Chapter VIII: Literary Index 494 (23)

But I regret to say that here, too, this connection seems somewhat
less inevitable when we enter into the interpretation of this dream.
The dream was occasioned by the information, received on the day of
the dream, that the lecture-room in the clinic in which I was invited
to deliver my lectures had been changed to some other place. I took it
for granted that the new room was very inconveniently situated, and
said to myself, it is as bad as not having any lecture-room at my
disposal. My thoughts must have then taken me back to the time when I
first became a docent, when I really had no lecture-room, and when, in
my efforts to get one, I met with little encouragement from the very
influential gentlemen councillors and professors. In my distress at
that time, I appealed to L., who then had the title of dean, and whom
I considered kindly disposed. He promised to help me, but that was all
I ever heard from him. In the dream he is the Archimedes, who gives me
the πήστω and leads me into the other room. That neither the desire
for revenge nor the consciousness of one’s own importance is absent in
this dream will be readily divined by those familiar with dream
interpretation. I must conclude, however, that without this motive for
the dream, Archimedes would hardly have got into the dream that night.
I am not certain whether the strong and still recent impression of the
statue in Syracuse did not also come to the surface at a different
interval of time.

III.—_Dream from October 2–3, 1910._

(Fragment) ... Something about Professor Oser, who himself prepared
the menu for me, which served to restore me to great peace of mind
(rest forgotten).

The dream was a reaction to the digestive disturbances of this day,
which made me consider asking one of my colleagues to arrange a diet
for me. That in the dream I selected for this purpose Professor Oser,
who had died in the summer, is based on the recent death (October 1)
of another university teacher, whom I highly revered. But when did
Oser die, and when did I hear of his death? According to the newspaper
notice, he died on the 22nd of August, but as I was at the time in
Holland, whither my Vienna newspapers were regularly sent me, I must
have read the obituary notice on the 24th or 25th of August. This
interval no longer corresponds to any period. It takes in 7 and 30 and
2, equals 39, days, or perhaps 38 days. I cannot recall having spoken
or thought of Oser during this interval.

Such intervals as were not available for the “period theory” without
further elaboration, were shown from my dreams to be far more frequent
than the regular ones. As maintained in the text, the only thing
constantly found is the relation to an impression of the day of the
dream itself.

Footnote AR:

_Cf._ my essay, “Ueber Deckerinnerungen,” in the _Monatsschrift für
Psychiatrie und Neurologie_, 1899.

Footnote AS:

Ger., _blühend_.

Footnote AT:

The tendency of the dream function to fuse everything of interest
which is present into simultaneous treatment has already been noticed
by several authors, for instance, by Delage,[15] p. 41, Delbœuf,[16]
_Rapprochement Forcé_, p. 236.

Footnote AU:

The dream of Irma’s injection; the dream of the friend who is my
uncle.

Footnote AV:

The dream of the funeral oration of the young physician.

Footnote AW:

The dream of the botanical monograph.

Footnote AX:

The dreams of my patients during analysis are mostly of this kind.

Footnote AY:

_Cf._ Chap. VII. upon “Transference.”

Footnote AZ:

Substitution of the opposite, as will become clear to us after
interpretation.

Footnote BA:

The Prater is the principal drive of Vienna. (Transl.)

Footnote BB:

I have long since learned that it only requires a little courage to
fulfil even such unattainable wishes.

Footnote BC:

In the first edition there was printed here the name Hasdrubal, a
confusing error, the explanation of which I have given in my
_Psychopathologie des Alltagslebens_.

Footnote BD:

A street in Vienna.

Footnote BE:

_Fensterln_ is the practice, now falling into disuse, found in rural
districts of the German Schwarzwald, of lovers wooing at the windows
of their sweethearts, bringing ladders with them, and becoming so
intimate that they practically enjoy a system of trial marriages. The
reputation of the young woman never suffers on account of _fensterln_,
unless she becomes intimate with too many suitors. (Translator.)

Footnote BF:

Both the emotions which belong to these childish scenes—astonishment
and resignation to the inevitable—had appeared in a dream shortly
before, which was the first thing that brought back the memory of this
childhood experience.

Footnote BG:

I do not elaborate plagiostomi purposely; they recall an occasion of
angry disgrace before the same teacher.

Footnote BH:

_Cf._ Maury’s dream about kilo-lotto, p. 50.

Footnote BI:

Popo = backside in German nursery language.

Footnote BJ:

This repetition has insinuated itself into the text of the dream
apparently through my absent-mindedness, and I allow it to remain
because the analysis shows that it has its significance.

Footnote BK:

Not in _Germinal_, but in _La Terre_—a mistake of which I became aware
only in the analysis. I may call attention also to the identity of the
letters in _Huflattich_ and _Flatus_.

Footnote BL:

Translator’s note.

Footnote BM:

In his significant work (“Phantasie und Mythos,” _Jahrbuch für
Psychoanalyse_, Bd. ii., 1910), H. Silberer has endeavoured to show
from this part of the dream that the dream-work is able to reproduce
not only the latent dream thoughts, but also the psychic processes in
the dream formation (“Das functionale Phänomen”).

Footnote BN:

Another interpretation: He is one-eyed like Odin, the father of the
gods ... Odin’s consolation. The consolation in the childish scene,
that I will buy him a new bed.

