The Interpretation of Dreams
All other previous attempts to solve the problems of dreams have concerned themselves directly with the manifest dream-content as it is retained nin the memory. They have sought to obtain an interpretation of the dream from this content, or, if they dispensed with an interpretation, to base their conclusions concerning the dream on the evidence provided by this content. We, however, are confronted by a different set of data; for us a new psychic material interposes itself between the dream-content and the results of our investigations: the latent dream-content, or dream thoughts, which are obtained only by our method. We develop the solution of the dream from this latent content, and not from the manifest dream content. We are thus confronted with a new problem, an entirely novel task - that of examining and tracing the relations between the latent dream thoughts and the manifest dream-content, and the processes by which the latter has grown out of the former.
The dream-thoughts and the dream-content present themselves as two descriptions of the same content in two different languages; or, to put it more clearly, the dream-content appears to us as a translation of the dream-thoughts into another mode of expression, whose symbols and laws of composition we must learn by comparing the origin with the translation. The dream-thoughts we can understand without further trouble the moment we have ascertained them. The dream-content is, as it were, presented in hieroglyphics, whose symbols must be translated, one by one, into the language of the dream-thoughts. It would of course, be incorrect to attempt to read these symbols in accordance with their values as pictures, instead of in accordance with their meaning as symbols. For instance, I have before me a picture - puzzle (rebus) - a house, upon whose roof there is a boat; then a single letter; then a running figure, whose head has been omitted, and so on. As a critic I might be tempted to judge this composition and its elements to be nonsensical. A boat is out of place on the roof of a house, and a headless man cannot run; the man, too, is larger than the house, and if the whole thing is meant to represent a landscape the single letters have no right in it, since they do not occur in nature. A correct judgment of the picture-puzzle is possible only if I make no such objections to the whole and its parts, and if, on the contrary, I take the trouble to replace each image by a syllable or word which it may represent by virtue of some allusion or relation. The words thus put together are no longer meaningless, but might constitute the most beautiful and pregnant aphorism. Now a dream is such a picture-puzzle, and our predecessors in the art of dream-interpretation have made the mistake of judging the rebus as an artistic composition. As such, of course, it
appears nonsensical and worthless.
The first thing that becomes clear to the investigator when he compares the dream-content with the dream-thoughts is that a tremendous work of condensation has been accomplished. The dream is meagre, paltry and laconic in comparison with the range and copiousness of the dream thoughts. The dream, when written down fills half a page; the analysis, which contains the dream-thoughts, requires six, eight, twelve times as much space. The ratio varies with different dreams; but in my experience it is always of the same order. As a rule, the extent of the compression which has been accomplished is under-estimated, owing to the fact that the dream-thoughts which have been brought to light are believed to be the whole of the material, whereas a continuation of the work of interpretation would reveal still further thoughts hidden in the dream. We have already found it necessary to remark that one can never be really sure that one has interpreted a dream completely; even if the solution seems satisfying and flawless, it is always possible that yet another meaning has been manifested by the same dream. Thus the degree of condensation is - strictly speaking - indeterminable. Exception may be taken - and at first sight the objection seems perfectly plausible - to the assertion that the disproportion between dream-content and dream-thoughts justifies the conclusion that a considerable condensation of psychic material occurs in the formation of dreams. For we often have the feeling that we have been dreaming a great deal all night, and have then forgotten most of what we have dreamed. The dream which we remember on waking would thus appear to be merely a remnant of the dream-work, which would surely equal the dream-thoughts in range if only we could remember it completely. To a certain extent this is undoubtedly true; there is no getting away
from the fact that a dream is most accurately reproduced if we try to remember it immediately after waking, and that the recollection of it becomes more and more defective as the day goes on. On the other hand, it has to be recognized that the impression that we have dreamed a good deal more than we are able to reproduce is very often based on an illusion, the origin of which we shall explain later on. Moreover, the assumption of a condensation in the dream-work is not affected by the possibility of forgetting a part of dreams, for it may be demonstrated by the multitude of ideas pertaining to those individual parts of the dream which do remain in the memory. If a large part of the dream has really escaped the memory, we are probably deprived of access to a new series of dream-thoughts. We have no justification for expecting that those portions of the dream which have been lost should likewise have referred only to those thoughts which we know from the analysis of the portions which have been preserved. 
