1. Homer, Iliad, 24.527-24.533 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 170 | 24.527. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.528. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.529. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.530. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.531. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.532. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts |
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| 2. Homer, Odyssey, 19.535-19.567 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 170, 185 |
3. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 187| 18b. ὑστέρους. ἐμοῦ γὰρ πολλοὶ κατήγοροι γεγόνασι πρὸς ὑμᾶς καὶ πάλαι πολλὰ ἤδη ἔτη καὶ οὐδὲν ἀληθὲς λέγοντες, οὓς ἐγὼ μᾶλλον φοβοῦμαι ἢ τοὺς ἀμφὶ Ἄνυτον, καίπερ ὄντας καὶ τούτους δεινούς· ἀλλʼ ἐκεῖνοι δεινότεροι, ὦ ἄνδρες, οἳ ὑμῶν τοὺς πολλοὺς ἐκ παίδων παραλαμβάνοντες ἔπειθόν τε καὶ κατηγόρουν ἐμοῦ μᾶλλον οὐδὲν ἀληθές, ὡς ἔστιν τις Σωκράτης σοφὸς ἀνήρ, τά τε μετέωρα φροντιστὴς καὶ τὰ ὑπὸ γῆς πάντα ἀνεζητηκὼς καὶ τὸν ἥττω λόγον κρείττω | 18b. For many accusers have risen up against me before you, who have been speaking for a long time, many years already, and saying nothing true; and I fear them more than Anytus and the rest, though these also are dangerous; but those others are more dangerous, gentlemen, who gained your belief, since they got hold of most of you in childhood, and accused me without any truth, saying, There is a certain Socrates, a wise man, a ponderer over the things in the air and one who has investigated the things beneath the earth and who makes the weaker argument the stronger. These, men of Athens , |
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| 4. Anon., Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 177, 181 |
| 5. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 170 |
6. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 62| 250c. μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. | 250c. the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty, |
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7. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 187| 376b. φύσεως καὶ ὡς ἀληθῶς φιλόσοφον. | 376b. trait of his nature and one that shows a true love of wisdom. In what respect, pray? In respect, said I, that he distinguishes a friendly from a hostile aspect by nothing save his apprehension of the one and his failure to recognize the other. How, I ask you, can the love of learning be denied to a creature whose criterion of the friendly and the alien is intelligence and ignorance? It certainly cannot, he said. But you will admit, said I, that the love of learning and the love of wisdom are the same? The same, he said. Then may we not confidently lay it down in the case of man too, that if he is to be |
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8. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 62| 191c. συγχωρήσεται, ἴσως δὲ ἀντιτενεῖ. ἀλλὰ γὰρ ἐν τοιούτῳ ἐχόμεθα, ἐν ᾧ ἀνάγκη πάντα μεταστρέφοντα λόγον βασανίζειν. σκόπει οὖν εἰ τὶ λέγω. ἆρα ἔστιν μὴ εἰδότα τι πρότερον ὕστερον μαθεῖν; ΘΕΑΙ. ἔστι μέντοι. ΣΩ. οὐκοῦν καὶ αὖθις ἕτερον καὶ ἕτερον; ΘΕΑΙ. τί δʼ οὔ; ΣΩ. θὲς δή μοι λόγου ἕνεκα ἐν ταῖς ψυχαῖς ἡμῶν ἐνὸν κήρινον ἐκμαγεῖον, τῷ μὲν μεῖζον, τῷ δʼ ἔλαττον, καὶ τῷ μὲν καθαρωτέρου κηροῦ, τῷ δὲ κοπρωδεστέρου, καὶ σκληροτέρου, | 191c. THEAET. To be sure he can. SOC. Again, then, can he learn one thing after another? THEAET. Why not? SOC. Please assume, then, for the sake of argument, that there is in our souls a block of wax, in one case larger, in another smaller, in one case the wax is purer, in another more impure and harder, in some cases softer, |
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9. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 62| 50c. μορφὴν οὐδεμίαν ποτὲ οὐδενὶ τῶν εἰσιόντων ὁμοίαν εἴληφεν οὐδαμῇ οὐδαμῶς· ἐκμαγεῖον γὰρ φύσει παντὶ κεῖται, κινούμενόν τε καὶ διασχηματιζόμενον ὑπὸ τῶν εἰσιόντων, φαίνεται δὲ διʼ ἐκεῖνα ἄλλοτε ἀλλοῖον—τὰ δὲ εἰσιόντα καὶ ἐξιόντα τῶν ὄντων ἀεὶ μιμήματα, τυπωθέντα ἀπʼ αὐτῶν τρόπον τινὰ δύσφραστον καὶ θαυμαστόν, ὃν εἰς αὖθις μέτιμεν. ἐν δʼ οὖν τῷ παρόντι χρὴ γένη διανοηθῆναι τριττά, τὸ μὲν | 50c. the same account must be given. It must be called always by the same name; for from its own proper quality it never departs at all for while it is always receiving all things, nowhere and in no wise does it assume any shape similar to any of the things that enter into it. For it is laid down by nature as a molding-stuff for everything, being moved and marked by the entering figures, and because of them it appears different at different times. And the figures that enter and depart are copies of those that are always existent, being stamped from them in a fashion marvellous and hard to describe, which we shall investigate hereafter. |
