[1] Alain Daniélou, Hindu Polytheism (London: Routledge & Kegan Paul, 1964), p. 150.
[2] Lawrence C. Watson, “Dreaming as World View and Action in Guajiro Culture”, Journal of Latin American Lore 7, no. 2 (1981): 239–254.
[3] Marc de Civrieux, Watunna: An Orinoco Creation Cycle, trans. David M. Guss (San Francisco: North Point Press, 1980), p. 23.
[4] Для анализа сексуальных аспектов различных теорий зачатия Будды см. Serinity Young, Courtesans and Tantric Escorts: Sexualities in Buddhist Narrative, Iconography, and Ritual (London: Routledge, 2004), pp. 67–72.
[5] T. S. Eliot, “Burnt Norton”, in Four Quartets; Exodus 24:17.
[6] Тацит «История».
[7] Имя Серапис восходит к египетскому Асар‑Хапи, сочетающему в себе имена Осириса и быка Аписа.
[8] Michel Chauveau, Egypt in the Age of Cleopatra, trans. David Lorton (Ithaca, NY: Cornell University Press, 2000), pp. 123–126.
[9] Тацит «История».
[10] Там же.
[11] Элий Аристид, Речь 45.
[12] Там же.
[13] Ригведа.
[14] Wendy Doniger O’Flaherty, Dreams, Illusion, and Other Realities (Chicago: University of Chicago Press, 1984), p. 15.
[15] Бхадараньяка‑упанишада, 4.3, 9–10.
[16] Там же, 4.3.11–12.
[17] Там же, 4.3.13.
[18] O’Flaherty, Dreams, Illusion, pp. 141–143.
[19] Ibid., pp. 143–146.
[20] Sudhir Kakar, Shamans, Mystics, and Doctors: A Psychological Inquiry into India and Its Healing Traditions (Boston: Wisdom Publications, 1999), p. xi.
[21] Serinity Young, Dreaming in the Lotus: Buddhist Dream Narrative, Imagery, and Practice (Boston: Wisdom Publications, 1999), p. xi.
[22] Mircea Eliade, Yoga: Immortality and Freedom, trans. Willard R.Trask (Princeton, NJ: Princeton University Press, 1973), p. 181.
[23] Serinity Young, “Dream Practices in Medieval Tibet”, Dreaming 9, no. 1 (March 1999): 34, 38n41.
[24] Ibid., pp. 35.
[25] Garma C. C. Chang, trans., The Handred Thousand Songs of Milarepa (Boston: Shambhala, 1989), p.489.
[26] Ibid., p. 484.
[27] Ibid., p. 496.
[28] Francesca Fremantle, Luminous Emptiness: Understanding the Tibetan Book of the Dead (Boston: Shambhala, 2001).
[29] Aleida Assmann, “Engendering Dreams: The Dreams of Adam and Eve in Milton’s Paradise Lost ”, in Dream Cultures: Explorations in the Comparative History of Dreaming, ed. David Shulman and Guy G. Stroumsa (New York: Oxford University Press, 1999), p. 291.
[30] “The Apocalypse of Adam”, trans. George W. MacRae, in The Nag Hammadi Library, ed. James M. Robinson (New York: Harper & Row, 1977), pp. 256–264.
[31] Josephus, Jewish Antiquities, trans. H. St. J. Thackeray (Cambridge, MA: Harvard University Press, 1967), p. 205.
[32] Isabel Moreira, Dreams, Visions, and Spiritual Authority in Merovingian Gaul (Ithaca, NY: Cornell University Press, 2000), p. 42.
[33] Joel Covitz, Visions of the Night: A Study of Jewish Dream Interpretation (Boston: Shambhala, 1990), p. 58.
[34] Свободная адаптация см. A. J. Arberry, Tales from the Masnavi (London: Curzon Press, 1994), pp. 267–268.
[35] Richard C. Trexler, The Journey of the Magi: Meanings in History of a Christian Story (Princeton, NJ: Princeton University Press, 1997), p. 37.
