theory of dream visions in Aristotle and De Somniis of Philo

The current study attempts to translate the Mikhtam Psalms of the Old Testament, the Psalms 56-60 and 16, and for these Psalms is a Commentary written in this study for clarifying the principles of translation and for arguing the here written translation into English. Very many parallels to these Psalms are found also in the writings of Philo of Alexandria, understandably enough, because Philonic writings are vast and complicated writings. Many parallels are found especially in Philo’s writing of dreams- especially his writings in the books De Somniis 1 and 2 have now been found very important with their writing many references to the Mikhtam Psalms 56-60 and 16. Therefore some notices of writings of dreams in the Hellenistic world is advisable; such topic is, however, well known to be vast study of numerous and very difficult books. Important information of Hellenistic theories for comprehending dreams and sleeping can be found among Aristotle’s writings: the current study wishes to notice some important details of Aristotle’s theory of dreams and prophecy in sleep for thus discussing more the environment of Greek and Hellenistic philosophy that was often so well known to Philo and that is so manifold and often so difficult noticed in his writings. The current study wishes to notice especially the books of Aristotle writing theory of prophecy in sleep with the Greek title PERI TES KAT’ HUPNON MANTIKES, (de Divinatione per Somnia, or hereafter referred Div.Somn.). Also is here studied some theories in the writing of the theory of sleep in Aristotle’s book PERI ENUPNION (de Insomniis, hereafter referred Insomn.). The Greek text here follows the ed. of Sir David Ross of these Books in the Parva Naturalia (1955); and especially are noticed the English translations of these Books by J. I. Beare in The Works of Aristotle Translated into English (vol. III, 1931), and the currently popular translation by W. S. Hett in the LCL 288. The current study is still written for commentary of the Mikhtam Psalms 56-60 and 16 in the Old Testament. These Psalms are in the Greek Bible specially distinguished by their title STELOGRAFIA that in these Psalms always translates the Hebrew word MIKHTAM but does not occur in any other writing of the Greek Bible. This study of the theory on prophecy in sleep and theory of sleep and these Mikhtam Psalms 56-60 and 16 can now be commenced by noticing that Aristotle writes in the commencing of the PERI TES KAT’ HUPNON MANTIKES very interesting reference to STELE, writing in 462b24-27
TO GAR PERI TON EF’ HERAKLEIAIS STELAIS E TON EN BORUSTHENEI PROORAN TINAS, HUPER TEN HEMETERAN EINAI DOKSEIEN AN SUNESIN EUREIN TOUTON TEN ARKHEN
This writing continues the commencing of the discussion of divine causation of dreams- Aristotle discusses the theory that it is God who sends dreams- and then writes these notices of PERI TON EF’ HERAKLEIAIS STELAIS and TON EN BORUSTHENEI- and for the current world, these words are well attested in the Mss. Here is notoriously written notice of seeing something and the STELE- and thereafter are the dreams discussed to be signs (SEMEIA). The currently followed translation of such STELAIS comprehends these to be Pillars of Hercules (Beare), similarly trl. Hett writing Pillars of Heracles. In the ancient world the Pillars of Hercules were, of course, well known reference to certain place. The attentive Readers should, however, be cautious for possibility of writing such word to symbolise something or some objects. Once more it is important to notice that the STELE generally denotes some block of stone, and that Herodotus writes the word STELE to denote even “block of rock crystal in which the Ethiopian mummies were cased” (so in the Liddell-Scott for “STELE”). The attentive Reader thus considers these writings with very special detail. Especially, the PROORAN is therefore very important- this word denotes “foresee”, this noticing the ability to foresee or predict future events and occurrences, but importantly, the PROORAN does denote also “see before one” and “see what is just before the eyes” (see Liddell-Scott 1492), these obviously comprehending the meaning of the Greek PRO. Currently such PROORAN is here comprehended to notice foreseeing something (thus also Hett and Beare), especially foreseeing some events occurring at the Pillars of Hercules (so e.g. the commentary of Ross “of the supposed power of certain people to foresee events in distant parts no reasonable explanation can be found” (1955, 279)). However, the attentive Reader surely considers if the notice of the Pillars of Hercules is here written in some symbolic meaning- such is more possible because this text is writing of dreams and prophecy and therefore can be supposed to write in some places some more symbolical writings. The Readers will also notice the PERI TON EF’ HERAKLEIAIS STELAIS writing the EF’ or EPI- such notice easily echoes the EPIGRAMMA and EPIGRAFEIN that were written on STELAI of obelisk style (for example, Philo is found to write such EPIGRAMMA and EPIGRAFEIN for the STELE to denote the signs and inscriptions written or carved on such STELAI). Furthermore, Aristotle here continues writing if dreams are possibly SIGNS (SEMEIA) for events. The Readers will therefore surely consider that this writing of Heracles’ pillars with good grounds can be considered to denote some object (or some special device) in front of a observer who attempts to see there something occurring in front of his eyes. This notice of the Aristotle’s writing in the PERI TES KAT’ HUPNON MANTIKES is thus very important notice to further specify the writing of the STELOGRAFIA in the Greek Bible writing of the Mikhtam Psalms.