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| 10. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 171, 178 |
| 11. Aristotle, Prophesying By Dreams, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 184 |
| 12. Aristotle, Metaphysics, 1.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 172 |
| 13. Cicero, On Divination, 1.46.103 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 182 |
14. Philo of Alexandria, On Drunkenness, 166-183, 185-205, 184 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183 | 184. What again are we to say of the quantities occurring in things compounded? For it is through the admixture of a greater or a lesser quantity that great injury or good is often done, as in many other instances, so most especially in the case of medicines compounded by medical science. |
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| 15. Anon., Fragments, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 177, 181 |
16. Plutarch, Aemilius Paulus, 10.6-10.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 184| 10.6. λέγεται δʼ αὐτόν, ὡς ἀνηγορεύθη κατὰ τοῦ Περσέως στρατηγός, ὑπὸ τοῦ δήμου παντὸς οἴκαδε προπεμφθέντα λαμπρῶς εὑρεῖν τὸ θυγάτριον τὴν Τερτίαν δεδακρυμένην ἔτι παιδίον οὖσαν· 10.7. ἀσπαζόμενον οὖν αὐτὴν ἐρωτᾶν ἐφʼ ὅτῳ λελύπηται· τὴν δὲ περιβαλοῦσαν καὶ καταφιλοῦσαν, οὐ γὰρ οἶσθα, εἰπεῖν, ὦ πάτερ, ὅτι ἡμῖν ὁ Περσεὺς τέθνηκε ; λέγουσαν κυνίδιον σύντροφον οὕτω προσαγορευόμενον· 10.8. καὶ τὸν Αἰμίλιον ἀγαθῇ τύχῃ, φάναι, ὦ θύγατερ, καὶ δέχομαι τὸν οἰωνόν. ταῦτα μὲν οὖν Κικέρων ὁ ῥήτωρ ἐν τοῖς περὶ μαντικῆς ἱστόρηκεν. | 10.6. And it is said that when he had been appointed general against Perseus, and had been escorted home in splendid fashion by the whole people, he found there his daughter Tertia, who was still a little child, in tears. 10.7. He took her in his arms, therefore, and asked her why she grieved. And she, embracing and kissing him, said: Pray dost thou not know, Father, that our Perseus is dead? meaning a little pet dog of that name. 10.8. And Aemilius cried: Good fortune! my daughter, I accept the omen. Such, then, is the story which Cicero the orator relates in his work On Divination. Cicero, De divinatione , I, 103. |
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| 17. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183 |
| 18. Ptolemy, Harmonics, 2.4-2.5 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 186 |
| 19. Sextus, Against The Mathematicians, 9.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183 |
| 20. Sextus, Outlines of Pyrrhonism, 1.35-1.163 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183 |
| 21. Alcinous, Handbook of Platonism, 4.5, 12.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 62 |
| 22. Iamblichus, Concerning The Mysteries, 3.3, 4.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 62 |
23. Diogenes Laertius, Lives of The Philosophers, 9.79-9.88 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183 | 9.79. They showed, then, on the basis of that which is contrary to what induces belief, that the probabilities on both sides are equal. Perplexities arise from the agreements between appearances or judgements, and these perplexities they distinguished under ten different modes in which the subjects in question appeared to vary. The following are the ten modes laid down.The first mode relates to the differences between living creatures in respect of those things which give them pleasure or pain, or are useful or harmful to them. By this it is inferred that they do not receive the same impressions from the same things, with the result that such a conflict necessarily leads to suspension of judgement. For some creatures multiply without intercourse, for example, creatures that live in fire, the Arabian phoenix and worms; others by union, such as man and the rest. 9.80. Some are distinguished in one way, some in another, and for this reason they differ in their senses also, hawks for instance being most keen-sighted, and dogs having a most acute sense of smell. It is natural that if the senses, e.g. eyes, of animals differ, so also will the impressions produced upon them; so to the goat vine-shoots are good to eat, to man they are bitter; the quail thrives on hemlock, which is fatal to man; the pig will eat ordure, the horse will not.The second mode has reference to the natures and idiosyncrasies of men; for instance, Demophon, Alexander's butler, used to get warm in the shade and shiver in the sun. 9.81. Andron of Argos is reported by Aristotle to have travelled across the waterless deserts of Libya without drinking. Moreover, one man fancies the profession of medicine, another farming, and another commerce; and the same ways of life are injurious to one man but beneficial to another; from which it follows that judgement must be suspended.The third mode depends on the differences between the sense-channels in different cases, for an apple gives the impression of being pale yellow in colour to the sight, sweet in taste and fragrant in smell. An object of the same shape is made to appear different by differences in the mirrors reflecting it. Thus it follows that what appears is no more such and such a thing than something different. 