[36] Amir Harrak, trans., Chronicle of Zuqnin, AD 488–775 (Toronto: Pontifical Institute of Mediaeval Studies, 1999).
[37] John J. Rousseau and Rami Avav, Jesus and His World: An Archeological and Cultural Dictionary (Minneapolis: Fortress Press, 1995), p. 33.
[38] N. H. Baynes, Constantine the Great and the Cristian Church (Oxford: Oxford University Press, 1972), p. 3.
[39] Robin Lane Fox, Pagans and Christians (New York: Albert A. Knopf, 1989), pp. 613–614.
[40] Eusebius’ Life of Constantine, trans. and ed. Averil Cameron and Stuart G. Hall (Oxford: Clarendon Press, 1999).
[41] Ibid.
[42] George Pitt‑Rivers, The Riddle of the “Labarum”, and the Origin of Christian Symbols (London: George Allen & Unwin, 1966), pp. 28–29.
[43] Eusebius’ Life of Constantine.
[44] Lane Fox, Pagans and Christians, p. 618.
[45] Ibid., pp. 642–653.
[46] Jay Bregman, Synesius of Cyrene, Philosopher‑Bishop (Berkeley: University of California Press, 1982), p. 148.
[47] Ibid., p. 76.
[48] Synesius, Letter 137 in Augustine FitzGerald, ed. and trans., The Essays and Hymns of Synesius of Cyrene (Oxford: Oxford University Press, 1930); Bregman, Synesius, pp. 26, 32–33.
[49] Bregman, Synesius, pp. 60–61.
[50] Все цитаты из трактата Синесия о сновидениях см. FitzGerald, Essays and Hymns of Synesius.
[51] A. A. Nock, Conversion (Oxford: Oxford University Press, 1933).
[52] Synesius, On Providence; Bregman, Synesius, pp. 66–72.
[53] Socrates Scholasticus, “The Murder of Hypatia”, in A Treasury of Early Christianity, ed. Anne Fremantle (New York: Viking, 1953), pp. 379–380.
[54] Bregman, Synesius, pp. 66–72.
[55] E. R. Dodds, Pagan and Christian in an Age of Anxiety: Some Aspects of Religious Experience from Marcus Aurelius to Constantine (Cambridge: Cambridge University Press, 1965), p. 67.
[56] Амвросий, Послание 51, цит. автором по: Isabel Moreira, Dreams, Visions, and Spiritual Authority, p. 16.
[57] Moreira, Dreams, Visions, and Spiritual Authority; Peter Brown, The Making of Late Antiquity (Cambridge, MA: Harvard University Press, 1978).
[58] Григорий ссылается на видение пьяницы. См. Historia Francorum; см. Moreira, Dreams, Visions, and Spiritual Authority, p. 16.
[59] Sulpicius Severus, Vita Martini, цит. по:. Moreira, Dreams, Visions, and Spiritual Authority, p. 58.
[60] Видение Ансельма в Matthew ‘s Flowers of History цит. по: см. Frank Seafield, The Literature and Curiosities of Dreams (London: Lockwood, 1869), pp. 108–109. Сон монаха см. в Raphael Holinshed’s Chronicles of England, Scotland, and Ireland, ed. Henry Ellis (1577; reprint, New York: AMS Press, 1965), 3:44. См.: Frank Barlow, William Rufus (Berkeley: University of California Press, 1983); and C. Warren Hollister, “The Strange Death of William Rufus”, Speculum: A Journal of Medieval Studies 48, no. 4 (October 1973).
[61] Jean‑Claude, “The Liminality and Centrality of Dreams in the Medieval West”, in Dream Cultures: Explorations in the Comparative History of Dreaming, ed. David Shulman and Guy G. Stroumsa (New York: Oxford University Press, 1999), p. 275.
[62] Paul Edward Dutton, The Politics of Dreaming in the Carolingian Era (Lincoln: University of Nebraska Press, 1994), p. 63.
