1. Homer, Iliad, 9.363, 23.71-23.74 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 193, 374| 9.363. ἤματί κε τριτάτῳ Φθίην ἐρίβωλον ἱκοίμην. 23.71. θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73. οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74. ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. | 9.363. my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither, 23.71. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.72. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.74. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. |
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2. Sophocles, Oedipus The King, 438, 437 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 193 | 437. What parents? Wait. What man is my father? Teiresia |
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3. Plato, Timaeus, 22a, 71e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 410| 71e. ἡμῶν, ἵνα ἀληθείας πῃ προσάπτοιτο, κατέστησαν ἐν τούτῳ τὸ μαντεῖον. ἱκανὸν δὲ σημεῖον ὡς μαντικὴν ἀφροσύνῃ θεὸς ἀνθρωπίνῃ δέδωκεν· οὐδεὶς γὰρ ἔννους ἐφάπτεται μαντικῆς ἐνθέου καὶ ἀληθοῦς, ἀλλʼ ἢ καθʼ ὕπνον τὴν τῆς φρονήσεως πεδηθεὶς δύναμιν ἢ διὰ νόσον, ἢ διά τινα ἐνθουσιασμὸν παραλλάξας. ΤΙ. ἀλλὰ συννοῆσαι μὲν ἔμφρονος τά τε ῥηθέντα ἀναμνησθέντα ὄναρ ἢ ὕπαρ ὑπὸ τῆς μαντικῆς τε καὶ ἐνθουσιαστικῆς φύσεως, καὶ ὅσα ἂν φαντάσματα | 71e. as good as they possibly could, rectified the vile part of us by thus establishing therein the organ of divination, that it might in some degree lay hold on truth. And that God gave unto man’s foolishness the gift of divination a sufficient token is this: no man achieves true and inspired divination when in his rational mind, but only when the power of his intelligence is fettered in sleep or when it is distraught by disease or by reason of some divine inspiration. Tim. But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them all |
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| 4. Euripides, Phoenician Women, 1689 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 193 |
| 5. Plato, Republic, 571c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 410 |
6. Plato, Statesman, 269a, 273d, 273a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 103| 273a. κόσμου τῆς αὑτῶν ἐπιμελείας· ὁ δὲ μεταστρεφόμενος καὶ συμβάλλων, ἀρχῆς τε καὶ τελευτῆς ἐναντίαν ὁρμὴν ὁρμηθείς, σεισμὸν πολὺν ἐν ἑαυτῷ ποιῶν ἄλλην αὖ φθορὰν ζῴων παντοίων ἀπηργάσατο. μετὰ δὲ ταῦτα προελθόντος ἱκανοῦ χρόνου, θορύβων τε καὶ ταραχῆς ἤδη παυόμενος καὶ τῶν σεισμῶν γαλήνης ἐπιλαβόμενος εἴς τε τὸν εἰωθότα δρόμον τὸν ἑαυτοῦ κατακοσμούμενος ᾔει, ἐπιμέλειαν καὶ κράτος ἔχων | 273a. And as the universe was turned back and there came the shock of collision, as the beginning and the end rushed in opposite directions, it produced a great earthquake within itself and caused a new destruction of all sorts of living creatures. But after that, when a sufficient time had elapsed, there was rest now from disturbance and confusion, calm followed the earthquakes, and the world went on its own accustomed course in orderly fashion, exercising care and rule |
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7. Plato, Laws, 702a, 677a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 103| 677a. ΑΘ. ἆρʼ οὖν ὑμῖν οἱ παλαιοὶ λόγοι ἀλήθειαν ἔχειν τινὰ δοκοῦσιν; ΚΛ. ποῖοι δή; ΑΘ. τὸ πολλὰς ἀνθρώπων φθορὰς γεγονέναι κατακλυσμοῖς τε καὶ νόσοις καὶ ἄλλοις πολλοῖς, ἐν οἷς βραχύ τι τῶν ἀνθρώπων λείπεσθαι γένος. ΚΛ. πάνυ μὲν οὖν πιθανὸν τὸ τοιοῦτον πᾶν παντί. ΑΘ. φέρε δή, νοήσωμεν μίαν τῶν πολλῶν ταύτην τὴν τῷ κατακλυσμῷ ποτε γενομένην. ΚΛ. τὸ ποῖόν τι περὶ αὐτῆς διανοηθέντες; | 677a. Ath. Do you consider that there is any truth in the ancient tales? Clin. What tales? Ath. That the world of men has often been destroyed by floods, plagues, and many other things, in such a way that only a small portion of the human race has survived. Clin. Everyone would regard such accounts as perfectly credible. Ath. Come now, let us picture to ourselves one of the many catastrophes,—namely, that which occurred once upon a time through the Deluge. Clin. And what are we to imagine about it? |
