By A. Leo Oppenheim
Transactions Of the yankee Philosophical Society, V46, half three, September, 1956.
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Extra resources for The Interpretation of Dreams in the Ancient Near East. With a Translation of an Assyrian Dream-Book
The secret of the dream, as well as its correct interpretation, is revealed to Daniel by the God of Heaven in a vision. , those interpreted by Daniel) from the much earlier "Egyptian" (interpreted by Joseph). The "symbols" of the latter are taken from life and express the hidden meaning of the message solely by their extraordinary actions (cf. ), while those of the former are far more fantastic in their nature, and their setting is in a peculiar frame of reality. Here we meet the "Great Image" which foretells in the materials of which it is composed the progressing deterioration of the dynasties.
AMER. PHIL. SOC. the "symbols" of the dream into an unequivocally worded message or announcement,i and one which alludes to the fact that the evil implications of the mystery contained in such a "symbolic" dream have been dissolved. The very same semantic implications characterize the use of the Sumerian b ui r . 8, no. 1), the divine e n s i priestess to whom Gudea has told his dream answers him: "I shall b u r you your dream (Cyl. , to "translate" it and thus to dispel the forebodings of Gudea caused by experiencing a "symbolic" dream.
The figure had a headgear characterizing it as a deity, but was winged like the divine "Cloud-bird," a dreamfeature which places the apparition definitely beyond the pale of the Sumerian iconography of the divine. It was flanked, heraldically, by two lions. " It seems that this lack of understanding causes the deity to resort to further apparitions to make it clear when and how the sanctuary is to be erected. The sun rises, in the dream, from the horizon and two more divine persons make their appearance: a female who, with a stylus in her hand, ponders over a tablet containing the "favorable stars" (Cyl.