In view of the very great number of ideas which analysis elicits for each individual element of the dream-content, the principal doubt in the minds of many readers will be whether it is permissible to count everything that subsequently occurs to the mind during analysis as forming part of the dream-thoughts - in other words, to assume that all these thoughts have been active in the sleeping state, and have taken part in the formation of the dream. Is it not more probable that new combinations of thoughts are developed in the course of analysis, which did not participate in the
formation of the dream? To this objection I can give only a conditional reply. It is true, of course, that separate combinations of thoughts make their first appearance during the analysis; but one can convince oneself every time this happens that such new combinations have been established only between thoughts which have already been connected in other ways in the dream-thoughts; the new combinations are, so to speak, corollaries, short-circuits, which are made possible by the existence of other, more fundamental modes of connection. In respect of the great majority of the groups of thoughts revealed by analysis, we are obliged to admit that they have already been active in the formation of the dream, for if we work through a succession of such thoughts, which at first sight seem to have played no part in the formation of the dream, we suddenly come upon a thought which occurs in the dream-content, and is indispensable to its interpretation, but which is nevertheless inaccessible except through this chain of thoughts. The reader may here turn to the dream of the botanical monograph, which is obviously the result of an astonishing
degree of condensation, even though I have not given the complete analysis.
But how, then, are we to imagine the psychic condition of the sleeper which precedes dreaming? Do all the dream-thoughts exist side by side, or do they pursue one another, or are there several simultaneous trains of thought, proceeding from different centres, which subsequently meet? I do not think it is necessary at this point to form a plastic conception of the psychic condition at the time of dream-formation. But let us not forget that we are concerned with unconscious thinking, and that the process may easily be different from that which we observe in ourselves in deliberate
contemplation accompanied by consciousness.
The fact, however, is irrefutable that dream-formation is based on a process of condensation. How, then, is this condensation effected?
Now, if we consider that of the dream-thoughts ascertained only the most restricted number are represented in the dream by means of one of their conceptual elements, we might conclude that the condensation is accomplished by means of omission, inasmuch as the dream is not a faithful translation or projection, point by point, of the dream-thoughts, but a very incomplete and defective reproduction of them. This view, as we shall soon perceive, is a very inadequate one. But for the present let us take it as a point of departure, and ask ourselves: If only a few of the elements of the dream-thoughts make their way into the dream-content, what are the conditions that determine their selection? In order to solve this problem, let us turn our attention to those elements of the dream-content which must have fulfilled the conditions for which we are looking. The most suitable material for this investigation will be a dream to whose formation a particularly intense condensation has contributed. I select the dream, cited in chapter V., of the botanical monograph.
Dream-content: I have written a monograph upon a certain (indeterminate) species of plant. The book lies before me. I am just turning over a folded coloured plate. A dried specimen of the plant is bound up in this copy, as in a herbarium.
The most prominent element of this dream is the botanical monograph. This is derived from the impressions of the dream-day; I had actually seen a monograph on the genus Cyclamen in a bookseller's window. The mention of this genus is lacking in the dream-content; only the monograph and its relation to botany have remained. The botanical monograph immediately reveals its relation to the work on cocaine which I once wrote; from cocaine the train of thought proceeds on the one hand to a Festschrift, and on the other to my friend, the oculist, Dr. Koenigstein, who was partly responsible for the introduction of cocaine as a local anaesthetic. Moreover, Dr. Koenigstein is connected with the recollection of an interrupted conversation I had had with him on the previous evening, and with all sorts of ideas relating to the remuneration of medical and surgical services among colleagues. This conversation, then, is the actual dream-stimulus; the monograph on cyclamen is also a real incident, but one of an indifferent nature; as I now see, the botanical monograph of the dream proves to be a common mean between the two experiences of the day, taken over unchanged from an indifferent impression, and bound with the psychically significant experience by means of the most copious associations.
Not only the combined idea of the botanical monograph, however, but also each of its separate elements, botanical and monograph, penetrates farther and farther, by manifold associations, into the confused tangle of the dream-thoughts. To botanical belong the recollections of the person of Professor Gartner (German: Gartner = gardener), of his blooming wife, of my patient, whose name is Flora, and of a lady concerning whom I told the story of the forgotten flowers. Gartner, again, leads me to the laboratory and the conversation with Koenigstein; and the allusion to the two female patients belongs to the same conversation. From the lady with the flowers a train of thoughts branches off to the favourite flowers of my wife, whose other branch leads to the title of the hastily seen monograph. Further, botanical recalls an episode at the Gymnasium, and a university examination; and a fresh subject - that of my hobbies - which was broached in the above-mentioned conversation, is linked up, by means of what is humorously called my favourite flower, the artichoke, with the train of thoughts proceeding from the forgotten flowers; behind artichoke there lies, on the one hand, a recollection of Italy, and on the other a reminiscence of a scene of my childhood, in which I first formed
an acquaintance - which has since then grown so intimate - with books. Botanical, then, is a veritable nucleus, and, for the dream, the meeting point of many trains of thought; which, I can testify, had all really been brought into connection by the conversation referred to. Here we find ourselves in a thought-factory, in which, as in The Weaver's Masterpiece:
The little shuttles to and fro
Fly, and the threads unnoted flow;
One throw links up a thousand threads.