Footnote BO:

I here add some material for interpretation. Holding the urinal
recalls the story of a peasant who tries one glass after another at
the opticians, but still cannot read (peasant-catcher, like
girl-catcher in a portion of the dream). The treatment among the
peasants of the father who has become weak-minded in Zola’s _La
Terre_. The pathetic atonement that in his last days the father soils
his bed like a child; hence, also, I am his sick-attendant in the
dream. Thinking and experiencing are here, as it were; the same thing
recalls a highly revolutionary closet drama by Oscar Panizza, in which
the Godhead is treated quite contemptuously, as though he were a
paralytic old man. There occurs a passage: “Will and deed are the same
thing with him, and he must be prevented by his archangel, a kind of
Ganymede, from scolding and swearing, because these curses would
immediately be fulfilled.” Making plans is a reproach against my
father, dating from a later period in the development of my critical
faculty; just as the whole rebellious, sovereign-offending dream, with
its scoff at high authority, originates in a revolt against my father.
The sovereign is called father of the land (_Landesvater_), and the
father is the oldest, first and only authority for the child, from the
absolutism of which the other social authorities have developed in the
course of the history of human civilisation (in so far as the
“mother’s right” does not force a qualification of this thesis). The
idea in the dream, “thinking and experiencing are the same thing,”
refers to the explanation of hysterical symptoms, to which the male
urinal (glass) also has a relation. I need not explain the principle
of the “Gschnas” to a Viennese; it consists in constructing objects of
rare and costly appearance out of trifles, and preferably out of
comical and worthless material—for example, making suits of armour out
of cooking utensils, sticks and “salzstangeln” (elongated rolls), as
our artists like to do at their jolly parties. I had now learned that
hysterical subjects do the same thing; besides what has actually
occurred to them, they unconsciously conceive horrible or extravagant
fantastic images, which they construct from the most harmless and
commonplace things they have experienced. The symptoms depend solely
upon these phantasies, not upon the memory of their real experiences,
be they serious or harmless. This explanation helped me to overcome
many difficulties and gave me much pleasure. I was able to allude to
it in the dream element “male urinal” (glass) because I had been told
that at the last “Gschnas” evening a poison chalice of Lucretia Borgia
had been exhibited, the chief constituent of which had consisted of a
glass urinal for men, such as is used in hospitals.

Footnote BP:

_Cf._ the passage in Griesinger[31] and the remarks in my second essay
on the “defence-neuropsychoses”—_Selected Papers on Hysteria_,
translated by A. A. Brill.

Footnote BQ:

In the two sources from which I am acquainted with this dream, the
report of its contents do not agree.

Footnote BR:

An exception is furnished by those cases in which the dreamer utilises
in the expression of his latent dream thoughts the symbols which are
familiar to us.

Footnote BS:

“The Emperor’s New Clothes.”

Footnote BT:

The child also appears in the fairy tale, for there a child suddenly
calls: “Why, he hasn’t anything on at all.”

Footnote BU:

Ferenczi has reported a number of interesting dreams of nakedness in
women which could be traced to an infantile desire to exhibit, but
which differ in some features from the “typical” dream of nakedness
discussed above.

Footnote BV:

For obvious reasons the presence of the “whole family” in the dream
has the same significance.

Footnote BW:

A supplementary interpretation of this dream: To spit on the stairs,
led me to “esprit d’escalier” by a free translation, owing to the fact
that “Spucken” (English: spit, and also to act like a _spook_, to
haunt) is an occupation of ghosts. “Stair-wit” is equivalent to lack
of quickness at repartee (German: _Schlagfertigkeit_—readiness to hit
back, to strike), with which I must really reproach myself. Is it a
question, however, whether the nurse was lacking in “readiness to
hit”?

Footnote BX:

_Cf._ “Analyse der Phobie eines fünfjährigen Knaben” in the _Jahrbuch
für psychoanalytische und psychopathologische Forschungen_, vol. i.,
1909, and “Ueber infantile Sexualtheorien,” in _Sexualprobleme_, vol.
i., 1908.

Footnote BY:

The three-and-a-half-year-old Hans, whose phobia is the subject of
analysis in the above-mentioned publication, cries during fever
shortly after the birth of his sister: “I don’t want a little sister.”
In his neurosis, one and a half years later, he frankly confesses the
wish that the mother should drop the little one into the bath-tub
while bathing it, in order that it may die. With all this, Hans is a
good-natured, affectionate child, who soon becomes fond of his sister,
and likes especially to take her under his protection.

Footnote BZ:

The three-and-a-half-year old Hans embodies his crushing criticism of
his little sister in the identical word (see previous notes). He
assumes that she is unable to speak on account of her lack of teeth.

Footnote CA:

I heard the following idea expressed by a gifted boy of ten, after the
sudden death of his father: “I understand that father is dead, but I
cannot see why he does not come home for supper.”

Footnote CB:

At least a certain number of mythological representations. According
to others, emasculation is only practised by Kronos on his father.

With regard to mythological significance of this motive, _cf._ Otto
Rank’s “Der Mythus von der Geburt des Helden,” fifth number of
_Schriften zur angew. Seelenkunde_, 1909.

Footnote CC:

Act. i. sc. 2. Translated by George Somers Clark.

Footnote CD:

