The definitive edition of the Greek text is by Roger Pack,
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Artemidorus displays a hostile attitude to palmistry.
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positions of the bodies indicate different outcomes.
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318:(2nd Edition, Torrance, CA: Original Books, 1990).
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288:Graecorum de re onirocritica scriptorum reliquiae
255:(Οἰωνοσκοπικὰ) (Interpretation of Birds) and a
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423:Dictionary of Greek and Roman Biography…
327:Le livre des songes Artémidore d'Éphèse
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268:Antiphon the Sophist
209:celestial divination
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