Han Tang de meng zhan yu meng =: The oneiromancy and dreams during Han and Tang dynasties

Ph.D.Dreams are not only the physiological activities that are common to human beings, but also the reflection of social culture. Starting from the Oracle records, this essay traces the concept of dreams and the tradition of dreaming in the pre-Qin period. In this period, dreams are regarded as communication channels between ghosts and gods or abstract signs that can predict the future. In the Qin and Han Dynasties, the situation in which ghosts and ancestors appeared directly in the dreams gradually decreased. Base on the pre-Qin tradition of dream writing, Shiji and Hanshu rewrote the birth story of Liu Bang and Liu Che, "dreaming of dragon" and "dreaming of sun " became the signs of the birth of Emperor or Emperor’s destiny when the dynasty was changed. This kind of stories passed down and have different version in historical writhing during Three- Kingdom and Wei-Jin period. This essay finds that it gives much importance for the professional dream-diviners and the dream books, while the Old Book of Tang and New Book of Tang are significantly reduced. Even so, during the Wei-jin period the official status of oneiromancy was still not as good as the technical divination such as Yi Zhan, Wu Xing and Astronomy.It should be noted that the reduction of the dream book in the official collections and the difficulty in seeing the dream-diviners in the official history do not explain the fact that oneiromancy are circulated among the people. The "Zhou Gong Jie Meng Ji Shou Book" in Hong Kong's Tongsheng, can also find about 30% of the words, which is the same or close to the words in Dunhuang Dream Book. This shows that the circulation of the Dream Book has not really been cut off in the folk. The book of dreams and the almanac and other divination books are widely used as popular books for the daily life of the public.Compared with the ancient Egypy and the Greco-Roman, the concepts of oneiromancy and dreams in the Han and Tang Dynasties also have commonalities and their own characteristics. First of all, these three civilizations believe that dreams can predict the future. This are likely to be rooted in the belief that everything in the universe can be interconnected. The phenomenon observed in dreams is a signal that can reflect changes in other things. In the specific situation of oneiromancy, although the ancient Chinese believed that there was the existence of "God", this god is not a god with a specific name, but a existence that is identical to all things in the heavens and the earth, so it can pass the message (the dream is also a kind of message) gives people predictions and warnings, and people can also give feedback to these signs by correcting their own behavior. This can also explain that there is basically no such thing as "incubation" in Han-Tang China, and the dream-diviners are not religious personnel such as priests as well.夢不僅僅是人類普遍存在的生理活動，也是社會文化的反映。本文從甲骨文記錄開始，追溯了夢的概念和先秦時期記夢的傳統。到了秦漢，鬼神和祖先直接出現在夢中預言的情況漸漸減少，《史記》、《漢書》在先秦傳統的基礎上記錄了經過改造的劉邦、劉徹等人母親的感生夢，「夢龍」、「夢日」開始成為改朝換代之時，天子出生或者天子本人關於「天命」的徵兆。這種感生夢經過多種變形，大量出現在魏晉南北朝的史籍之中。本文發現魏晉南北朝時期的正史對職業占夢者以及占夢書的著墨最多，而兩唐書中明顯減少。但即便如此，魏晉時期占夢的官方地位仍然不如易占、五行、天文這類技術門檻較高的占卜。需要注意，官方藏書中占夢書的減少並不能說明夢占在民間流傳的情況。敦煌占夢書的發現，特別是現在香港通勝中的《周公解夢吉凶書》還能找出大約百分之三十的占辭，與敦煌夢書中的占辭接近。這說明解夢書之流傳在民間并未真正斷絕。可以推測，作為大眾日常生活必備的常用書籍，被廣泛流傳和使用。與古埃及文明和希臘羅馬文明相比，漢唐時中國的夢和夢占的概念亦有共同點和自己的特色。首先，這三種文明認為夢能夠預測未來的原因，很可能都根植於認為宇宙萬物可以互通互聯的看法，在夢中觀察到的現象，是能夠反映其他事物變化的信號。在夢占這特定情境上，古代中國人雖然相信有「神」的存在，但這個神並非有具體的姓名的神，而是與天地萬物同一化的存在，所以能夠通過兆象（夢也是兆象的一種）給予人預示和警告，人也能夠通過修正自己的行為來給予這些兆象的反饋。這也可以解釋，漢唐中國基本上也沒有「孵夢」這種特定地點特意祈求神明來到自己夢中特殊的占夢儀式，占夢者，不是祭司這類宗教人員，也非局限於某個階層。任熹."2019年9月".Parallel title from added title page.Thesis Ph.D. Chinese University of Hong Kong 2019.Includes bibliographical references (leaves 150-155).Abstracts in Chinese and English.Title from PDF title page (viewed on February 21, 2022).Ren Xi