By Jean-Marie Husser
This learn of dream money owed within the Bible and in old close to japanese literature indicates major traces of interpretation: at the one hand it defines the functionality of dream bills from a literary, social, political and non secular standpoint at the foundation of literary style (practitioners' manuals, royal inscriptions, prophetic texts, etc.). nevertheless, in adopting a slightly greater typology than is common (message desires, symbolic desires, but in addition prophetic, premonitory and judgment dreams), it seeks to elucidate either the connection among the fiction implied by way of the literary shape and the particular dream adventure of people, in addition to the various ritual practices on the topic of this event (interpretation, conjuration, incubation, etc.).
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Additional resources for Dreams and Dream Narratives in the Biblical World
Since the Ninevite version of the text is now lost, it is known only in the Hittite version. It is possible that the dream was transposed from Sumerian reports that attributed the dream to Gilgames and informed the hero that after his death he would become 'Judge of the Dead' (Kramer 1944). The theme of visionary or oneiric participation in the deliberations of the gods united in council is perhaps only a piece of ingenious literary fiction, for it is also found in west-Semitic prophetic circles: there, it is not the god who comes to speak to the sleeper, but the latter who finds himself as it were transported to the very threshold of the world of the gods.
Gilgamesh sat down with his chin on his knees. Sleep, which spills out over people, overcame him. In the middle watch he finished his sleep. He rose up and said to his friend: 'My friend, didn't you call me ? Then why am I awake? Didn't you touch me? Why am I so upset? Didn't a god pass by? Then why is my flesh so feeble? )] And the dream that I had was extremely upsetting. ' [He who] was born in open country, an [ ] Enkidu explained the dream to his friend. (Gilg. 4-32'; Dalley 1989: 67) The rite is practised in the open air, but the place is rendered sacred both by virtue of its site (a mountain), and by the magic circle traced by Enkidu around Gilgames.
After that he lies down and sleeps; he then sees the goddess Bau make a gesture which confirms the interpretation of the preceding dream. The GilgameS Epic also gives us a relatively precise description of an 10. -M. Durand. 2. Mesopotamia 49 incubation ritual. It is accomplished five times in all, at each stage in the journey towards the forest of cedars: At twenty leagues they ate their ration. At thirty leagues they stopped for the night. Fifty leagues they travelled during the day. The distance (took from) the new moon to the full moon, then three days more: they came to Lebanon.