《梦的释义》，第一章，中英对照。小100年的老书了，翻译很难。估计应该有不少不准确的地方。大家对照着将就看吧。翻译错误的地方欢迎指正。

THE INTERPRETATION OF DREAMS 梦的释义

I

THE SCIENTIFIC LITERATURE ON THE PROBLEMS OF THE DREAM[D] 关于梦的问题的科学文献

In the following pages I shall prove that there exists a psychological technique by which dreams may be interpreted, and that upon the application of this method every dream will show itself to be a senseful psychological structure which may be introduced into an assignable place in the psychic activity of the waking state. I shall furthermore endeavour to explain the processes which give rise to the strangeness and obscurity of the dream, and to discover through them the nature of the psychic forces which operate, whether in combination or in opposition, to produce the dream. This accomplished, my investigation will terminate, as it will have reached the point where the problem of the dream meets with broader problems, the solution of which must be attempted through other material.

在接下来的几页中，我将证明存在一种可以解释梦的心理技术，并且在应用这种方法后，每个梦都会显示出自己是一种可感知的心理结构，可以被引入心理中的可分配位置清醒状态的活动。我将进一步努力解释导致梦的奇异和模糊的过程，并通过它们发现产生梦的精神力量的性质，无论是这种力量是通过结合还是抗拒产生的。在这之后，我将停止我的调查，因为这时的到梦的问题到了涉及到了更广泛的因素，必须通过其他方式途径解决。

I must presuppose that the reader is acquainted with the work done by earlier authors as well as with the present status of the dream problem in science, since in the course of this treatise I shall not often have occasion to return to them. For, notwithstanding the effort of several thousand years, little progress has been made in the scientific understanding of dreams. This has been so universally acknowledged by the authors that it seems unnecessary to quote individual opinions. One will find in the writings indexed at the end of this book many stimulating observations and plenty of interesting material for our subject, but little or nothing 2that concerns the true nature of the dream or that solves definitively any of its enigmas. Still less of course has been transmitted to the knowledge of the educated laity.    我必须假定读者熟悉早期作者所做的工作以及梦问题在科学中的现状，因为在这篇论文的过程中，我不会经常有机会回到他们身上。因为，尽管经过了几千年的努力，对梦的科学理解却进展甚微。这一点已被作者普遍承认，似乎没有必要引用个人意见。人们会在本书末尾索引的著作中找到许多令人兴奋的观察和大量有趣的材料，但很少或根本没有 2 涉及梦的真实性质或明确解决梦的任何谜团。当然，传授给受过教育的平信徒的知识就更少了。

The first book in which the dream is treated as an object of psychology seems to be that of Aristotle[1] (Concerning Dreams and their Interpretation). Aristotle asserts that the dream is of demoniacal, though not of divine nature, which indeed contains deep meaning, if it be correctly interpreted. He was also acquainted with some of the characteristics of dream life, e.g., he knew that the dream turns slight sensations perceived during sleep into great ones (“one imagines that one walks through fire and feels hot, if this or that part of the body becomes slightly warmed”), which led him to conclude that dreams might easily betray to the physician the first indications of an incipient change in the body passing unnoticed during the day. I have been unable to go more deeply into the Aristotelian treatise, because of insufficient preparation and lack of skilled assistance.  第一本将梦视为心理学对象的书似乎是亚里士多德的著作[1]（关于梦及其解释）。亚里士多德断言，梦不是神圣的，却是邪恶的，如果解释正确的话，它确实包含着深刻的意义。他还熟悉梦境生活的一些特征，例如，他知道梦境会将睡眠中的轻微感觉转变为放大（“就像身体的某个部分有些发热时，想象走在火中时的灼热感），这使他得出结论，梦可能很容易向医生透露身体的初步变化在白天被忽视的最初迹象。由于准备不足和缺乏专业的帮助，我无法更深入地研究亚里士多德的论文。

