But, it may be said, the forebodings of Prometheus are generally taken to refer to a future marriage with Thetis, not with death; and Pindar's reference to Hymenaeus is vague and fragmentary; and the lines of Sophocles' Antigone have plenty of human pathos, without reading into them any religious doctrine; let your contention at least have the support of sober prose which shows its meaning on the surface. So be it. Artemidorus in his hand-book to the interpretation of dreams claims as a recognised religious principle the correlation of marriage and death. To dream of the one is commonly a prognostication of the other. But let us hear his own words. "If an unmarried man dream of death, it foretells his marriage; for both alike, marriage and death, have universally been held by mankind to be 'fulfilments' ([Greek: telê]); and they are constantly indicated by one another; for the which reason also if sick men dream of marriage, it is a foreboding of death[1]." And again: 'if a sick person dream of sexual intercourse with a god or goddess . . ., it is a sign of death; for it is then, when the soul is near leaving the body which it inhabits, that it foresees union and intercourse with the gods[2].' And yet once more: 'since indeed marriage is akin to death and is indicated by dreaming of death, I thought it well to touch upon it here. If a sick man dreams of marrying a maiden, it is a sign of his death; for all the accompaniments of marriage are exactly the same as those of death[3].' The gist of these passages is unmistakeable; in clear and straightforward terms is enunciated the principle that death and marriage are so intimately associated that to dream of the one may portend the happening of the other. Here is the doctrine which we sought to elicit from the poetry of Sophocles and from the dirges of modern peasants, stated in plain prosaic language. Death is akin to marriage, and, as death approaches, men's souls foresee a wedded union with gods.
But Artemidorus does not merely vouch for the existence of this mystic doctrine; he suggests also, to those who will weigh his words, that the doctrine was generally recognised and widely-*denotes here not merely a 'rite,' but a 'consummation' by which a man becomes [Greek: teleios]. See below, p. 591.].]
- ↑ Oneirocr. II. 49. The word [Greek: telê
- ↑ ibid. I. 80. To translate the passage more fully is not convenient; I append the original: [Greek: theo de ê thea migênai ê hypo theou peranthênai nosounti men thanaton sêmainei; tote gar hê psychê tas tôn theôn synodous te kai mixeis manteuetai, hotan engys ê tou katalipein to sôma hô enoikei
- ↑ ibid. II. 65.