Another of the great creations of tragic poetry, Shakespeare’s
_Hamlet_, is founded on the same basis as the _Oedipus_. But the whole
difference in the psychic life of the two widely separated periods of
civilisation—the age-long progress of repression in the emotional life
of humanity—is made manifest in the changed treatment of the identical
material. In _Oedipus_ the basic wish-phantasy of the child is brought
to light and realised as it is in the dream; in _Hamlet_ it remains
repressed, and we learn of its existence—somewhat as in the case of a
neurosis—only by the inhibition which results from it. The fact that
it is possible to remain in complete darkness concerning the character
of the hero, has curiously shown itself to be consistent with the
overpowering effect of the modern drama. The play is based upon
Hamlet’s hesitation to accomplish the avenging task which has been
assigned to him; the text does not avow the reasons or motives of this
hesitation, nor have the numerous attempts at interpretation succeeded
in giving them. According to the conception which is still current
to-day, and which goes back to Goethe, Hamlet represents the type of
man whose prime energy is paralysed by over-development of thought
activity. (“Sicklied o’er with the pale cast of thought.”) According
to others the poet has attempted to portray a morbid, vacillating
character who is subject to neurasthenia. The plot of the story,
however, teaches us that Hamlet is by no means intended to appear as a
person altogether incapable of action. Twice we see him asserting
himself actively, once in headlong passion, where he stabs the
eavesdropper behind the arras, and on another occasion where he sends
the two courtiers to the death which has been intended for
himself—doing this deliberately, even craftily, and with all the lack
of compunction of a prince of the Renaissance. What is it, then, that
restrains him in the accomplishment of the task which his father’s
ghost has set before him? Here the explanation offers itself that it
is the peculiar nature of this task. Hamlet can do everything but take
vengeance upon the man who has put his father out of the way, and has
taken his father’s place with his mother—upon the man who shows him
the realisation of his repressed childhood wishes. The loathing which
ought to drive him to revenge is thus replaced in him by
self-reproaches, by conscientious scruples, which represent to him
that he himself is no better than the murderer whom he is to punish. I
have thus translated into consciousness what had to remain unconscious
in the mind of the hero; if some one wishes to call Hamlet a hysteric
subject I cannot but recognise it as an inference from my
interpretation. The sexual disinclination which Hamlet expresses in
conversation with Ophelia, coincides very well with this view—it is
the same sexual disinclination which was to take possession of the
poet more and more during the next few years of his life, until the
climax of it is expressed in _Timon of Athens_. Of course it can only
be the poet’s own psychology with which we are confronted in _Hamlet_;
from a work on Shakespeare by George Brandes (1896), I take the fact
that the drama was composed immediately after the death of
Shakespeare’s father—that is to say, in the midst of recent mourning
for him—during the revival, we may assume, of his childhood emotion
towards his father. It is also known that a son of Shakespeare’s, who
died early, bore the name of Hamnet (identical with Hamlet). Just as
_Hamlet_ treats of the relation of the son to his parents, _Macbeth_,
which appears subsequently, is based upon the theme of childlessness.
Just as every neurotic symptom, just as the dream itself, is capable
of re-interpretation, and even requires it in order to be perfectly
intelligible, so every genuine poetical creation must have proceeded
from more than one motive, more than one impulse in the mind of the
poet, and must admit of more than one interpretation. I have here
attempted to interpret only the most profound group of impulses in the
mind of the creative poet. The conception of the _Hamlet_ problem
contained in these remarks has been later confirmed in a detailed work
based on many new arguments by Dr. Ernest Jones, of Toronto (Canada).
The connection of the _Hamlet_ material with the “Mythus von der
Geburt des Helden” has also been demonstrated by O. Rank.—“The
_Oedipus_ Complex as an Explanation of _Hamlet’s_ Mystery: a Study in
Motive” (_American Journal of Psychology_, January 1910, vol. xxi.).

Footnote CE:

Likewise, anything large, over-abundant, enormous, and exaggerated,
may be a childish characteristic. The child knows no more intense wish
than to become big, and to receive as much of everything as grown-ups;
the child is hard to satisfy; it knows no _enough_, and insatiably
demands the repetition of whatever has pleased it or tasted good to
it. It learns to practise moderation, to be modest and resigned, only
through culture and education. As is well known, the neurotic is also
inclined toward immoderation and excess.

Footnote CF:

While Dr. Jones was delivering a lecture before an American scientific
society, and speaking of egotism in dreams, a learned lady took
exception to this unscientific generalisation. She thought that the
lecturer could only pronounce such judgment on the dreams of
Austrians, and had no right to include the dreams of Americans. As for
herself she was sure that all her dreams were strictly altruistic.

Footnote CG:

According to C. G. Jung, dreams of dental irritation in the case of
women have the significance of parturition dreams.

Footnote CH:

_Cf._ the “biographic” dream on p. 235.

Footnote CI:

As the dreams of pulling teeth, and teeth falling out, are interpreted
in popular belief to mean the death of a close friend, and as
psychoanalysis can at most only admit of such a meaning in the above
indicated parodical sense, I insert here a dream of dental irritation
placed at my disposal by Otto Rank[109].

Upon the subject of dreams of dental irritation I have received the
following report from a colleague who has for some time taken a lively
interest in the problems of dream interpretation:

_I recently dreamed that I went to the dentist who drilled out one of
my back teeth in the lower jaw. He worked so long at it that the tooth
became useless. He then grasped it with the forceps, and pulled it out
with such perfect ease that it astonished me. He said that I should
not care about it, as this was not really the tooth that had been
treated; and he put it on the table where the tooth (as it seems to me
now an upper incisor) fell apart into many strata. I arose from the
operating chair, stepped inquisitively nearer, and, full of interest,
put a medical question. While the doctor separated the individual
pieces of the strikingly white tooth and ground them up (pulverised
them) with an instrument, he explained to me that this had some
connection with puberty, and that the teeth come out so easily only
before puberty; the decisive moment for this in women is the birth of
a child. I then noticed (as I believe half awake) that this dream was
accompanied by a pollution which I cannot however definitely place at
a particular point in the dream; I am inclined to think that it began
with the pulling out of the tooth._

_I then continued to dream something which I can no longer remember,
which ended with the fact that I had left my hat and coat somewhere
(perhaps at the dentist’s), hoping that they would be brought after
me, and dressed only in my overcoat I hastened to catch a departing
train. I succeeded at the last moment in jumping upon the last car,
where someone was already standing. I could not, however, get inside
the car, but was compelled to make the journey in an uncomfortable
position, from which I attempted to escape with final success. We
journeyed through a long tunnel, in which two trains from the opposite
direction passed through our own train as if it were a tunnel. I
looked in as from the outside through a car window._

As material for the interpretation of this dream, we obtained the
following experiences and thoughts of the dreamer:—

I. For a short time I had actually been under dental treatment, and at
the time of the dream I was suffering from continual pains in the
tooth of my lower jaw, which was drilled out in the dream, and on
which the dentist had in fact worked longer than I liked. On the
forenoon of the day of the dream I had again gone to the doctor’s on
account of the pain, and he had suggested that I should allow him to
pull out another tooth than the one treated in the same jaw, from
which the pain probably came. It was a ‘wisdom tooth’ which was just
breaking through. On this occasion, and in this connection, I had put
a question to his conscience as a physician.