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8. Plato, Crito, 45c, 44a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 193| 44a. ΚΡ. πόθεν τοῦτο τεκμαίρῃ; ΣΩ. ἐγώ σοι ἐρῶ. τῇ γάρ που ὑστεραίᾳ δεῖ με ἀποθνῄσκειν ἢ ᾗ ἂν ἔλθῃ τὸ πλοῖον. ΚΡ. φασί γέ τοι δὴ οἱ τούτων κύριοι. ΣΩ. οὐ τοίνυν τῆς ἐπιούσης ἡμέρας οἶμαι αὐτὸ ἥξειν ἀλλὰ τῆς ἑτέρας. τεκμαίρομαι δὲ ἔκ τινος ἐνυπνίου ὃ ἑώρακα ὀλίγον πρότερον ταύτης τῆς νυκτός· καὶ κινδυνεύεις ἐν καιρῷ τινι οὐκ ἐγεῖραί με. ΚΡ. ἦν δὲ δὴ τί τὸ ἐνύπνιον; ΣΩ. ἐδόκει τίς μοι γυνὴ προσελθοῦσα καλὴ καὶ εὐειδής, | 44a. Crito. What is your reason for not thinking so? Socrates. I will tell you. I must die on the day after the ship comes in, must I not? Crito. So those say who have charge of these matters. Socrates. Well, I think it will not come in today, but tomorrow. And my reason for this is a dream which I had a little while ago in the course of this night. And perhaps you let me sleep just at the right time. Crito. What was the dream? Socrates. I dreamed that a beautiful, fair woman, clothed in white raiment, came to me and called me |
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9. Cicero, On Divination, 1.59, 1.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 193, 408| 1.59. Audivi equidem ex te ipso, sed mihi saepius noster Sallustius narravit, cum in illa fuga nobis gloriosa, patriae calamitosa in villa quadam campi Atinatis maneres magnamque partem noctis vigilasses, ad lucem denique arte et graviter dormire te coepisse; itaque, quamquam iter instaret, tamen silentium fieri iussisse se neque esse passum te excitari; cum autem experrectus esses hora secunda fere, te sibi somnium narravisse: visum tibi esse, cum in locis solis maestus errares, C. Marium cum fascibus laureatis quaerere ex te, quid tristis esses, cumque tu te patria vi pulsum esse dixisses, prehendisse eum dextram tuam et bono animo te iussisse esse lictorique proxumo tradidisse, ut te in monumentum suum deduceret, et dixisse in eo tibi salutem fore. Tum et se exclamasse Sallustius narrat reditum tibi celerem et gloriosum paratum, et te ipsum visum somnio delectari. Nam illud mihi ipsi celeriter nuntiatum est, ut audivisses in monumento Marii de tuo reditu magnificentissumum illud senatus consultum esse factum referente optumo et clarissumo viro consule, idque frequentissimo theatro incredibili clamore et plausu comprobatum, dixisse te nihil illo Atinati somnio fieri posse divinius. 1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. | 1.59. I come now to your dream. I heard it, of course, from you, but more frequently from our Sallustius. In the course of your banishment, which was glorious for us but disastrous to the State, you stopped for the night at a certain country-house in the plain of Atina. After lying awake most of the night, finally, about daybreak, you fell into a very profound sleep. And though your journey was pressing, yet Sallustius gave instructions to maintain quiet and would not permit you to be disturbed. But you awoke about the second hour and related your dream to him. In it you seemed to be wandering sadly about in solitary places when Gaius Marius, with his fasces wreathed in laurel, asked you why you were sad, and you replied that you had been driven from your country by violence. He then bade you be of good cheer, took you by the right hand, and delivered you to the nearest lictor to be conducted to his memorial temple, saying that there you should find safety. Sallustius thereupon, as he relates, cried out, a speedy and a glorious return awaits you. He further states that you too seemed delighted at the dream. Immediately thereafter it was reported to me that as soon as you heard that it was in Marius temple that the glorious decree of the Senate for your recall had been enacted on motion of the consul, a most worthy and most eminent man, and that the decree had been greeted by unprecedented shouts of approval in a densely crowded theatre, you said that no stronger proof could be given of a divinely inspired dream than this. [29] 1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future. |
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| 10. Philo of Alexandria, Allegorical Interpretation, 2.30 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 |
