Тайная история сновидений

[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 d'emons en Islam”, in Le r^eve et les soci'et'es humaines, ed. G.E. Von Gr"unebaum 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.

Глава 4. Ангел, возмущающий воду

[1] Cotton Mather, The Angel of Bethesda, ed. Gordon Jones (Worcester, MA: American Antiquarian Society, 1972).

[2] Antoine Duprez, J'esus et les dieux gu'erisseurs: A propos de Jean, V (Paris: Gabalda, 1970).

[3] Элий Аристид, Речь 45.

[4] Там же.

[5] E. R. Dodds, The Greeks and the Irrational (Berkeley: University of California Press, 1951), p. 119.

[6] Rufus of Ephesus, Medical Questions, in Steven M. Oberhelman, “Galen, On Diagnosis from Dreams”, Journal of the History of Medicine and Allied Science 38 (January 1983): 41–42.

[7] Ibid.

[8] Ibid.

[9] Ibid., p. 37.

[10] Emma J. Edelstein and Ludwig Edelstein, Asclepius: Collection and Interpretation of the Testimonies (Baltimore: Johns Hopkins University Press, 1998), p. 263. (Henceforth “Asclepius”).

[11] George Misch, A History of Autobiography in Antiquity (Cambridge, MA: Harvard University Press, 1951), 2:499.

[12] Oberhelman, “Galen”, p. 38.

[13] Ibid., p. 45.

[14] Jody Rubin Pinault, Hippocratic Lives and Legends (Leiden, Netherlans: E.J.Brill, 1997), pp. 67–68.

[15] Galen, Three Treatises on the Nature of Science, trans. Richard Walzer and Michael Frede (Indianapolis: Hakket, 1985), p. 41.

[16] Asclepius, p. 202.

[17] Ibid., pp. 208–209.

[18] Edward Tick, The Practice of Dream Healing: Bringing Ancient Greek Mysteries into Modern Medicine (Wheaton, IL: Quest Books, 2001), pp. 121–123.

[19] Элий Аристид, Речь 45.

[20] Galen, “Of Antidotes”, in Asclepius, p. 131.

[21] Asclepius, pp. 163–164.

[22] Ibid., p. 239.

[23] Pamela Cox Miller, Dreams in Late Antiquity: Studies in the Imagination of a Culture (Princeton, NJ: Princeton University Press, 1994), p. 113.

[24] Asclepius, p. 196.

[25] Ibid., p. 333.

[26] Элий Аристид, Речь 45.

[27] Там же.

[28] Там же.

[29] Lynn R. LiDonnici, “Compositional Background of the Epidaurian ‘Iamata”, American Journal of Philology 113, no. 1 (Spring 1992): 33–34.

[30] Ibid., p. 31.

[31] Элий Аристид, Речь 45.

[32] LiDonnici, “Compositional Background”, p. 25.

[33] Элий Аристид, Речь 45.

[34] Там же.

[35] Там же.