9.82. The fourth mode is that due to differences of condition and to changes in general; for instance, health, illness, sleep, waking, joy, sorrow, youth, old age, courage, fear, want, fullness, hate, love, heat, cold, to say nothing of breathing freely and having the passages obstructed. The impressions received thus appear to vary according to the nature of the conditions. Nay, even the state of madmen is not contrary to nature; for why should their state be so more than ours? Even to our view the sun has the appearance of standing still. And Theon of Tithorea used to go to bed and walk in his sleep, while Pericles' slave did the same on the housetop. 9.83. The fifth mode is derived from customs, laws, belief in myths, compacts between nations and dogmatic assumptions. This class includes considerations with regard to things beautiful and ugly, true and false, good and bad, with regard to the gods, and with regard to the coming into being and the passing away of the world of phenomena. Obviously the same thing is regarded by some as just and by others as unjust, or as good by some and bad by others. Persians think it not unnatural for a man to marry his daughter; to Greeks it is unlawful. The Massagetae, according to Eudoxus in the first book of his Voyage round the World, have their wives in common; the Greeks have not. The Cilicians used to delight in piracy; not so the Greeks. 9.84. Different people believe in different gods; some in providence, others not. In burying their dead, the Egyptians embalm them; the Romans burn them; the Paeonians throw them into lakes. As to what is true, then, let suspension of judgement be our practice.The sixth mode relates to mixtures and participations, by virtue of which nothing appears pure in and by itself, but only in combination with air, light, moisture, solidity, heat, cold, movement, exhalations and other forces. For purple shows different tints in sunlight, moonlight, and lamplight; and our own complexion does not appear the same at noon and when the sun is low. 9.85. Again, a rock which in air takes two men to lift is easily moved about in water, either because, being in reality heavy, it is lifted by the water or because, being light, it is made heavy by the air. of its own inherent property we know nothing, any more than of the constituent oils in an ointment.The seventh mode has reference to distances, positions, places and the occupants of the places. In this mode things which are thought to be large appear small, square things round; flat things appear to have projections, straight things to be bent, and colourless coloured. So the sun, on account of its distance, appears small, mountains when far away appear misty and smooth, but when near at hand rugged. 9.86. Furthermore, the sun at its rising has a certain appearance, but has a dissimilar appearance when in mid-heaven, and the same body one appearance in a wood and another in open country. The image again varies according to the position of the object, and a dove's neck according to the way it is turned. Since, then, it is not possible to observe these things apart from places and positions, their real nature is unknowable.The eighth mode is concerned with quantities and qualities of things, say heat or cold, swiftness or slowness, colourlessness or variety of colours. Thus wine taken in moderation strengthens the body, but too much of it is weakening; and so with food and other things. 9.87. The ninth mode has to do with perpetuity, strangeness, or rarity. Thus earthquakes are no surprise to those among whom they constantly take place; nor is the sun, for it is seen every day. This ninth mode is put eighth by Favorinus and tenth by Sextus and Aenesidemus; moreover the tenth is put eighth by Sextus and ninth by Favorinus.The tenth mode rests on inter-relation, e.g. between light and heavy, strong and weak, greater and less, up and down. Thus that which is on the right is not so by nature, but is so understood in virtue of its position with respect to something else; for, if that change its position, the thing is no longer on the right. 9.88. Similarly father and brother are relative terms, day is relative to the sun, and all things relative to our mind. Thus relative terms are in and by themselves unknowable. These, then, are the ten modes of perplexity.But Agrippa and his school add to them five other modes, resulting respectively from disagreement, extension ad infinitum, relativity, hypothesis and reciprocal inference. The mode arising from disagreement proves, with regard to any inquiry whether in philosophy or in everyday life, that it is full of the utmost contentiousness and confusion. The mode which involves extension ad infinitum refuses to admit that what is sought to be proved is firmly established, because one thing furnishes the ground for belief in another, and so on ad infinitum. |
