most useful “Reasoned Index of Oneiric Symbols” (201–211). We then find the Dizionario dei sogni itself (213–381), which offers a detailed list of meaning variants for each entry that Cappozzo compiled by comparing the main manuscripts, as well as a critical apparatus allowing us to reconstruct the history of the oneiric symbols of the Somniale Danielis and of their meanings from the ninth century AD until 1550. An ample Bibliography and a general Index complete the volume. Cappozzo reconstructs the manuscript tradition of the Somniale Danielis, a precious document that considerably contributes both to the reconstruction of the complex oneiric imagery of the Middle Ages, and to the exegesis of the founding texts of the early centuries of Italian literature. Furthermore, Cappozzo stresses the tight relationship between this text and modernity: Freud himself knew the Somniale Danielis and was fascinated by Leonardo’s dreams and prophecies. Many similarities can also be found between the interpretation of dreams in the Somniale and in the Smorfia Napoletana, which goes to prove the symbolic continuity between medieval and modern individuals.

中文翻译：

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对基督生平的沉思：简短的意大利语文本

最有用的“梦幻符号的合理索引”（201-211）。然后我们找到 Dizionario dei sogni 本身（213-381），它提供了 Cappozzo 通过比较主要手稿编制的每个条目的含义变体的详细列表，以及一个允许我们重建梦魇符号历史的关键装置Somniale Danielis 及其从公元 9 世纪到 1550 年的含义。丰富的参考书目和一般索引完成了该卷。卡波佐重建了《丹妮莉丝》的手稿传统，这是一份珍贵的文件，对重建中世纪复杂的梦境意象和对意大利文学早期几个世纪的创始文本的解释都有很大贡献。此外，卡波佐强调了文本与现代性之间的紧密关系：弗洛伊德本人知道达尼利斯的梦境和预言，并对达芬奇的梦境和预言着迷。在 Somniale 和 Smorfia Napoletana 中对梦的解释之间也可以发现许多相似之处，这证明了中世纪和现代个体之间的象征连续性。