II. On the afternoon of the same day I was obliged to excuse myself to
a lady for my irritable disposition on account of the toothache, upon
which she told me that she was afraid to have one of her roots pulled,
though the crown was almost completely gone. She thought that the
pulling out of eye teeth was especially painful and dangerous,
although some acquaintance had told her that this was much easier when
it was a tooth of the lower jaw. It was such a tooth in her case. The
same acquaintance also told her that while under an anæsthetic one of
her false teeth had been pulled—a statement which increased her fear
of the necessary operation. She then asked me whether by eye teeth one
was to understand molars or canines, and what was known about them. I
then called her attention to the vein of superstitions in all these
meanings, without however, emphasising the real significance of some
of the popular views. She knew from her own experience, a very old and
general popular belief, according to which _if a pregnant woman has
toothache she will give birth to a boy_.

III. This saying interested me in its relation to the typical
significance of dreams of dental irritation as a substitute for
onanism as maintained by Freud in his _Traumdeutung_ (2nd edition, p.
193), for the teeth and the male genital (Bub-boy) are brought in
certain relations even in the popular saying. On the evening of the
same day I therefore read the passage in question in the
_Traumdeutung_, and found there among other things the statements
which will be quoted in a moment, the influence of which on my dream
is as plainly recognisable as the influence of the two above-mentioned
experiences. Freud writes concerning dreams of dental irritation that
‘in the case of men nothing else than cravings for masturbation from
the time of puberty furnishes the motive power for these dreams,’ p.
193. Further, ‘I am of the opinion that the frequent modifications of
the typical dream of dental irritation—that _e.g._ of another person
drawing the tooth from the dreamer’s mouth—are made intelligible by
means of the same explanation. It may seem problematic, however, how
“dental irritation” can arrive at this significance. I here call
attention to the transference from below to above (in the dream in
question from the lower to the upper jaw), which occurs so frequently,
which is at the service of sexual repression, and by means of which
all kinds of sensations and intentions occurring in hysteria which
ought to be enacted in the genitals can be realised upon less
objectionable parts of the body,’ p. 194. ‘But I must also refer to
another connection contained in an idiomatic expression. In our
country there is in use an indelicate designation for the act of
masturbation, namely: To pull one out, or to pull one down,’ p. 195,
2nd edition. This expression had been familiar to me in early youth as
a designation for onanism, and from here on it will not be difficult
for the experienced dream interpreter to get access to the infantile
material which may lie at the basis of this dream. I only wish to add
that the facility with which the tooth in the dream came out, and the
fact that it became transformed after coming out into an upper
incisor, recalls to me an experience of childhood when I myself easily
and painlessly pulled out one of my wobbling front teeth. This
episode, which I can still to this day distinctly remember with all
its details, happened at the same early period in which my first
conscious attempts at onanism began—(Concealing Memory). The reference
of Freud to an assertion of C. G. Jung that dreams of dental
irritation in women signify parturition (footnote p. 194), together
with the popular belief in the significance of toothache in pregnant
women, has established an opposition between the feminine significance
and the masculine (puberty). In this connection I recall an earlier
dream which I dreamed soon after I was discharged by the dentist after
the treatment, that the gold crowns which had just been put in fell
out, whereupon I was greatly chagrined in the dream on account of the
considerable expense, concerning which I had not yet stopped worrying.
In view of a certain experience this dream now becomes comprehensible
as a commendation of the material advantages of masturbation when
contrasted with every form of the economically less advantageous
object-love (gold crowns are also Austrian gold coins).

Theoretically this case seems to show a double interest. First it
verifies the connection revealed by Freud, inasmuch as the ejaculation
in the dream takes place during the act of tooth-pulling. For no
matter in what form a pollution may appear, we are obliged to look
upon it as a masturbatic gratification which takes place without the
help of mechanical excitation. Moreover the gratification by pollution
in this case does not take place, as is usually the case, through an
imaginary object, but it is without an object; and, if one may be
allowed to say so, it is purely autoerotic, or at most it perhaps
shows a slight homosexual thread (the dentist).

The second point which seems to be worth mentioning is the following:
The objection is quite obvious that we are seeking here to validate
the Freudian conception in a quite superfluous manner, for the
experiences of the reading itself are perfectly sufficient to explain
to us the content of the dream. The visit to the dentist, the
conversation with the lady, and the reading of the _Traumdeutung_ are
sufficient to explain why the sleeper, who was also disturbed during
the night by toothache, should dream this dream, it may even explain
the removal of the sleep-disturbing pain (by means of the presentation
of the removal of the painful tooth and simultaneous over-accentuation
of the dreaded painful sensation through libido). But no matter how
much of this assumption we may admit, we cannot earnestly maintain
that the readings of Freud’s explanations have produced in the dreamer
the connection of the tooth-pulling with the act of masturbation; it
could not even have been made effective had it not been for the fact,
as the dreamer himself admitted (‘to pull one off’) that this
association had already been formed long ago. What may have still more
stimulated this association in connection with the conversation with
the lady is shown by a later assertion of the dreamer that while
reading the _Traumdeutung_ he could not, for obvious reasons, believe
in this typical meaning of dreams of dental irritation, and
entertained the wish to know whether it held true for all dreams of
this nature. The dream now confirms this at least for his own person,
and shows him why he had to doubt it. The dream is therefore also in
this respect the fulfilment of a wish; namely, to be convinced of the
importance and stability of this conception of Freud.