The notice of such special prophetic style seeing and Pillars of Hercules written here by Aristotle can be further compared with noticing some details in the writings of Philo of Alexandria. The attentive searching for possible parallels focuses the attention especially to the Q. G. II.5 (Quaestiones et Solutiones in Genesin, II). The Readers can read some studies of the history of these mainly in the Armenian language preserved books Quaestiones by Philo of Alexandria; the current study merely notices the details of Q.G. II.5 important for THE CURRENT STUDY; here is the translation of Yonge followed, this translation based on the Latin translation of these mainly in Armenian preserved very important Books. The Q.G. II.5 comments the Gen 6:15 writing
“why did God give the measures of the ark in the following manner; the length to be of three hundred cubits, and the breadth thereof to be fifty cubits, and the height to be thirty cubits: and above it was to be raised to a point in one cubit, being brought together gradually like an OBELISK?” (trl.Yonge). This writing writes much of the measurements of width, height and breadth and notices an OBELISK- being based on the Younge’s thus translating the Latin translation of the Armenian text of Quaestiones. The Greek Bible here does not, of course, write words denoting pillars or obelisks, neither do these many times translated Philonic texts with this mention of obelisk make specific reference to the Door of the Ark- this is in detail more studied by Philo in the following Q.G. II.6. Philo’s commentary of this text in the Q.G. II.5 is very notoriously writing in much detail of measurements (and Philo writes of numbers very often in the style of Pythagorean school); here are written of measurements of the ark, the animals and measurements of different creatures. Very importantly, in this writing of Q.G. II.5 Philo makes also an interesting reference to Heraclitus (clearly referring to the Greek philosopher Heraclitus; but with regard to the notorious and complex stages of transmission of these writings of Quaestiones in Armenian manuscripts and thereafter more well known in the Latin translations, even such reference to Heraclitus is important for the current study of Heracles’ pillars mentioned by Aristotle in theory of prophecy in sleep and for the notices of STELOGRAFIA in the Old Testament Mikhtam Psalms 56-60 and 16). In this Q.G. II.5 Philo notices Heraclitus’ saying that the number thirty is called “generation”, Philonic writing here “on which account it was not without some foundation and sufficient reason that Heraclitus called that number “generation,” when he said: a man in thirty years from the time of his birth can become a grandfather”. This notice of Heraclitus attests Philonic writing of Heraclitus and numbers in such text that mostly studies numbers and measurements and writes of an obelisk. Philo can here make special reference to Heracles and pillars. It is now to be emphasised that Philo writes of the theory of senses and sensations often interpreting the place Charran and Abraham’s migrating (see, for example, current author’s writing of the Charran texts in the Book “Divination by Bowls in Bible, Septuagint, Qumran texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations” (2007), the Ch. 4.5. “Philonic allegories of Haran, the Place of Seeing: the Cavities of Vision”)- and some of these interpretations of senses and Charran write the word STELE, interestingly enough, because the name Haran among all names in the Bible somehow does resemble the name Hercules. (Philo very specifically writes in the interpretations of Haran that it symbolises some cavities for senses; attentive Readers now recall that generally the STELE does notice some block of stone, even blocks of rock crystal where Ethiopian mummies were buried, thus STELE in some texts noticing some carved or somewhat hollowed block of stone, too. It is to be further studied how Philo writes STELE in interpretations of Haran.). Thus can be noticed that in the Philonic writings it is the Q.G. II.5 that appears to be important text for the current writing of STELE, especially for the Pillars of Hercules noticed by Aristotle in his PERI TES KAT’ HUPNON MANTIKES.