11. Philo of Alexandria, On The Contemplative Life, 26 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 26. Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy. |
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12. Philo of Alexandria, On The Special Laws, 1.298, 2.103 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408, 409 | 1.298. The third, which is a reason of the very greatest importance, is this. Since we are not only well treated while we are awake, but also when we are asleep, inasmuch as the mighty God gives sleep as a great assistance to the human race, for the benefit of both their bodies and souls, of their bodies as being by it relieved of the labours of the day, and of their souls as being lightened by it of all their cares, and being restored to themselves after all the disorder and confusion caused by the outward senses, and as being then enabled to retire within and commune with themselves, the law has very properly thought fit to make a distinction of the actions of thanksgiving, so that sacrifices may be made on behalf of those who are awake by means of the victims which are offered, and on behalf of those who are asleep, and of those who are benefited by sleep, by the lighting of the sacred candles.LV. |
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| 13. Philo of Alexandria, On Sobriety, 5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 |
14. Philo of Alexandria, On The Migration of Abraham, 222 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 222. So that never, O my mind, do thou become effeminate and yield; but even if any thing does appear difficult to be discovered by contemplation, still opening the seeing faculties that are in thyself, look inwards and investigate existing things more accurately, and never close the eyes whether intentionally or unintentionally; for sleep is a blind thing as wakefulness is a sharp-sighted thing. And it is well to be content if by assiduity in investigation it is granted to thee to arrive at a correct conception of the objects of thy search. |
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15. Philo of Alexandria, On Drunkenness, 204 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408 | 204. For it was not likely that in his state he could clearly and distinctly comprehend either sleep or waking, or a stationary position or motion; but when he appears to have come to an opinion in the best manner, then above all other times is he found to be most foolish, since his affairs then come to an end, by no means resembling that which was expected; |
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16. Philo of Alexandria, On The Life of Abraham, 70 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 407 | 70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. |
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17. Philo of Alexandria, On Dreams, 1.1, 1.167-1.168 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 1.1. The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. |
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| 18. Plutarch, Letter of Condolence To Apollonius, 120d5, 120c6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 407 |
19. New Testament, Acts, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 10.1-11.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275| 9.10. Ἦν δέ τις μαθητὴς ἐν Δαμασκῷ ὀνόματι Ἁνανίας, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος Ἁνανία. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ, κύριε. | 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord." |
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| 20. Plutarch, Fragments, 200 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 406 |
| 21. Tertullian, On The Soul, 47.1-47.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408 |
| 22. Iamblichus, Concerning The Mysteries, 3.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408 |
| 23. Eusebius of Caesarea, Preparation For The Gospel, 10.36-10.37 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •oracles,revelations in dreams Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 103 |