As every one knows, the ancients before Aristotle did not consider the dream a product of the dreaming mind, but a divine inspiration, and in ancient times the two antagonistic streams, which one finds throughout in the estimates of dream life, were already noticeable. They distinguished between true and valuable dreams, sent to the dreamer to warn him or to foretell the future, and vain, fraudulent, and empty dreams, the object of which was to misguide or lead him to destruction.[E] This pre-scientific conception of the dream among the ancients was certainly in perfect keeping with their general view of life, which was wont to project as reality in the outer world that which possessed reality only within the mind. It, moreover, accounted for the main impression made upon the waking life by the memory left from the dream in the morning, for in this memory the dream, as compared with the rest of the psychic content, seems something strange, coming, as it were, from another world. It would likewise be wrong to suppose that the theory of the supernatural origin of dreams lacks followers in our own day; for leaving out of consideration all bigoted and mystical authors—who are perfectly justified in adhering to the remnants of the once extensive realm of the supernatural until they have been swept away by scientific explanation—one meets even sagacious men averse to anything adventurous, who go so far as to base their religious belief in the existence and co-operation of superhuman forces on the inexplicableness of the dream manifestations (Haffner[32]). The validity ascribed to the dream life by some schools of philosophy, e.g. the school of Schelling, is a distinct echo of the undisputed divinity of dreams in antiquity, nor is discussion closed on the subject of the mantic or prophetic power of dreams. This is due to the fact that the attempted psychological explanations are too inadequate to overcome the accumulated material, however strongly all those who devote themselves to a scientific mode of thought may feel that such assertions should be repudiated.    众所周知，在亚里士多德之前的古人并不认为梦是做梦心智的产物，而是一种神圣的灵感，而在古代，人们通过对梦境的猜测发展出的两种明显对立的观点。他们区分出了真实的梦和有价值的梦想，发送给做梦者以提醒或预言未来，以及某些误导或引导梦者走向毁灭的虚妄的梦想。[E] 这种科学发展之前古人对梦的理解，当然与他们普遍的人生观完全一致，他们习惯于将只有在头脑中才具有现实的东西作为现实投射到外部世界。此外，由于它主要关注早上梦醒之后所记住的内容，而这部分内容与其他心理内容相比，像来自另一世界般的奇怪。同样，假设梦的超自然起源理论在我们这个时代缺乏追随者也是错误的。因为忽略了所有偏执和神秘的作者——他们被充分地证明与现被科学解释的某些超自然的广大世界的物质有所连结——他们甚至会遇到将各种莫名其妙的梦境归用们自己深信的宗教信仰和超人力量来解释的绝不冒险的聪明人，（哈夫纳[32]）上。一些哲学流派赋予梦想生活的有效性，例如。谢林学派是在古代，梦毫无疑问是的神的意志的反应，关于梦的魔幻或预言力量的讨论也没有结束。这是因为尝试的心理学解释都没办法克服材料的不足的原因，然而所有致力于科学思维模式的人都可能强烈地认为这种说法是错误的。

To write a history of our scientific knowledge of dream problems is so difficult because, however valuable some parts of this knowledge may have been, no progress in definite directions has been discernible. There has been no construction of a foundation of assured results upon which future investigators could continue to build, but every new author takes up the same problems afresh and from the very beginning. Were I to follow the authors in chronological order, and give a review of the opinions each has held concerning the problems of the dream, I should be prevented from drawing a clear and complete picture of the present state of knowledge on the subject. I have therefore preferred to base the treatment upon themes rather than upon the authors, and I shall cite for each problem of the dream the material found in the literature for its solution.    编写我们关于梦问题的科学知识的历史是如此困难，因为无论这些知识的某些部分可能多么有价值，我们一直没办法找到自己明确的研究方向。我们没有建立一个未来的调查人员可以继续的有保证结果的基础，而每个新作者都从一开始就重新提出了同样的问题并且从零开始研究。如果我按时间顺序跟踪作者，并回顾每个人对梦的问题的看法，我应该无法清晰而完整地描绘出关于这个主题的当前知识状态。因此，我更愿意根据主题而不是作者来进行处理，对于梦的每个问题的解决方法，我都引用文献中找到的材料。

But as I have not succeeded in mastering the entire literature, which is widely disseminated and interwoven with that on other subjects, I must ask my readers to rest content provided no fundamental fact or important viewpoint be lost in my description.但是由于我没有成功地掌握整个文献，它广泛传播并与其他主题的 交织在一起，我必须要求我的读者忽略一些内容，只要我的描述中不丢失基本事实或重要观点。

Until recently most authors have been led to treat the subjects of sleep and dream in the same connection, and with them they have also regularly treated analogous states of psychopathology, and other dreamlike states like hallucinations, visions, &c. In the more recent works, on the other hand, there has been a tendency to keep more closely to the theme, and to take as the subject one single question of the dream life. This change, I believe, is an expression of the conviction that enlightenment and agreement in such obscure matters can only be brought about by a series of detailed investigations. It is such a detailed investigation and one of a special psychological nature, that I would offer here. I have little occasion to study the problem of sleep, as it is essentially a psychological problem, although the change of functional determinations for the mental apparatus must be included in the character of sleep. The literature of sleep will therefore not be considered here.    直到最近，大多数作者都被引导将睡眠和梦的主题放在一起，并且他们还经常对待类似的精神病理学状态，以及其他如幻觉等的梦幻般的状态。另一方面，在最近的作品中，则倾向于更贴近主题，将梦境的一个问题作为主题。我相信，这种变化表达了这样一种信念，即在这些晦涩难懂的问题上，只有通过一系列详细的调查才能获得启迪和共识。这是一个如此详细的调查和一种特殊的心理特质，我将会在这里提供这个调查和特质。我很少有机会研究睡眠问题，因为尽管由精神器官引起的功能变化必须包含在睡眠的特征中，本质上而言，睡眠问题还是一个心理问题。。因此，这里不考虑睡眠文献。

A scientific interest in the phenomena of dreams as such leads to the following in part interdependent inquiries:    对梦的现象本身的科学兴趣导致以下部分相互依赖的调查