In the Books PERI TES KAT’ HUPNON MANTIKES and PERI ENUPNION Aristotle writes notoriously often seeing something in waters, or seeing something reflected in waters. It is very important to notice that the treatise of prophecy in the sleep actually concludes with a notice of seeing visions and figures reflected in waters, this according to Aristotle is illustrating skilful judging of dreams; this text is for the current study of visions and reflections seen in waters obviously very central, having the very authority of Aristotle himself, and therefore this statement from conclusion of the PERI TES KAT’ HUPNON MANTIKES is here to be noticed (464b5-12)
TEKHNIKOTATOS D’ ESTI KRITES ENUPNION OSTIS DUNATAI TAS HOMOIOTETAS THEOREIN TAS GAR EUTHUONEIRIAS KRINEIN PANTOS ESTIN. LEGO DE TAS HOMOIOTETAS, OTI PARAPLESIA SUMBAINEI TA FANTASMATA TOIS EN HUDASIN EIDOLOIS, KATHAPER KAI PROTERON EIPOMEN. EKEI DE, AN POLLE GINETAI E KINESIS, OUDEN HOMOIA GINETAI E EMFASIS KAI TA EIDOLA TOIS ALETHINOIS
The translation of J. I. Beare of this text reads
“The most skilful interpreter of dreams is he who has the faculty of observing resemblances. Any one may interpret dreams that are vivid and plain. But, speaking of ‘resemblances’, I mean that dream presentations are analogous to the forms reflected in water, as indeed we have already stated. In the latter case, if the motion in the water be great, the reflexion has no resemblance to its original, nor do the forms resemble the real objects.” (Translation of J. I. Beare in The Works of Aristotle Translated into English, vol III, 1931). This text writes of interpreting dreams- central is here the ability to observe resemblances, or likenesses. Importantly, here are such resemblances by Aristotle compared to PARAPLESIA SUMBAINEI TA FANTASMATA TOIS EN HUDASIN EIDOLOIS; such resemblances are like forms reflected in water. Importantly, this statement of Aristotle thus specifies that skilful interpretation of dreams is very comparable to the ability of seeing forms reflected in water. Aristotle does write much of forms reflected in waters also in the book PERI ENUPNION, especially 461a14-18
OSTE KATHAPER EN HUGRO, EAN SFODRA KINE TIS OTE MEN OUDEN FAINETAI EIDOLON OTE DE FAINETAI MEN DIESTRAMMENON DE PAMPAN, OSTE FAINESTHAI ALLOION E OION ESTIN, EREMESANTOS DE KATHARA KAI FANERA, OUTO KAI EN TO KATHEUDEIN FANTASMATA
The translation of J. I. Beare for this text is
“Hence, just as in a liquid, if one vehemently disturbs it, sometimes no reflected image appears, while at other times one appears, indeed, but utterly distorted, so as to seem quite unlike its original; while, when once the motion has ceased, the reflected images are clear and plain; in the same manner during sleep the phantasms...” (Translation of J. I. Beare in the Works of Aristotle Translated into English, vol. III, 1931). The Commentary of Sir David Ross for this 461a14- in the Parva Naturalia writes “Thus, just as in a liquid that is being vigorously stirred, sometimes no reflection is seen, sometimes quite a distorted one, but when the liquid has quieted down the reflections are pure and clear, so in sleep the images and residual movements are sometimes extinguished by the greater movement” (1955, 274). The writing in the conclusion of PERI TES KAT’ HUPNON MANTIKES writes of the TAS HOMOIOTETA THEOREIN...PARAPLESIA TA FANTASMATA TOIS EN HUDASIN EIDOLOIS; and here is written EN HUGRO...FAINETAI EIDOLON...FAINESTHAI ALLOION E OION ESTIN. Thus these texts write very clearly of the EIDOLON appearing in water or some liquid (EN HUDASIN or EN HUGRO) and their being resemblances, especially here studying their being some times resemblances but some times their not being resemblaces- because of the disturbing (or stirring) of the water or liquid. It is very notorious indeed that both books here notice visual forms reflected in waters when discussing prophecy in sleep and studying dreams. It is further notable that Aristotle further mentions visions seen in waters, writing here in PERI ENUPNION the description
GINONTAI FANERAI KATHISTAMENES TES TARAKHES. DEI D’ HUPOLABEIN OSPER TAS MIKRAS DINAS TAS EN TOIS POTAMOIS GINOMENAS, OUTO TEN KINESIN EKASTEN GINESTHAI SUNEKHOS, POLLAKIS MEN HOMOIOS, POLLAKIS DE DIALUOMENAS EIS ALLA SKEMATA DIA TEN ANTIKROUSIN (461a8-12)
The translation of J. I. Beare here reads that
“and there display themselves as the disturbance (of waking life) subsides. We must suppose that, like the little eddies which are being ever formed in rivers, so the sensory movements are each a continuous process, often remaining like what they were when first started, but often, too, broken into other forms by collision with obstacles” (Translation of J. I. Beare in The Works of Aristotle Translated into English, vol. III, 1931). This statement rather notices the streams and rivers, the POTAMOI, and in those occurring TAS MIKRAS DINAS, small eddies; the forms of such appearances are especially here noticed writing of the DIALUOMENAS EIS ALLA SKEMATA or their sometimes appearing with HOMOIOS resemblances. Also here are visual forms appearing in waters, especially river and stream, thus central, and noticed that such can be resemblances. Especially, this is here written to clarify why after dinner or to very young people dreams do not occur.