Footnote CJ:

A young colleague, who is entirely free from nervousness, tells me in
this connection: “I know from my own experience that while swinging,
and at the moment at which the downward movement had the greatest
impetus, I used to get a curious feeling in my genitals, which I must
designate, although it was not really pleasant to me, as a voluptuous
feeling.” I have often heard from patients that their first erections
accompanied by voluptuous sensations had occurred in boyhood while
they were climbing. It is established with complete certainty by
psychoanalyses that the first sexual impulses have often originated in
the scufflings and wrestlings of childhood.

Footnote CK:

This naturally holds true only for German-speaking dreamers who are
acquainted with the vulgarism “_vögeln_.”

Footnote CL:

_Sammlung kl. Schriften zur Neurosenlehre_, zweite Folge, 1909.

Footnote CM:

_Cf._ the author’s _Three Contributions to the Sexual Theory_,
translated by A. A. Brill.

Footnote CN:

W. Stekel, _Die Sprache des Traumes_, 1911.

Footnote CO:

Alf. Adler, “Der Psychische Hermaphroditismus im Leben und in der
Neurose,” _Fortschritte der Medizin_, 1910, No. 16, and later works in
the _Zentralblatt für Psychoanalyse_, 1, 1910–1911.

Footnote CP:

I have published a typical example of such a veiled Oedipus dream in
No. 1 of the _Zentralblatt für Psychoanalyse_; another with a detailed
analysis was reported in the same journal, No. IV., by Otto Rank.
Indeed the ancients were not unfamiliar with the symbolic
interpretation of the open Oedipus dream (see O. Rank,[108] p. 534);
thus a dream of sexual relations with the mother has been transmitted
to us by Julius Cæsar which the oneiroscopists interpreted as a
favourable omen for taking possession of the earth (Mother-earth). It
is also known that the oracle declared to the Tarquinii that that one
of them would become ruler of Rome who should first kiss the mother
(_osculum, matri tulerit_), which Brutus conceived as referring to the
mother-earth (_terram osculo contigit, scilicet quod ea communia mater
omnium mortalium esset_, Livius, I., lxi.). These myths and
interpretations point to a correct psychological knowledge. I have
found that persons who consider themselves preferred or favoured by
their mothers manifest in life that confidence in themselves and that
firm optimism which often seems heroic and brings about real success
by force.

Footnote CQ:

It is only of late that I have learned to value the significance of
fancies and unconscious thoughts about life in the womb. They contain
the explanation of the curious fear felt by so many people of being
buried alive, as well as the profoundest unconscious reason for the
belief in a life after death which represents nothing but a projection
into the future of this mysterious life before birth. _The act of
birth, moreover, is the first experience with fear, and is thus the
source and model of the emotion of fear._

Footnote CR:

For such a dream see Pfister: “Ein Fall von Psychoanalytischer
Seelensorge und Seelenheilung,” _Evangelische Freiheit_, 1909.
Concerning the symbol of “saving” see my lecture, “Die Zukünftigen
Chancen der psychoanalytischen Therapie,” _Zentralblatt für
Psychoanalyse_, No. I., 1910. Also “Beiträge zur Psychologie des
Liebeslebens, I. Ueber einen besonderen Typus der objektwahl beim
Manne,” _Jahrbuch_, Bleuler-Freud, vol. ii., 1910.

Footnote CS:

_Cf._ the works of Bleuler and of his pupils Maeder, Abraham, and
others of the Zürich school upon symbolism, and of those authors who
are not physicians (Kleinpaul and others), to which they refer.

Footnote CT:

In this country the President, the Governor, and the Mayor often
represent the father in the dream. (Translator.)

Footnote CU:

I may here repeat what I have said in another place (“Die Zukünftigen
Chancen der psychoanalytischen Therapie,” _Zentralblatt für
Psychoanalyse_, I., No. 1 and 2, 1910): “Some time ago I learned that
a psychologist who is unfamiliar with our work remarked to one of my
friends that we are surely over-estimating the secret sexual
significance of dreams. He stated that his most frequent dream was of
climbing a stairway, and that there was surely nothing sexual behind
this. Our attention having been called to this objection, we directed
our investigations to the occurrence of stairways, stairs, and ladders
in the dream, and we soon ascertained that stairs (or anything
analogous to them) represent a definite symbol of coitus. The basis
for this comparison is not difficult to find; under rhythmic intervals
and with increasing difficulty in breathing one reaches to a height,
and may come down again in a few rapid jumps. Thus the rhythm of
coitus is recognisable in climbing stairs. Let us not forget to
consider the usage of language. It shows us that the “climbing” or
“mounting” is, without further addition, used as a substitutive
designation of the sexual act. In French the step of the stairway is
called “_la marche_”; “_un vieux marcheur_” corresponds exactly to our
“an old climber.””

Footnote CV:

In this country where the word “necktie” is almost exclusively used,
the translator has also found it to be a symbol of a burdensome woman
from whom the dreamer longs to be freed—“necktie—something tied to my
neck like a heavy weight—my fiancée,” are the associations from the
dream of a man who eventually broke his marriage engagement.

Footnote CW:

In spite of all the differences between Scherner’s conception of dream
symbolism and the one developed here, I must still assert that
Scherner[58] should be recognised as the true discoverer of symbolism
in dreams, and that the experience of psychoanalysis has brought his
book into honourable repute after it had been considered fantastic for
about fifty years.

Footnote CX:

From “Nachträge zur Traumdeutung,” _Zentralblatt für Psychoanalyse_,
I., No. 5 and 6, 1911.

Footnote CY:

“Beiträge zur Traumdeutung,” _Jahrbuch für Psychoanalyt. und psychop.
Forsch._, Bd. I., 1909, p. 473. Here also (p. 475) a dream is reported
in which a hat with a feather standing obliquely in the middle
symbolises the (impotent) man.

