Analysing community work : its theory and practice by Keith Popple

By Keith Popple

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But here too, the dream would then have come true: for Thelyphron actually has injuries in his face that he has suffered as a result of the events he told about. Since the storyteller could, if asked, show the wounds, his story, as unlikely as it may seem, cannot be dismissed as readily as Aristomenes’. 17 Again, it is only the entertainment value that appears to count. 18 Lucius is strongly convinced he has done the right, lawful thing in killing three criminals, but finds himself sued for this on a capital charge.

G. Finkelpearl 1998, 215–217. dreams in apuleius’ metamorphoses 29 Unlike what is often thought, Lucius does not actually identify himself as a man from Madauros who will earn glory in literature, but he tells that this is what the priest heard in a dream. At this stage of the novel, dreams bring information that is presented by Lucius as ‘true’, but for him dreams do not have to be literally exact to qualify as true, but some changes seem allowed, as was shown in the dream about Candidus, which was true only as a linguistic pun.

24 According to Hijmans 1985, 5–6, Charite’s second dream rather reflects only her subconscious imagination. A psychological interpretation, while perfectly legitimate by itself, does not seem to be suited to explain the Latin text here. dreams in apuleius’ metamorphoses 25 At the end of the Charite episode, we may safely conclude that everything that the old woman told was false and unreliable. Her characterisation as a delira et temulenta illa … anicula (crazy, drunken old hag) (6,25) now gains special significance: she cannot be trusted.

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