Aristotle does write also notoriously concerning the device “mirror”, the KATOPTRON or ENOPTRON, in these books writing of dreams and prophecy in sleep. In the Book PERI ENUPNION is written notice of such mirrors, the 459b23-
OTI DE TAKHU TA AISTHETERIA KAI MIKRAS DIAFORAS AISTHANETAI, SEMEION TO EPI TON ENOPTRON GINOMENON...EN GAR TOIS ENOPTROIS TOIS SFODRA KATHAROIS, OTAN TON KATAMENION TOIS GUNAIKSI GINOMENON EMBLEPSOSIN EIS TO KATOPTRON, GINETAI TO EPIPOLES TOU ENOPTROU OION NEFELE AIMATODES. KAI MEN KAINON E TO KATOPTRON, OU RADION EKMAKSAI TEN TOIAUTEN KELIDA, EAN DE PALAION, RAON
This writing very clearly considers KATOPTRON and ENOPTRON, and especially importantly notices how the senses can observe even very small differences, the MIKRAS DIAFORAS. The translation of this statement by Hett reads
“an example of the rapidity with which the sense organs perceive even a slight difference is found in the behaviour of mirrors...if a woman looks into a highly polished mirror during the menstrual period, the surface of the mirror becomes clouded with a blood-red colour (and if the mirror is a new one the stain is not easy to remove, but if it is an old one there is less difficulty”
(Translation of Hett in LCL 288). This is obviously very learned Translation although can be somewhat considered. The EKMAKSAI of the EKMASSO means either to wipe off or wipe away (this chosen by Hett), and means also impressing images (see also the L-S 513)- this motivating the famous more Platonic EKMAGEION. Clearly in translating this text is preferable the meaning of impressing images rather than the meaning of cleaning- this text thus writes rather of production of images in such mirrors. Furthermore, the EN GAR TOIS ENOPTROIS TOIS SFODRA KATHAROIS more generally some mirrors that are very pure- it is only the assumption of placing this statement to the context of polished bronze mirrors that necessitates translating here “highly polished mirror”. The word KHALKOS (for bronze) is in this writing much later noticed, in the 460a 15, so that much attention is here called for- indeed, Aristotle does very often in the theory of senses write of the famous “transparent” or DIAFANES. This is very clear statement of production of visual images in mirrors (or seeing devices), the KATOPTRON or ENOPTRON- and their specific material should be attentively be discussed. Especially, Aristotle continues this writing in 460a1- finding such to be exemplifying that the sense of sight is also active- OU MONON PASKHEI TI E OPSIS HUPO TOU AEROS ALLA KAI POIEI TI KAI KINEI, OSPER KAI TA LAMPRA. KAI GAR E OPSIS TON LAMPRON KAI EKHONTON KHROMA. The LAMPROS generally denotes some bright objects, and it is surely very notorious indeed that immediately after writing notices of production of visions in the “mirrors” Aristotle here notices LAMPROS; Hett translates this “the organ of sight not only is acted upon by the air, but also sets up an active process, just as bright objects do” (LCL 288).