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| 24. Eusebius of Caesarea, Preparation For The Gospel, 4.9, 5.2-5.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 180 |
| 25. Synesius of Cyrene, Letters, 154 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 165 |
| 26. Synesius of Cyrene, Letters, 154 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 165 |
| 27. Lydus Johannes Laurentius, De Mensibus, 3.22.1-3.22.17 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 177 |
| 28. Anon., Fragments, None Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 181 |
| 29. Anon., Fragments, None Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 181 |
| 30. Anon., Fragments, None Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 181 |
| 31. Orphic Hymns., Fragments, None Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 177, 181 |
| 32. Nicephorus Gregoras, History, 1.2 Tagged with subjects: •nikephoros gregoras Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 263 |
| 33. Anna Comnena, Alexiad, 11.2 Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 263 |
| 35. John Italos, Quaest. Quodl., 43.7-43.9 Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 185 |
| 36. Theodore Metochites, Sem. Gnom., 1.1, 17.1.1, 17.2.6-17.2.8, 18.1-18.2, 18.4.2-18.4.3, 18.5.7 Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 164, 167, 168 |
| 39. Anon., Corpus Hermeticum, 9.3-9.4 Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 177 |
| 41. Nemesius, Nat. Hom., 15-22, 24-25, 23 Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 178 |
| 42. Joseph Rhakendytes, Synopsis Artis Rhetoricae, 14, 2, 5, 4 Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 168 |
| 43. Nikephoros Gregoras, Ep., 120.14-120.17, 148.214-148.215 Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 168, 187, 188 |
| 44. Anon., Fragments, None Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 181 |
| 45. Nikephoros Gregoras, In De Ins., 4.13-5.7, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.13, 6.14, 6.15, 7.10, 7.11, 7.12, 7.13, 8.6, 8.7, 10.11, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.21-14.12, 14.21-15.8, 16.8, 16.26-17.1, 17.1, 17.2, 17.3, 17.4, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 27.6, 27.7, 27.8, 28.12, 29.4-30.2, 31.14, 31.15, 31.16, 31.17, 31.18, 31.19, 31.20, 31.21, 31.22, 31.23, 31.24, 31.25, 33.15, 33.16, 33.17, 33.18, 33.19, 36.5-37.3, 37.11, 37.12, 37.13, 37.14, 37.15, 37.16, 38.17, 38.18, 38.19, 38.20, 38.21, 38.22, 38.23, 38.24, 38.25, 38.26, 40.25, 40.26, 42.26-43.5, 46.8, 46.9, 46.10, 46.11, 46.12, 47.13, 47.14, 47.15, 48.7, 48.8, 48.9, 48.10, 48.11, 48.12, 48.13, 48.14, 48.15, 48.16, 49.16, 49.17, 49.18, 49.19, 49.20, 51.19, 51.20, 51.21, 51.22, 51.23, 51.24, 51.25, 51.26, 51.27, 51.28, 51.29, 51.30, 55.6-56.1, 55.16, 56.2, 56.3, 56.4, 62.29-63.5, 65.2, 65.3, 65.4, 65.5, 65.7, 65.8, 65.9, 68.10-69.3, 70.12-71.14, 74.8-75.21, 82.6-84.21, 82.11, 82.12, 82.13, 82.14, 82.15, 82.16, 82.17, 82.18, 82.19, 82.20, 82.21, 82.22, 82.23, 82.24, 82.25, 82.26, 82.26-83.1, 84.8, 84.9, 84.10, 84.11, 84.12, 84.13, 84.14, 84.15, 84.16, 84.17, 84.18, 84.19, 84.20, 84.21, 85.1, 85.2, 85.3, 85.4, 85.5, 85.6, 85.7, 85.8, 85.9, 85.10, 85.11, 85.12, 85.13, 85.14, 85.15, 85.16, 86.1, 86.2, 86.3, 86.4, 86.5, 87.11, 87.12, 87.13, 87.14, 87.15, 87.16, 87.17, 87.18, 87.19, 87.20, 87.21, 87.22, 87.23, 95.9-96.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 103.16, 103.17, 103.18, 103.19, 103.20, 103.21, 103.22, 124.2, 124.3, 124.4, 124.5, 124.23, 124.24, 125.10, 125.11, 126.6, 126.7, 126.8, 126.9, 126.10, 127.3-128.5, 128.5-129.7, 129.7, 129.8, 129.9, 129.10, 129.11, 129.12, 129.13, 129.14, 129.15, 129.16, 129.17, 129.18, 129.19, 129.20, 129.21, 129.22, 129.23 Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 178 |
| 48. Anon., Fragments, None Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 177, 181 |
| 49. Michael of Ephesus, In Parv. Nat., 83.18-83.23 Tagged with subjects: •nikephoros gregoras Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183 |
