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                <passage>
                    <TEI xmlns="http://www.tei-c.org/ns/1.0"><text xml:base="urn:cts:pdlrefwk:viaf88890045.003.perseus-eng1"><body xml:lang="eng" n="urn:cts:pdlrefwk:viaf88890045.003.perseus-eng1"><div type="textpart" subtype="alphabetic_letter" n="A"><div type="textpart" subtype="entry" xml:id="artemidorus-bio-4" n="artemidorus_4"><head><persName xml:lang="la" xml:id="tlg-0553"><surname full="yes">Artemido'rus</surname><addName full="yes">DALDINUS</addName></persName></head><p>4. <hi rend="smallcaps">DALDINUS</hi>, was a native of Ephesus, but is usually called
      Daldianus (<foreign xml:lang="grc">Δαλδιανός</foreign>), to distinguish him from the
      geographer Artemidorus (Lucian, <hi rend="ital">Philopatr.</hi> 22), since his mother was born
      at Daldia or Daldis, a small town in Lydia. Artemidorus himself also preferred the surname of
      Daldianus (<hi rend="ital">Oneirocr.</hi> 3.66), which seems to have been a matter of pride
      with him, as the Daldian Apollo Mystes gave him the especial commission to write a work on
      dreams. (<hi rend="ital">Oncirocr.</hi> 2.70.) He lived at Rome in the reign of Antoninus Pius
      and M. Aurelius, as we may infer from several passages of his work (1.28, 66, 4.1), though
      some writers have placed him in the reign of Constantine, and others identify him with the
      friend of Pliny the younger, and son-in-law of Musonius. (<bibl n="Plin. Ep. 3.11">Plin. Ep.
       3.11</bibl>.) But the passages of Artemidorus's own work cited above, place the question
      beyond all doubt.</p><div><head>Works</head><div><head><title>On the Interpretation of Dreams</title> (<foreign xml:lang="grc">Ὀνειροκριτικά</foreign>)</head><p>Artemidorus is the author of a work on the interpretation of dreams (<foreign xml:lang="grc">Ὀνειροκριτικά</foreign>), in five books, which is still extant. He
        collected the materials for this work by very extensive reading (he asserts that he had read
        all the books on the subject), on his travels through Asia, Greece, Italy, and the Grecian
        islands. (<hi rend="ital">Oneir. Prooem. lib.</hi> i.) He himself intimates that he had
        written several works, and from Suidas and Eudocia we may infer, that one was called
         <foreign xml:lang="grc">οἰωνοσκοπικά</foreign>, and the other <foreign xml:lang="grc">χειροσκοπικά</foreign>. Along with his occupations on these subjects, he also practised
        as a physician. From his work on dreams, it is clear that he was acquainted with. the
        principal productions of more ancient writers on the subject, and his object is to prove,
        that in dreams the future is revealed to man, and to clear the science of interpreting them
        from the abuses with which the fashion of the time had surrounded it. He does not attempt to
        establish his opinion by philosophical reasoning, but by appealing to facts partly recorded
        in history, partly derived from oral tradition of the people, and partly from his own
        experience. On the last point he places great reliance, especially as he believed that he
        was called to his task by Apollo. (2.70.) This makes him conceited, and raises him above all
        fear of censure.</p><p>The first two books are dedicated to Cassius Maximus. The third and fourth are inscribed
        to his son. The fifth book is, properly speaking, an independent work, the title of which is
         <foreign xml:lang="grc">περὶ ὀνείρων ἀναβάσεων</foreign>, and which contains a
        collection of interesting dreams, which were believed to have been realized.</p><p>The style of the work is simple, correct, and elegant; and this. <pb n="374"/> together
        with the circumstance that Artemidorus has often occasion to allude to or explain ancient
        manners and usages, give to it a peculiar value. The work has also great interest, because
        it shews us in what manner the ancients symbolized and interpreted certain events of
        ordinary life, which, when well understood, throws light on various points of ancient
        mythology.</p><div><head>Editions</head><p><bibl>The first edition of the Oneirocritica is that of Aldus, Venice, 1518, 8vo.</bibl>;
         the next is that of <bibl>Rigaltius (Paris, 1603, 4to.), which contains a valuable
          commentary</bibl>; however, it goes down only to the 68th chapter of the second book.
          <bibl>The last edition is that of J. G. Reiff, Leipzig, 1805, 2 vols. 8vo. It contains the
          notes of Rigaltius, and some by Reiske and the editor.</bibl></p></div></div></div></div></div></body></text></TEI>
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