Philo writes concerning his interpreting of dreams in the books De Somniis, or PERI TOU THEOPEMPTOUS EINAI TOUS ONEIROUS, and notoriously writes there of the Haran and STELE. Clearly Philonic writing of the dreams is discussing partially also with the Aristotelian theory, especially noticing the difficult problem of the (divine) causation of dreams. In the Aristotle’s writing of PERI TES KAT HUPNON MANTIKES or on Prophecy in Sleep there was found in the beginning of this book considerations of the divine causation of dreams, the 462b21 directly writing of God’s sending dreams TO TE GAR THEON EINAI TON PEMPONTA- this directly is discussed in the title THEOPEMPTOUS of Philo, noteworthy even if this topic is usual in dream books, and the writing and copying of titles to Philonic books includes several considerations. Here Aristotle writes of the Pillars of Hercules, PERI TON EF’ HERAKLEIAIS STELAIS...PROORAN TINAS; and in this book De Somniis Philo writes often of STELE and discusses much Haran the place of senses. Among the Biblical names the Haran does somewhat closely resemble even the Greek name Hercules. Importantly, Philo does write of STELE and such places of sense in this Book. Philo notices in Somn 1:41 that Haran can be considered to be a sort of mother-city to senses (METROPOLIS TIS AISTHESEON). Here he allegorically interprets that Haran means sometimes “dug”, sometimes “holes”
ERMENEUETAI GAR TOTE MEN ORUKTE, TOTE DE TROGLAI
Philo also notices that O APO TOU FREATOS EKSELTHON EIS AUTEN ERKHETAI- that one coming from the well (FREAR) arrives there to Haran. Philo notices in Somon 1:42 that
GEGONEN EKASTON TON ORGANON EKASTES OPE TIS AISTHESEOS
Philo here writes a theory that organs for senses are some ”dug-out of each sense” (so Colson). This writing of the OPE, FREAR and TROGLAI is explicit commented with STELE somewhat earlier in Somn 1:11-13. Philo writes that TO MEN OUN EPISTEMES FREAR ORON KAI TELEUTEN OUK EKHON TOIOUTON APEDEIKHTE (1:11); this writing is part of commentary for Jacob’s journey and the vision of Heavenly Ladder in Gen 28. In the 1:11-13 Philo studies why this well was called well of Oath, the FREAR TOU ORKOU (Gen 28:10-11); in 1:13 Philo emphasises SAFOS EIDOS OTI EN EUORKON GRAFESETAI STELAIS. Here Philo, importantly, connects the interpretation of Haran and the wells in Haran with the STELE, especially applying the GRAFEIN to this notice of STELE. This argues for that Philo considers the idea of “Pillars of Hercules” (especially in the theory of Aristotle’s writing of the prophecy in sleep) when writing interpretation of the wells of Haran (for Gen 28)- Philo emphasises that such wells and cavities of Haran were the places of senses. (In the continuation De Somniis 1 Philo does write further of the STELE in 1:238ff.- these writings especially notice seeing vision from God, the TO PRESBUTATON IDEIN AITION and notices that STELE GAR TRION PRAGMATON SUMBOLON STASEOS ANATHESEOS EPIGRAMMATOS. Such echoes Aristotle’s writing after noticing here the Pillars of Hercules, that dreams are AITIA, SEMEIA TON GIGNOMENON or SUMPTOMATA. (The Somn 1:247 notices Lot’s wife GENESTHAI STELE HALOS). Further evidence for connection of STELE and Haran (especially the wells of Haran) are easily found in Fuga 119-122. Philo notices here Lot’s wife who became the STELE (here not writing merely GENESTHAI STELEN but not noticing the ALOS); encouraging to observations of what is directly in front of one (TA MEN PROSO); and here Philo refers to the Gen 16:7 EUREN AUTEN AGGELOS KURIOU- importantly, Greek Bible here writes EUREN AUTEN AGGELOS KURIOU EPI TES PEGES TOU HUDATOS EN TE EREMO- so Philo also here connects STELE and some “source of water” this echoing the history of Haran noticed in De Somniis 1 and its connecting to STELAI and thus emphasises echoes of Pillars of Hercules in interpretation of the Biblical writings of Haran.

study for theory of dream visions in psalm 16, in greek, compared with Aristotle's writings of Dreams and Prophecy in Sleep (PARVA NATURALIA), written by pasi pohjala 2009, copyright pasi pohjala 2009 based on free art licence http://artlibre.org