Monograph in the dream, again, touches two themes: the one-sided nature of my studies, and the costliness of my hobbies. The impression derived from this first investigation is that the elements botanical and monograph were taken up into the dream-content because they were able to offer the most numerous points of contact with the greatest number of dream-thoughts, and thus represented nodal points at which a great number of the dream-thoughts met together, and because they were of manifold significance in respect of the meaning of the dream. The fact upon which this explanation is based may be expressed in another form: Every element of the dream-content proves to be overdetermined - that is, it appears several times over in the dream-thoughts.
We shall learn more if we examine the other components of the dream in respect of their occurrence in the dream thoughts. The coloured plate refers (cf. the analysis in chapter V.) to a new subject, the criticism passed upon my work by colleagues, and also to a subject already represented in the dream - my hobbies - and, further, to a memory of my childhood, in which I pull to pieces a book with coloured plates; the dried specimen of the plant relates to my experience with the herbarium at the Gymnasium, and gives this memory particular emphasis. Thus I perceive the nature of the relation between the dream-content and dream-thoughts: Not only are the elements of the dream determined several times over by the dream-thoughts, but the individual dream-thoughts are represented in the dream by several elements. Starting from an element of the dream, the path of the association leads to a number of dream-thoughts; and from a single dream-thought to several elements of the dream. In the process of dream-formation, therefore, it is not the case that a single dream-thought, or a group of dream-thoughts, supplies the dream-content with an abbreviation of itself as its representative, and that the next dream-thought supplies another abbreviation as its representative (much as
representatives are elected from among the population); but rather that the whole mass of the dream-thoughts is subjected to a certain elaboration, in the course of which those elements that receive the strongest and completest support stand out in relief; so that the process might perhaps be likened to election by the scrutin du liste. Whatever dream I may subject to such a dissection, I always find the same fundamental principle confirmed - that the dream-elements have been formed out of the whole mass of the dream-thoughts, and that every one of them appears, in relation to the dream-thoughts, to have a multiple determination.
It is certainly not superfluous to demonstrate this relation of the dream-content to the dream-thoughts by means of a further example, which is distinguished by a particularly artful intertwining of reciprocal relations. The dream is that of a patient whom I am treating for claustrophobia (fear of enclosed spaces). It will soon become evident why I feel myself called upon to entitle this exceptionally clever piece of dream-activity:
II. "A Beautiful Dream"
The dreamer is driving with a great number of companions in X-street, where there is a modest hostelry (which is not the case). A theatrical performance is being given in one of the rooms of the inn. He is first spectator, then actor. Finally the company is told to change their clothes, in order to return to the city. Some of the company are shown into rooms on the ground floor, others to rooms on the first floor. Then a dispute arises. The people upstairs are annoyed because those downstairs have not yet finished changing, so that they cannot come down. His brother is upstairs; he is downstairs; and he is angry with his brother because they are so hurried. (This part obscure.) Besides, it was already decided, upon their arrival, who was to go upstairs and who down. Then he goes alone up the hill towards the city, and he walks so heavily, and with such difficulty, that he cannot move from the spot. An elderly gentleman joins him and talks angrily of the King of Italy. Finally, towards the top of the hill, he is able to walk much more easily.
The difficulty experienced in climbing the hill was so distinct that for some time after waking he was in doubt whether the experience was a dream or the reality.
Judged by the manifest content, this dream can hardly be eulogized. Contrary to the rules, I shall begin the interpretation with that portion to which the dreamer referred as being the most distinct.
The difficulty dreamed of, and probably experienced during the dream - difficulty in climbing, accompanied by dyspnoea - was one of the symptoms which the patient had actually exhibited some years before, and which, in conjunction with other symptoms, was at the time attributed to tuberculosis (probably hysterically simulated). From our study of exhibition-dreams we are already acquainted with this sensation of being inhibited in motion, peculiar to dreams, and here again we find it utilized as material always available for the purposes of any other kind of representation. The part of the dream-content which represents climbing as difficult at first, and easier at the top of the hill, made me think, while
it was being related, of the well-known masterly introduction to Daudet's Sappho. Here a young man carries the woman he loves upstairs; she is at first as light as a feather, but the higher he climbs the more she weighs; and this scene is symbolic of the process of their relation, in describing which Daudet seeks to admonish young men not to lavish an earnest affection upon girls of humble origin and dubious antecedents. Although I knew that my patient had recently had a love-affair with an actress, and had broken it off, I hardly expected to find that the interpretation which had occurred to me was correct. The situation in Sappho is actually the reverse of that in the dream; for in the dream climbing was difficult at the first and easy later on; in the novel the symbolism is pertinent only if what was at first easily carried finally proves to be a heavy burden. To my astonishment, the patient remarked that the interpretation fitted in very well with the plot of a play which he had seen the previous evening. The play was called Rund um Wien (Round about Vienna), and treated of the career of a girl who was at first respectable, but who subsequently
lapsed into the demimonde, and formed relations with highly-placed lovers, thereby climbing, but finally she went downhill faster and faster. This play reminded him of another, entitled Von Stufe zu Stufe (From Step to Step), the poster advertising which had depicted a flight of stairs. -
To continue the interpretation: The actress with whom he had had his most recent and complicated affair had lived in X-street. There is no inn in this street. However, while he was spending part of the summer in Vienna for the sake of this lady, he had lodged (German: abgestiegen = stopped, literally stepped off) at a small hotel in the neighbourhood. When he was leaving the hotel, he said to the cab-driver: "I am glad at all events that I didn't get any vermin here!" (Incidentally, the dread of vermin is one of his phobias.) Whereupon the cab-driver answered: "How could anybody stop there! That isn't a hotel at all, it's really nothing but a pub!"