Footnote CZ:

_Cf._ _Zentralblatt für Psychoanalyse_, I.

Footnote DA:

Or chapel-vagina.

Footnote DB:

Symbol of coitus.

Footnote DC:

Mons veneris.

Footnote DD:

Crines pubis.

Footnote DE:

Demons in cloaks and capucines are, according to the explanation of a
man versed in the subject, of a phallic nature.

Footnote DF:

The two halves of the scrotum.

Footnote DG:

See _Zentralblatt für Psychoanalyse_, vol. i., p. 2.

Footnote DH:

This Hebrew word is well known in German-speaking countries, even
among non-Jews, and signifies an unlucky, awkward person.
(Translator.)

Footnote DI:

In estimating this description of the author one may recall the
significance of stairway dreams, referred to on p. 246.

Footnote DJ:

The fantastic nature of the situation relating to the nurse of the
dreamer is shown by the objectively ascertained circumstance that the
nurse in this case was his mother. Furthermore, I may call attention
to the regret of the young man in the anecdote (p. 172), that he had
not taken better advantage of his opportunity with the nurse as
probably the source of the present dream.

Footnote DK:

This is the real inciter of the dream.

Footnote DL:

By way of supplement. Such books are poison to a young girl. She
herself in youth had drawn much information from forbidden books.

Footnote DM:

A further train of thought leads to _Penthesileia_ by the same author:
cruelty towards her lover.

Footnote DN:

Given by translator as author’s example could not be translated.

Footnote DO:

The same analysis and synthesis of syllables—a veritable chemistry of
syllables—serves us for many a jest in waking life. “What is the
cheapest method of obtaining silver? You go to a field where
silver-berries are growing and pick them; then the berries are
eliminated and the silver remains in a free state.” The first person
who read and criticised this book made the objection to me—which other
readers will probably repeat—“that the dreamer often appears too
witty.” That is true, as long as it applies to the dreamer; it
involves a condemnation only when its application is extended to the
interpreter of the dream. In waking reality I can make very little
claim to the predicate “witty”; if my dreams appear witty, this is not
the fault of my individuality, but of the peculiar psychological
conditions under which the dream is fabricated, and is intimately
connected with the theory of wit and the comical. The dream becomes
witty because the shortest and most direct way to the expression of
its thoughts is barred for it: the dream is under constraint. My
readers may convince themselves that the dreams of my patients give
the impression of being witty (attempting to be witty), in the same
degree and in a greater than my own. Nevertheless this reproach
impelled me to compare the technique of wit with the dream activity,
which I have done in a book published in 1905, on _Wit and its
Relation to the Unconscious_. (Author.)

Footnote DP:

Lasker died of progressive paralysis, that is of the consequences of
an infection caught from a woman (lues); Lasalle, as is well known,
was killed in a duel on account of a lady.

Footnote DQ:

In the case of a young man who was suffering from obsessions, but
whose intellectual functions were intact and highly developed, I
recently found the only exception to this rule. The speeches which
occurred in his dreams did not originate in speeches which he had
heard or had made himself, but corresponded to the undisfigured
wording of his obsessive thoughts, which only came to his
consciousness in a changed state while he was awake.

Footnote DR:

Psychic intensity, value, and emphasis due to the interest of an idea
are, of course, to be kept distinct from sensational intensity, and
from intensity of that which is conceived.

Footnote DS:

Since I consider this reference of dream disfigurement to the censor
as the essence of my dream theory, I here insert the latter portion of
a story “Traumen wie Wachen” from _Phantasien eines Realisten_, by
Lynkus, Vienna, (second edition, 1900), in which I find this chief
feature of my theory reproduced:—

“Concerning a man who possesses the remarkable quality of never
dreaming nonsense....”

“Your marvellous characteristic of dreaming as you wake is based upon
your virtues, upon your goodness, your justice, and your love for
truth; it is the moral clearness of your nature which makes everything
about you intelligible.”

“But if you think the matter over carefully,” replied the other, “I
almost believe that all people are created as I am, and that no human
being ever dreams nonsense! A dream which is so distinctly remembered
that it can be reproduced, which is therefore no dream of delirium,
_always_ has a meaning; why, it cannot be otherwise! For that which is
in contradiction with itself can never be grouped together as a whole.
The fact that time and space are often thoroughly shaken up detracts
nothing from the real meaning of the dream, because neither of them
has had any significance whatever for its essential contents. We often
do the same thing in waking life; think of the fairy-tale, of many
daring and profound phantastic creations, about which only an ignorant
person would say: ‘That is nonsense! For it is impossible.’”

“If it were only always possible to interpret dreams correctly, as you
have just done with mine!” said the friend.

“That is certainly not an easy task, but the dreamer himself ought
always to succeed in doing it with a little concentration of
attention.... You ask why it is generally impossible? Your dreams seem
to conceal something secret, something unchaste of a peculiar and
higher nature, a certain mystery in your nature which cannot easily be
revealed by thought; and it is for that reason that your dreaming
seems so often to be without meaning, or even to be a contradiction.
But in the profoundest sense this is by no means the case; indeed it
cannot be true at all, for it is always the same person, whether he is
asleep or awake.”

Footnote DT:

I have since given the complete analysis and synthesis of two dreams
in the _Bruchstueck einer Hysterieanalyse_, 1905.

Footnote DU:

From a work of K. Abel, _Der Gegensinn der Urworte_, 1884 (see my
review of it in the Bleuler-Freud _Jahrbuch_, II., 1910), I learned
with surprise a fact which is confirmed by other philologists, that
the oldest languages behaved in this regard quite like the dream. They
originally had only one word for both extremes in a series of
qualities or activities (strong—weak, old—young, far—near, to tie—to
separate), and formed separate designations for the two extremes only
secondarily through slight modifications of the common primitive word.
Abel demonstrated these relationships with rare exceptions in the old
Egyptian, and he was able to show distinct remnants of the same
development in the Semitic and Indo-Germanic languages.