[63] Труд Аль‑Халлала Tabaqat al‑mu’abbirim («Уроки для толкователей сновидений») не уцелел, однако мы располагаем надежным источником о его содержании благодаря более поздней работе Аль‑Динавари по толкованию сновидений. См. John C. Lamoreaux, The Early Muslim Tradition of Dream Interpretation (Albany: State University of New York Press, 2002).
[64] Ibn Khaldun, The Muqaddimah: An Introduction to History, trans. Franz Rosenthal (Princeton, NJ: Princeton University Press, 1967), p. 75.
[65] Ibid., p. 70.
[66] Ibid., pp. 81, 83.
[67] Ibid., pp. 75–79; также см. Muhsin Mahdi, Ibn Khaldun’s Philosophy of History (London: George Allen and Unwin, 1957), pp. 202, 259n.
[68] Ibn Khaldun, The Muqaddimah, p. 84.
[69] Bukhari, The Translations of the Meanings of Sahihal‑Bukhari, trans. M. M. Khan (Lahore, Pakistan: Kazi Publications, 1979), 9:96.
[70] Shahabuddin Suhrawardi, A Dervish Textbook [‘Awariful‑Ma’arif], trans. H. Wilberforce Clarke (London: Octagon Press, 1990), p. 53.
[71] Bukhari, Translations of the Meanings of Sahihal‑Bukhari, 9:92.
[72] Suhrawardi, Dervish Textbook, p. 53.
[73] Ibid., p. 50.
[74] Bukhari, Translations of the Meanings of Sahihal‑Bukhari, 9:104.
[75] Amira Mittermaier, “The Book of Visions: Dreams, Poetry, and Prophecy in Contemporary Egypt”, International Journal of Middle East Studies 39 (2007): 229–247.
[76] О хадисах в связи с темой сновидений см. Marcia Hermansen, “Dreams and Dreaming in Islam” in Dreams: A Reader in the Religious, Cultural, and Psychological Dimensions of Dreaming, ed. Kelly Bulkeley (New York: Palgrave Macmillan, 2001), pp. 73–92.
[77] Leah Kinberg, “Interaction between this World and the Afterworld in Early Islamic Tradition”, Oriens 29 (1986): 296.
[78] Практика сновидения у могилы умершего человека называется tawadjdjuh. См. Fritz Meier, “Quelques aspects de l’inspiration par les démons en Islam”, in Le rêve et les sociétés humaines, ed. G.E. Von Grünebaum and Roger Caillois (Paris: Editions Gallimard, 1967), pp. 418–419.
[79] Kinberg, “Interaction”, pp. 300–303.
[80] William C. Chittick, The Sufi Path of Knowledge: Ibn al’Arabi’s Metaphysics of Imagination (Albany: State University of New York Press, 1989), p. 119.
[81] Henry Corbin, Creative Imagination in the Sufism of Ibn’Arabi’, trans. Ralph Mannheim (Princeton, NJ: Bollingen, 1981), p. 179.
[82] Ibid., pp. 189–90.
[83] Henry Corbin, Spiritual Body and Celestial Earth, trans. Nancy Pearson (Princeton, NJ: Bollingen, 1989), pp. 118–119.
[84] Ibid., p. 124.
[85] Chittick, Sufi Path of Knowledge, p. 43.
[86] Ibid., pp. 116, 117, 396n4.
[87] Ibn ‘Arabi’, al‑Futuhat al‑makkiyya [The Meccan Openings], quotted in Chittick, Sufi Path of Knowledge, p. 119.
[88] Ibid., p. 116.
[89] Ibid., p. 113.
[90] Ibid., p. 105.
[91] Corbin, Creative Imagination, p. 223.
[92] Ibid., pp. 238–239.
[93] Tom Cheetham, The World Turned Inside Out: Henry Corbin and Islamic Mysticism (Woodstock, CT: Spring Journal Book, 2003), pp. x – xi.
[94] Henry Corbin, The Voyage and the Messenger: Islam and Philosophy, trans. Joseph Rowe (Berkeley: North Atlantic Books, 1998), p. 140.