The pub immediately reminded him of a quotation:
Of a wonderful host
I was lately a guest.
But the host in the poem by Uhland is an apple-tree. Now a second quotation continues the train of thought:
FAUST (dancing with the young witch).
A lovely dream once came to me;
I then beheld an apple-tree,
And there two fairest apples shone:
They lured me so, I climbed thereon.
THE FAIR ONE
Apples have been desired by you,
Since first in Paradise they grew;
And I am moved with joy to know
That such within my garden grow.
There is not the slightest doubt what is meant by the apple-tree and the apples. A beautiful bosom stood high among the charms by which the actress had bewitched our dreamer.
Judging from the context of the analysis, we had every reason to assume that the dream referred to an impression of the dreamer's childhood. If this is correct, it must have referred to the wet-nurse of the dreamer, who is now a man of nearly thirty years of age. The bosom of the nurse is in reality an inn for the child. The nurse, as well as Daudet's Sappho, appears as an allusion to his recently abandoned mistress.
The (elder) brother of the patient also appears in the dream-content; he is upstairs, while the dreamer himself is downstairs. This again is an inversion, for the brother, as I happen to know, has lost his social position, while my patient has retained his. In relating the dream-content, the dreamer avoided saying that his brother was upstairs and that he himself was downstairs. This would have been to obvious an expression, for in Austria we say that a man is on the ground floor when he has lost his fortune and social position, just as we say that he has come down. Now the fact that at this point in the dream something is represented as inverted must have a meaning; and the inversion must apply to some other relation between the dream-thoughts and the dream-content. There is an indication which suggests how this inversion is to be understood. It obviously applies to the end of the dream, where the circumstances of climbing are the reverse of those described in Sappho. Now it is evident what inversion is meant: In Sappho the man carries the woman who stands in a sexual relation to him; in the dream-thoughts, conversely, there is a reference to a woman carrying a man: and, as this could occur only in childhood, the reference is once more to the nurse who carries the heavy child. Thus the final portion of the dream succeeds in representing Sappho and the nurse in the same allusion.
Just as the name Sappho has not been selected by the poet without reference to a Lesbian practise, so the portions of the dream in which people are busy upstairs and downstairs, above and beneath, point to fancies of a sexual content with which the dreamer is occupied, and which, as suppressed cravings, are not unconnected with his neurosis. Dream-interpretation itself does not show that these are fancies and not memories of actual happenings; it only furnishes us with a set of thoughts and leaves it to us to determine their actual value. In this case real and imagined happenings appear at first as of equal value - and not only here, but also in the creation of more important psychic structures than dreams. A large company, as we already know, signifies a secret. The brother is none other than a representative, drawn into the scenes of childhood by fancying backwards, of all of the subsequent for women's favours. Through the medium of an experience indifferent in itself, the episode of the gentleman who talks angrily of the King of Italy refers to the intrusion of people of low rank into aristocratic society. It is as though the warning which Daudet gives to young men were to be supplemented by a similar warning applicable to a suckling child.
In the two dreams here cited I have shown by italics where one of the elements of the dream recurs in the dream-thoughts, in order to make the multiple relations of the former more obvious. Since, however, the analysis of these dreams has not been carried to completion, it will probably be worth while to consider a dream with a full analysis, in order to demonstrate the manifold determination of the dream-content. For this purpose I shall select the dream of Irma's injection (see chapter II). From this example we shall readily see that the condensation-work in the dream formation has made use of more means than one.
The chief person in the dream-content is my patient Irma, who is seen with the features which belong to her waking life, and who therefore, in the first instance, represents herself. But her attitude, as I examine her at the window, is taken from a recollection of another person, of the lady for whom I should like to exchange my patient, as is shown by the dream-thoughts. Inasmuch as Irma has a diphtheritic membrane, which recalls my anxiety about my eldest daughter, she comes to represent this child of mine, behind whom, connected with her by the identity of their names, is concealed the person of the patient who died from the effects of poison. In the further course of the dream the Significance of Irma's personality changes (without the alteration of her image as it is seen in the dream): she becomes one of the children whom we examine in the public dispensaries for children's diseases, where my friends display the differences in their mental capacities. The transition was obviously effected by the idea of my little daughter. Owing to her unwillingness to open her mouth, the same Irma constitutes an allusion to another lady who was examined by me, and, also in the same connection, to my wife. Further, in the morbid changes which I discover in her throat I have summarized allusions to quite a number of other persons.