Footnote DV:

If I do not know behind which of the persons which occur in the dream
I am to look for my ego, I observe the following rule: That person in
the dream who is subject to an emotion which I experience while
asleep, is the one that conceals my ego.

Footnote DW:

The hysterical attack sometimes uses the same device—the inversion of
time-relations—for the purpose of concealing its meaning from the
spectator. The attack of a hysterical girl, for example, consists in
enacting a little romance, which she has unconsciously fancied in
connection with an encounter in the street car. A man, attracted by
the beauty of her foot, addresses her while she is reading, whereupon
she goes with him and experiences a stormy love scene. Her attack
begins with the representation of this scene in writhing movements of
the body (accompanied by motions of the lips to signify kissing,
entwining of the arms for embraces), whereupon she hurries into
another room, sits down in a chair, lifts her skirt in order to show
her foot, acts as though she were about to read a book, and speaks to
me (answers me).

Footnote DX:

Accompanying hysterical symptoms: Failure to menstruate and profound
depression, which was the chief ailment of the patient.

Footnote DY:

A reference to a childhood experience is after complete analysis shown
to exist by the following intermediaries: “The Moor has done his duty,
the Moor _may go_.” And then follows the waggish question: “How old is
the Moor when he has done his duty? One year. Then he may go.” (It is
said that I came into the world with so much black curly hair that my
young mother declared me to be a Moor.) The circumstance that I do not
find my hat is an experience of the day which has been turned to
account with various significations. Our servant, who is a genius at
stowing away things, had hidden the hat. A suppression of sad thoughts
about death is also concealed behind the conclusion of the dream: “I
have not nearly done my duty yet; I may not go yet.” Birth and death,
as in the dream that occurred shortly before about Goethe and the
paralytic (p. 345).

Footnote DZ:

Cf. _Der Witz und seine Beziehung zum Unbewussten_, 2nd edit. 1912,
and “word-bridges,” in the solutions of neurotic symptoms.

Footnote EA:

In general it is doubtful in the interpretation of every element of
the dream whether it—

(_a_) is to be regarded as having a negative or a positive sense
(relation of opposition);

(_b_) is to be interpreted historically (as a reminiscence);

(_c_) is symbolic; or whether

(_d_) its valuation is to be based upon the sound of its verbal
expression.

In spite of this manifold signification, it may be said that the
representation of the dream activity does not impose upon the
translator any greater difficulties than the ancient writers of
hieroglyphics imposed upon their readers.

Footnote EB:

For the interpretation of this preliminary dream, which is to be
regarded as “casual,” see p. 292.

Footnote EC:

Her career.

Footnote ED:

High birth, the wish contrast to the preliminary dream.

Footnote EE:

A composite image, which unites two localities, the so-called garret
(German _Boden_—floor, garret) of her father’s house, in which she
played with her brother, the object of her later fancies, and the
garden of a malicious uncle, who used to tease her.

Footnote EF:

Wish contrast to an actual memory of her uncle’s garden, to the effect
that she used to expose herself while she was asleep.

Footnote EG:

Just as the angel bears a lily stem in the Annunciation.

Footnote EH:

For the explanation of this composite image, see p. 296; innocence,
menstruation, Camille.

Footnote EI:

Referring to the plurality of the persons who serve the purpose of her
fancy.

Footnote EJ:

Whether it is permitted to “pull one off,” _i.e._ to masturbate.

Footnote EK:

The bough has long since been used to represent the male genital, and
besides that it contains a very distinct allusion to the family name
of the dreamer.

Footnote EL:

Refers to matrimonial precautions, as does that which follows.

Footnote EM:

An analogous “biographical” dream was reported on p. 252, as the third
of the examples of dream symbolism; a second example is the one fully
reported by Rank[106] under the title “Traum der sich selbst deutet”;
for another one which must be read in the “opposite direction,” see
Stekel[114], p. 486.

Footnote EN:

Given by translator as author’s example could not be translated.

Footnote EO:

The neurosis also proceeds in the same manner. I know a patient who
involuntarily—contrary to her own wishes—hears (hallucinatory) songs
or fragments of songs without being able to understand their meaning
to her psychic life. She is surely not a paranoiac. Analysis showed
that she wrongly utilised the text of these songs by means of a
certain license. “Oh thou blissful one, Oh thou happy one,” is the
beginning of a Christmas song. By not continuing it to the word
“Christmas time” she makes a bridal song out of it, &c. The same
mechanism of disfigurement may take place also without hallucinations
as a mere mental occurrence.

Footnote EP:

As a contribution to the over-determination: My excuse for coming late
was that after working late at night I had in the morning to make the
long journey from Kaiser Josef Street to Waehringer Street.

Footnote EQ:

In addition Cæsar—Kaiser.

Footnote ER:

I have forgotten in what author I found a dream mentioned that was
overrun with unusually small figures, the source of which turned out
to be one of the engravings of Jacques Callot, which the dreamer had
looked at during the day. These engravings contained an enormous
number of very small figures; a series of them treats of the horrors
of the Thirty Years’ War.

Footnote ES:

The frequency with which in the dream dead persons appear as living,
act, and deal with us, has called forth undue astonishment and given
rise to strange explanations, from which our ignorance of the dream
becomes strikingly evident. And yet the explanation for these dreams
lies very close at hand. How often we have occasion to think: “_If_
father were still alive, what would he say to it?” The dream can
express this _if_ in no other way than by present time in a definite
situation. Thus, for instance, a young man, whose grandfather has left
him a great inheritance, dreams that his grandfather is alive and
demands an accounting of him, upon an occasion when the young man had
been reproached for making too great an expenditure of money. What we
consider a resistance to the dream—the objection made by our better
knowledge, that after all the man is already dead—is in reality a
consolation, because the dead person did not have this or that
experience, or satisfaction at the knowledge that he has nothing more
to say.

