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Pascalis Romanus (or Paschal the Roman) was a 12th-century priest, medical expert, and dream theorist, noted especially for his Latin translations of Greek texts on theology, oneirocritics, and related subjects. An Italian working in Constantinople, he served as a Latin interpreter for Emperor Manuel I Komnenos.〔Maria Mavroudi, "Occult Science and Society in Byzantium: Considerations for Future Research," in ''The Occult Sciences in Byantium'', pp. 84–85 (online ); full text (downloadable. )〕 ==Oneirocriticism== Pascalis compiled the ''Liber thesauri occulti'', a Latin book on dream interpretation, in 1165, but appears not to have completed it himself. The second book and the first part of the third were translated or adapted from the ''Oneirocriticon'' of Achmet and the classical treatise of Artemidoros. His are the earliest known Latin translations of excerpts from Artemidoros.〔Mavroudi, "Occult Science and Society in Byzantium," pp. 84–85, especially note 140.〕 In the first part of the work, Pascalis also draws on Aristotle, quoting from what he refers to as the ''liber de naturis animalium''.〔Marie-Thérèse d'Alverny, "Translations and Translators," in ''Renaissance and Renewal in the Twelfth Century'' (University of Toronto Press, 1991), p. 438 (online. )〕 Pascalis works within the dream classification system of Macrobius: *''somnium'', a dream requiring interpretation; *''visio'', a vision that comes true; *''oraculum'', prophetic dream mediated by authority; *''insomnium'', false or misleading dream caused by bodily disturbance; *''visum'', nightmare with supernatural contact.〔Definitions of the five types of dreams according to the ''Commentarium in somnium Scipionis'' of Macrobius are based on Dean Swinford, ''Through the Daemon's Gate: Kepler's'' Somnium'', Medieval Dream Narratives, and the Polysemy of Allegorical Motifs'' (Routledge, 2006), ''passim''.〕 Elaborating on the three "true" types, Pascalis distinguishes each by the degree to which the soul achieves liberty from the body, and by literary mode. In the ''somnium'', the soul perceives the future allegorically; in the ''visio'', historically; and in the ''oraculum'', prophetically. The future can sometimes be revealed directly, but often dreams rely on integument, allegory, and figure. Pascalis quotes the Solomon of the occult tradition as saying: What Solomon means, Pascalis goes on to explain, is not that we should avoid the interpretation of dreams, but rather that we should recognize that ''littera occidit, spiritus autem vivificat'' ("The letter kills, but the spirit brings to life"). Reason allows us to investigate the truth that is symbolized.〔Kathryn L. Lynch, ''The High Medieval Dream Vision: Poetry, Philosophy, and Literary Form'' (Stanford University Press, 1988), pp. 74–75 (online. )〕 Steven Kruger has discussed the dream theory of Pascalis in the context of medical discourse, or "somatization," resulting from the introduction of new medical and scientific texts to Europe. While the ''Liber thesauri occulti'' draws on the tradition of humors, Pascalis goes beyond the connection Macrobius makes between ''insomnium'' and hunger or thirst to offer an elaborate psychosomatics. Where Macrobius had explained the ''visum'' in terms of an ''incubus'',〔Defining the ''incubus'' as "a small being in the likeness of a satyr … that … presses sleepers at night in such a way that it almost kills them by suffocation."〕 Pascalis offers a complex medical explanation involving blood circulation, the bodily position of the sleeper, and humoral disposition.〔Steven Kruger, "Medical and Moral Authority in the Late Medieval Dream," in ''Reading Dreams: The Interpretation of Dreams from Chaucer to Shakespeare'', edited by Peter Brown (Oxford University Press, 1999, reprinted 2002), pp. 55, 57, and 59 (online. )〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Pascalis Romanus」の詳細全文を読む スポンサード リンク
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