All these people whom I encounter as I follow up the associations suggested by Irma do not appear personally in the dream; they are concealed behind the dream-person Irma, who is thus developed into a collective image, which, as might be expected, has contradictory features. Irma comes to represent these other persons, who are discarded in the work of condensation, inasmuch as I allow anything to happen to her which reminds me of these persons, trait by trait.
For the purposes of dream-condensation I may construct a composite person in yet another fashion, by combining the actual features of two or more persons in a single dream-image. It is in this fashion that the Dr. M of my dream was constructed; he bears the name of Dr. M, and he speaks and acts as Dr. M does, but his bodily characteristics and his malady belong to another person, my eldest brother; a single feature, paleness, is doubly determined, owing to the fact that it is common to both persons. Dr. R, in my dream about my uncle, is a similar composite person. But here the dream-image is constructed in yet another fashion. I have not united features peculiar to the one person with the features of the other, thereby abridging by certain features the memory-picture of each; but I have adopted the method employed by Galton in producing family portraits; namely, I have superimposed the two images, so that the common features stand out in stronger relief, while those which do not coincide neutralize one another and become indistinct. In the dream of my uncle the fair beard stands out in relief, as an emphasized feature, from a physiognomy which belongs to two persons, and which is consequently blurred; further, in its reference to growing grey the beard contains an allusion to my father and to myself.
The construction of collective and composite persons is one of the principal methods of dream-condensation. We shall presently have occasion to deal with this in another connection.
The notion of dysentry in the dream of Irma's injection has likewise a multiple determination; on the one hand, because of its paraphasic assonance with diphtheria. and on the other because of its reference to the patient whom I sent to the East, and whose hysteria had been wrongly diagnosed.
The mention of propyls in the dream proves again to be an interesting case of condensation. Not propyls but amyls were included in the dreamthoughts. One might think that here a simple displacement had occured in the course of dream-formation. This is in fact the case, but the displacement serves the purposes of the condensation, as is shown from the following supplementary analysis: If I dwell for a moment upon the word propylen (German) its assonance with the word propylaeum suggests itself to me. But a propylaeum is to be found not only in Athens, but also in Munich. In the latter city, a year before my dream, I had visited a friend who was seriously ill, and the reference to him in trimethylamin, which follows closely upon propyls, is unmistakable.
I pass over the striking circumstance that here, as elsewhere in the analysis of dreams, associations of the most widely differing values are employed for making thought-connections as though they were equivalent, and I yield to the temptation to regard the procedure by which amyls in the dream-thoughts are replaced in the dream-content by propyls as a sort of plastic process.
On the one hand, here is the group of ideas relating to my friend Otto, who does not understand me, thinks I am in the wrong, and gives me the liqueur that smells of amyls; on the other hand, there is the group of ideas - connected with the first by contrast - relating to my Berlin friend who does understand me, who would always think that I was right, and to whom I am indebted for so much valuable information concerning the chemistry of sexual processes.
What elements in the Otto group are to attract my particular attention are determined by the recent circumstances which are responsible for the dream; amyls belong to the element so distinguished, which are predestined to find their way into the dream-content. The large group of ideas centering upon William is actually stimulated by the contrast between William and Otto, and those elements in it are emphasized which are in tune with those already stirred up in the Otto group. In the whole of this dream I am continually recoiling from somebody who excites my displeasure towards another person with whom I can at will confront the first; trait by trait I appeal to the friend as against the enemy. Thus amyls in the Otto group awakes recollections in the other group, also belonging to the region of chemistry; trimethylamin, which receives support from several quarters, finds its way into the dream-content. Amyls, too, might have got into the dream-content unchanged, but it yields to the influence of the William group, inasmuch as out of the whole range of recollections covered by this name an element is sought out which is able to furnish a double determination for amyls. Propyls is closely associated with amyls; from the William group comes Munich with its propylaeum. Both groups are united in propyls - propylaeum. As though by a compromise, this intermediate element then makes its way into the dream-content. Here a common mean which permits of a multiple determination has been created. It thus becomes palpable that a multiple determination must facilitate penetration into the dream-content. For the purpose of this mean-formation a displacement of the attention has been unhesitatingly effected from what is really intended to something adjacent to it in the associations.
The study of the dream of Irma's injection has now enabled us to obtain some insight into the process of condensation which occurs in the formation of dreams. We perceive, as peculiarities of the condensing process, a selection of those elements which occur several times over in the dream-content, the formation of new unities (composite persons, mixed images), and the production of common means. The purpose which is served by condensation, and the means by which it is brought about, will be investigated when we come to study in all their bearings the psychic processes at work in the formation of dreams. Let us for the present be content with establishing the fact of dream-condensation as a relation
between the dream-thoughts and the dream-content which deserves attention.