Another form of absurdity found in dreams of deceased relatives does
not express folly and absurdity, but serves to represent the most
extreme rejection; as the representation of a repressed thought which
one would gladly have appear as something least thought of. Dreams of
this kind are only solvable if one recalls that the dream makes no
distinction between things desired and realities. Thus, for example, a
man who nursed his father during his sickness, and who felt his death
very keenly, sometime afterward dreamed the following senseless dream:
_The father was again living, and conversed with him as usual, but_
(the remarkable thing about it) _he had nevertheless died, though he
did not know it_. This dream can be understood if after “he had
nevertheless died,” one inserts _in consequence of the dreamer’s wish,
and_ if after “but he did not know it” one adds _that the dreamer has
entertained this wish_. While nursing his father, the son often wishes
his father’s death; _i.e._ he entertained the really compassionate
desire that death finally put an end to his suffering. While mourning
after his death, this very wish of compassion became an unconscious
reproach, as if it had really contributed to shorten the life of the
sick man. Through the awakening of early infantile feelings against
the father, it became possible to express this reproach as a dream;
and it was just because of the world-wide contrast between the dream
inciter and day thought that this dream had to come out so absurdly
(_cf._ with this, “Formulierungen über die zwei Prinzipien des
seelischen Geschehens,” _Jahrbuch_, Bleuler-Freud, III, 1, 1911).

Footnote ET:

Here the dream activity parodies the thought which it designates as
ridiculous, in that it creates something ridiculous in relation to it.
Heine does something similar when he tries to mock the bad rhymes of
the King of Bavaria. He does it in still worse rhymes:

“Herr Ludwig ist ein grosser Poet
Und singt er, so stuerzt Apollo
Vor ihm auf die Knie und bittet und fleht,
‘Halt ein, ich werde sonst toll oh!’”

Footnote EU:

Note the resemblance of _Geseres_ and _Ungeseres_ to the German words
for salted and unsalted—_gesalzen_ and _ungesalzen_; also to the
German words for soured and unsoured—_gesauert_ and _ungesauert_.
(Translator.)

Footnote EV:

This dream also furnishes a good example for the general thesis that
dreams of the same night, even though they be separated in memory,
spring from the same thought material. The dream situation in which I
am rescuing my children from the city of Rome, moreover, is disfigured
by a reference to an episode belonging to my childhood. The meaning is
that I envy certain relatives who years ago had occasion to transplant
their children to another soil.

Footnote EW:

This German expression is equivalent to our saying “You are not
responsible for that,” or “That has not been acquired through your own
efforts.” (Translator.)

Footnote EX:

The injunction or purpose contained in the dream, “I must tell that to
the doctor,” which occurs in dreams that are dreamed in the course of
psychoanalytical treatment, regularly corresponds to a great
resistance to the confession involved in the dream, and is not
infrequently followed by forgetting of the dream.

Footnote EY:

A subject about which an extensive discussion has taken place in the
volumes of the _Revue Philosophique_—(Paramnesia in the Dream).

Footnote EZ:

These results correct in several respects my earlier statements
concerning the representation of logical relations (p. 290). The
latter described the general conditions of dream activity, but they
did not take into consideration its finest and most careful
performances.

Footnote FA:

Stanniol, allusion to _Stannius_, the nervous system of fishes; _cf._
p. 325.

Footnote FB:

The place in the corridor of my apartment house where the baby
carriages of the other tenants stand; it is also otherwise several
times over-determined.

Footnote FC:

This description is not intelligible even to myself, but I follow the
principle of reproducing the dream in those words which occur to me
while I am writing it down. The wording itself is a part of the dream
representation.

Footnote FD:

Schiller was not born in one of the Marburgs, but in Marbach, as every
graduate of a Gymnasium knows, and as I also knew. This again is one
of those errors (_cf._ p. 165) which are included as substitutes for
an intended deception at another place—an explanation of which I have
attempted in the _Psychopathologie des Alltagslebens_.

Footnote FE:

As analogy to this, I have since explained the extraordinary effect of
pleasure produced by “tendency” wit.

Footnote FF:

It is this fancy from the unconscious dream thoughts which
peremptorily demands _non vivit_ instead of _non vixit_. “You have
come too late, he is no longer alive.” The fact that the manifest
situation also tends towards “non vivit” has been mentioned on page
334.

Footnote FG:

It is striking that the name Joseph plays such a large part in my
dreams (see the dream about my uncle). I can hide my ego in the dream
behind persons of this name with particular ease, for Joseph was the
name of the _dream interpreter_ in the Bible.

Footnote FH:

Rêve, petit roman—day-dream, story.

Footnote FI:

I have analysed a good example of a dream of this kind having its
origin in the stratification of several phantasies, in the _Bruchstück
einer Hysterie Analyse_, 1905. Moreover I undervalued the significance
of such phantasies for dream formation, as long as I was working
chiefly with my own dreams, which were based rarely upon day dreams,
most frequently upon discussions and mental conflicts. With other
persons it is often much easier to prove the _full analogy between the
nocturnal dream and the day dream_. It is often possible in an
hysterical patient to replace an attack by a dream; it is then obvious
that the phantasy of day dreams is the first step for both psychic
formations.

Footnote FJ:

See the _Psychopathology of Everyday Life_, 4th ed., 1912. (English
translation in preparation.)

Footnote FK:

Concerning the object of forgetting in general, see the
_Psychopathology of Everyday Life_.

Footnote FL:

Translated by A. A. Brill, appearing under the title _Selected Papers
on Hysteria_.

Footnote FM:

Jung has brilliantly corroborated this statement by analyses of
Dementia Praecox. (_The Psychology of Dementia Praecox_, translated by
F. Peterson and A. A. Brill.)

Footnote FN: