@article{oai:rekihaku.repo.nii.ac.jp:00002046,
 author = {花部, 英雄 and Hanabe, Hideo},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Mar},
 note = {application/pdf, 四五〇〇もの俗信を集めた「北安曇郡郷土誌稿」は、日本の俗信研究の先駆けとなる資料集である。その中の「夢合せ」の項に二〇〇ほどの夢にかかわる俗信がある。まずはこの俗信のうち「夢の予兆」にあたる内容を分析し、民俗としての夢の一般的傾向を明らかにする。次に、「夢の呪い」について、夢を見る以前、以後とに分けてその内容を検討し、夢をどのように受けとめ、それに対応しているかを確認する。さらに呪いのうち韻文形式をとる三首の歌を話題にして、全国的事例からその内容、意味を分析する。そして、この呪い歌の流通の背景に専門の呪術者の関与があることを例証し、呪術儀礼の場で行なわれ、やがて民間に降下してきたことを跡づける。
続いて、呪文の「悪夢着草木好夢滅珠玉」を話題にする。福島県の山都町史に悪夢を見た朝、北に向かい「悪夢ジャク、ソラムク、コウムジョウ」と三回唱えればよいという。前述の呪文を耳に聞いた形で伝えてきたものと思われる。この呪文が求菩提山修験の符呪集にあり、修験山伏がこの祈祷にかかわってきたことがわかる。
同じ呪文が、陰陽道系の呪術を記した南北朝時代の『二中歴』にあり、ここでは人形に悪夢を付着させて水に流したり、焼却したりする作法が記されている。宮廷の陰陽道儀礼の中で、「悪夢は草木に着け」の呪文が唱えられてきたのであろう。平安時代の『簾中抄』や『口遊』では、桑の木に悪夢を語るとある。なぜ桑の木に悪夢を語るのが悪夢祓いになるのか。
現行の民俗を見ていくと、奄美のクチタヴェ（呪文）に好い夢は残り悪い夢は草の葉に止まれというのがある。また、南天に夢を語り、揺するという例もある。南天は「難転」の語呂合せであり、さまざまな呪術儀礼に用いられるが、古くは桑が悪夢消滅の草木であった。桑は蚕の食物であり、悪夢を桑の葉に付着させ、蚕に食べてもらうことで悪夢を消滅させるというのがその原義にあったのではないか、というのが本稿の結論となる。, “Kitaazumi-gun Kyodoshiko,” gathering as much as 4,500 folk beliefs, is a collection of materials that pioneered the study of Japanese folk beliefs. In these materials, about 200 folk beliefs related to dreams are treated in the “oneiromancy” section. Among these folk beliefs, this article first analyzes the contents of the “omen of dream” and clarifies the general pattern of dreams as folk culture. Subsequently, it examines the contents of the “curse of dream” before and after having dreams and confirms how people treat dreams and react to them. Furthermore, it deals with three curse songs of the verse form and analyzes the contents and meanings based on nationwide examples. Finally, it exemplifies the involvement of professional magicians in circulating these curse songs and proves that the songs were performed at venues of magic rituals, before eventually spreading to common people.
Subsequently, the article deals with the incantation of “akumu tsuku somoku-ni komu messu shugyoku-wo.” According to the history of Yamato, Fukushima, when you awoke from a bad dream in the morning, you might want to face north and repeat “akumujaku, soramuku, komujo.” three times. This seems to have been transmitted by ear from the incantation mentioned above, which appears in the collection of incantations for the Mt. Kubote mountaineering ascetics, suggesting that the mountaineering ascetics were involved in this prayer.
The same incantation appears in “Nichureki” of the Nanboku-cho period, in which the incantations of the Yin- Yang school are described, and for the above incantation, how to attach a nightmare to a doll and let water carry it away or burn it is explained. The incantation of wishing “a nightmare attached to trees and plants” would have been chanted in the Yin-Yang rituals at the Imperial Court. “Renchusho” and “Kuchizusami” of the Heian period cite explaining a nightmare to a mulberry tree. Why would doing so result in the expulsion of a nightmare?
Among existing folk customs, Amami has kuchitave incantation wishing a good dream stay and a bad dream attached to leaves of grass. There is also an example of explaining a dream to nanten nandina and shaking it. Because the Japanese word “nanten” also means “change of bad luck,” it is used for various magic rituals. In ancient times, mulberry trees banished nightmares. People might have believed that because mulberries were eaten by silkworms, nightmares attached to mulberry leaves would also be eaten by silkworms and disappear. This is the conclusion of this article.},
 pages = {57--67},
 title = {夢とまじない},
 volume = {174},
 year = {2012},
 yomi = {ハナベ, ヒデオ}
}