The condensation-work of dreams becomes most palpable when it takes words and means as its objects. Generally speaking, words are often treated in dreams as things, and therefore undergo the same combinations as the ideas of things. The results of such dreams are comical and bizarre word-formations.
1. A colleague sent an essay of his, in which he had, in my opinion, overestimated the value of a recent physiological discovery, and had expressed himself, moreover, in extravagant terms. On the following night I dreamed a sentence which obviously referred to this essay: "That is a truly norekdal style." The solution of this word-formation at first gave me some difficulty; it was unquestionably formed as a parody of the superlatives colossal, pyramidal; but it was not easy to say where it came from. At last the monster fell apart into the two names Nora and Ekdal, from two well-known plays by Ibsen. I had previously read a newspaper article on Ibsen by the writer whose latest work I was now criticizing in my dream.
2. One of my female patients dreams that a man with a fair beard and a peculiar glittering eye is pointing to a sign board attached to a tree which reads: uclamparia - wet.
Analysis. - The man was rather authoritative-looking, and his peculiar glittering eye at once recalled the church of San Paolo, near Rome, where she had seen the mosaic portraits of the Popes. One of the early Popes had a golden eye (this is really an optical illusion, to which the guides usually call attention). Further associations showed that the general physiognomy of the man corresponded with her own clergyman (pope), and the shape of the fair beard recalled her doctor (myself), while the stature of the man in the dream recalled her father. All these persons stand in the same relation to her; they are all guiding and directing the course of her life. On further questioning, the golden eye recalled gold - money - the rather expensive psycho-analytic treatment, which gives her a great deal of concern. Gold, moreover, recalls the gold cure for alcoholism - Herr D, whom she would have married, if it had not been for his clinging to the disgusting alcohol habit - she does not object to anyone's taking an occasional drink; she herself sometimes drinks beer and liqueurs. This again brings her back to her visit to San Paolo (fuori la mura) and its surroundings. She remembers that in the neighbouring monastery of the Tre Fontane she drank a liqueur made of eucalyptus by the Trappist monks of the monastery. She then relates how the monks transformed this malarial and swampy region into a dry and wholesome neighbourhood by planting numbers of eucalyptus trees. The word uclamparia then resolves itself into eucalyptus and malaria, and the word wet refers to the former swampy nature of the locality. Wet also suggests dry. Dry is actually the name of the man whom she would have married but for his overindulgence in alcohol. The peculiar name of Dry is of Germanic origin (drei = three) and hence, alludes to the monastery of the Three (drei) Fountains. In talking of Mr. Dry's habit she used the strong expression: "He could drink a fountain." Mr. Dry jocosely refers to his habit by
saying: "You know I must drink because I am always dry" (referring to his name). The eucalyptus refers also to her neurosis, which was at first diagnosed as malaria. She went to Italy because her attacks of anxiety, which were accompanied by marked rigors and shivering, were thought to be of malarial origin. She bought some eucalyptus oil from the monks, and she maintains that it has done her much good.
The condensation uclamparia - wet is, therefore, the point of junction for the dream as well as for the neurosis.
3. In a rather long and confused dream of my own, the apparent nucleus of which is a sea-voyage, it occurs to me that the next port is Hearsing, and next after that Fliess. The latter is the name of my friend in B, to which city I have often journeyed. But Hearsing is put together from the names of the places in the neighbourhood of Vienna, which so frequently end in "ing": Hietzing, Liesing, Moedling (the old Medelitz, meae deliciae, my joy; that is, my own name, the German for joy being Freude), and the English hearsay, which points to calumny, and establishes the relation to the indifferent dream-stimulus of the day - a poem in Fliegende Blatter about a slanderous dwarf, Sagter Hatergesagt (Saidhe Hashesaid). By the combination of the final syllable ing with the name Fliess, Vlissingen is obtained, which is a real port through which my brother passes when he comes to visit us from England. But the English for Vlissingen is Flushing, which signifies blushing, and recalls patients suffering from erythrophobia (fear of blushing), whom I sometimes treat, and also a recent publication of Bechterew's, relating to this neurosis, the reading of which angered me.
4. Upon another occasion I had a dream which consisted of two separate parts. The first was the vividly remembered word Autodidasker: the second was a faithful reproduction in the dream-content of a short and harmless fancy which had been developed a few days earlier, and which was to the effect that I must tell Professor N, when I next saw him: "The patient about whose condition I last consulted you is really suffering from a neurosis, just as you suspected." So not only must the newly-coined Autodidasker satisfy the requirement that it should contain or represent a compressed meaning, but this meaning must have a valid connection with my resolve - repeated from waking life - to give Professor
N due credit for his diagnosis.
Now Autodidasker is easily separated into author (German, Autor), autodidact, and Lasker, with whom is associated the name Lasalle. The first of these words leads to the occasion of the dream - which this time is significant. I had brought home to my wife several volumes by a well known author who is a friend of my brother's, and who, as I have learned, comes from the same neighbourhood as myself (J. J. David). One evening she told me how profoundly impressed she had been by the pathetic sadness of a story in one of David's novels (a story of wasted talents), and our conversation turned upon the signs of talent which we perceive in our own children. Under the influence of what she had just read, my wife expressed some concern about our children, and I comforted her with the remark that precisely such dangers as she feared can be averted by training. During the night my thoughts proceeded farther, took up my wife's concern for the children, and interwove with it all sorts of other things. Something which the novelist had said to my brother on the subject of marriage showed my thoughts a by-path which might lead to representation in the dream. This path led to Breslau; a lady who was a very good friend of ours had married and gone to live there. I found in Breslau Lasker and Lasalle, two examples to justify the fear lest our boys should be ruined by women, examples which enabled me to represent simultaneously two ways of influencing a man to his undoing. The Cherchez la femme, by which these thoughts may be summarized, leads me, if taken in another sense, to my brother, who is still married and whose name is Alexander. Now I see that Alex, as we abbreviate the name, sounds almost like an inversion of Lasker, and that this fact must have contributed to send my thoughts on a detour by way of Breslau.
But the playing with names and syllables in which I am here engaged has yet another meaning. It represents the wish that my brother may enjoy a happy family life, and this in the following manner: In the novel of artistic life, L'OEuvre, which, by virtue of its content, must have been in association with my dream-thoughts, the author, as is well-known, has incidentally given a description of his own person and his own domestic happiness, and appears under the name of Sandoz. In the metamorphosis of his name he probably went to work as follows: Zola, when inverted (as children are fond of inverting names) gives Aloz. But this was still too undisguised; he therefore replaced the syllable Al, which stands at the beginning of the name Alexander, by the third syllable of the same name, sand, and thus arrived at Sandoz. My autodidasker originated in a similar fashion.
My phantasy - that I am telling Professor N that the patient whom we have both seen is suffering from a neurosis - found its way into the dream in the following manner: Shortly before the close of my working year, I had a patient in whose case my powers of diagnosis failed me. A serious organic trouble - possibly some alterative degeneration of the spinal cord - was to be assumed, but could not be conclusively demonstrated. It would have been tempting to diagnose the trouble as a neurosis, and this would have put an end to all my difficulties, but for the fact that the sexual anamnesis, failing which I am unwilling to admit a neurosis, was so energetically denied by the patient. In my embarrassment I called to my assistance the physician whom I respect most of all men (as others do also), and to whose authority I surrender most completely. He listened to my doubts, told me he thought them justified, and then said: "Keep on observing the man, it is probably a neurosis." Since I know that he does not share my opinions concerning the aetiology of the neuroses, I refrained from contradicting him, but I did not conceal my scepticism. A few days later I informed the patient that I did not know what to do with him, and advised him to go to someone else. Thereupon, to my great astonishment, he began to beg my pardon for having lied to me: he had felt so ashamed; and now he revealed to me just that piece of sexual aetiology which I had expected, and which I found necessary for assuming the existence of a neurosis. This was a relief to me, but at the same time a humiliation; for I had to admit that my consultant, who was not disconcerted by the absence of anamnesis, had judged the case more correctly. I made up my mind to tell him, when next I saw him, that he had been right and I had been wrong.
This is just what I do in the dream. But what sort of a wish is fulfilled if I acknowledge that I am mistaken? This is precisely my wish; I wish to be mistaken as regards my fears - that is to say, I wish that my wife, whose fears I have appropriated in my dream-thoughts, may prove to be mistaken. The subject to which the fact of being right or wrong is related in the dream is not far removed from that which is really of interest to the dream-thoughts. We have the same pair of alternatives, of either organic or functional impairment caused by a woman, or actually by the sexual life - either tabetic paralysis or a neurosis - with which latter the nature of Lasalle's undoing is indirectly connected.
In this well-constructed (and on careful analysis quite transparent) dream, Professor N appears not merely on account of this analogy, and my wish to be proved mistaken, or the associated references to Breslau and to the family of our married friend who lives there, but also on account of the following little dialogue which followed our consultation: After he had acquitted himself of his professional duties by making the abovementioned suggestion, Dr. N proceeded to discuss personal matters. "How many children have you now?" - "Six." - A thoughtful and respectful gesture. - "Girls, boys?" - "Three of each. They are my pride and my riches." - "Well, you must be careful; there is no difficulty about the girls, but the boys are a difficulty later on as regards their upbringing." I replied that until now they had been very tractable; obviously this prognosis of my boys' future pleased me as little as his diagnosis of my patient, whom he believed to be suffering only from a neurosis. These two impressions, then, are connected by their continuity, by their being successively received; and when I incorporate the story of the neurosis into the dream, I substitute it for the conversation on the subject of upbringing, which is even more closely connected with the dream-thoughts, since it touches so closely upon the anxiety subsequently expressed by my wife. Thus, even my fear that N may prove to be right in his remarks on the difficulties to be met with in bringing up boys is admitted into the dream-content, inasmuch as it is concealed behind the representation of my wish that I may be wrong to harbour such apprehensions. The same phantasy serves without alteration to represent both the conflicting alternatives.
Examination-dreams present the same difficulties to interpretation that I have already described as characteristic of most typical dreams. The associative material which the dreamer supplies only rarely suffices for interpretation. A deeper understanding of such dreams has to be accumulated from a considerable number of examples. Not long ago I arrived at a conviction that reassurances like "But you already are a doctor," and so on, not only convey a consolation but imply a reproach as well. This would have run: "You are already so old, so far advanced in life, and yet you still commit such follies, are guilty of such childish behaviour." This mixture of self-criticism and consolation would correspond with the examination-dreams. After this it is no longer surprising that the reproaches in the last analysed examples concerning follies and childish behaviour should relate to repetitions of reprehensible sexual acts.
The verbal transformations in dreams are very similar to those which are known to occur in paranoia, and which are observed also in hysteria and obsessions. The linguistic tricks of children, who at a certain age actually treat words as objects, and even invent new languages and artificial syntaxes, are a common source of such occurrences both in dreams and in the psychoneuroses.
The analysis of nonsensical word-formations in dreams is particularly well suited to demonstrate the degree of condensation effected in the dreamwork. From the small number of the selected examples here considered it must not be concluded that such material is seldom observed or is at all exceptional. It is, on the contrary, very frequent, but, owing to the dependence of dream interpretation on psychoanalytic treatment, very few examples are noted down and reported, and most of the analyses which are reported are comprehensible only to the specialist in neuropathology.
When a spoken utterance, expressly distinguished as such from a thought, occurs in a dream, it is an invariable rule that the dream-speech has originated from a remembered speech in the dream-material. The wording of the speech has either been preserved in its entirety or has been slightly altered in expression. frequently the dream-speech is pieced together from different recollections of spoken remarks; the wording has remained the same, but the sense has perhaps become ambiguous, or differs from the wording. Not infrequently the dream-speech serves merely as an allusion to an incident in connection with which the remembered speech was made.
B. The Work of Displacement
Another and probably no less significant relation must have already forced itself upon our attention while we were collecting examples of dreamcondensation. We may have noticed that these elements which obtrude themselves in the dream-content as its essential components do not by any means play this same part in the dream-thoughts. As a corollary to this, the converse of this statement is also true. That which is obviously the essential content of the dream-thoughts need not be represented at all in the dream. The dream is, as it were, centred elsewhere; its content is
arranged about elements which do not constitute the central point of the dream-thoughts. Thus, for example, in the dream of the botanical monograph the central point of the dream-content is evidently the element botanical; in the dream-thoughts, we are concerned with the complications and conflicts resulting from services rendered between colleagues which place them under mutual obligations; later on with the reproach that I am in the habit of sacrificing too much time to my hobbies; and the element botanical finds no place in this nucleus of the dreamthoughts, unless it is loosely connected with it by antithesis, for botany was never among my favourite subjects. In the Sappho-dream of my
patient, ascending and descending, being upstairs and down, is made the central point; the dream, however, is concerned with the danger of sexual relations with persons of low degree; so that only one of the elements of the dream-thoughts seems to have found its way into the dreamcontent, and this is unduly expanded. Again, in the dream of my uncle, the fair beard, which seems to be its central point, appears to have no rational connection with the desire for greatness which we have recognized as the nucleus of the dream-thoughts. Such dreams very naturally give us an impression of a displacement. In complete contrast to these examples, the dream of Irma's injection shows that individual elements may claim the same place in dream-formation as that which they occupy in the dream-thoughts. The recognition of this new and utterly inconstant relation between the dream-thoughts and the dream-content will probably astonish us at first. If we find, in a psychic process of normal life, that one idea has been selected from among a number of others, and has acquired a particular emphasis in our consciousness, we are wont to regard this as proof that a peculiar psychic value (a certain degree of interest) attaches to the victorious idea. We now discover that this value of the individual element in the dream-thoughts is not retained in dream-formation, or is not taken into account. For there is no doubt which of the elements of the dream-thoughts are of the highest value; our judgment informs us immediately. In dream-formation the essential elements, those that are emphasized by intensive interest, may be treated as though they were subordinate, while they are replaced in the dream by other elements, which were certainly subordinate in the dream-thoughts. It seems at first as though the psychic intensity of individual ideas were of no account in their selection for dream-formation, but only their greater or lesser multiplicity of determination. One might be inclined to think that what gets into the dream is not what is important in the dream-thoughts, but what is contained in them several times over; but our understanding of dreamformation is not much advanced by this assumption; to begin with, we cannot believe that the two motives of multiple determination and intrinsic value can influence the selection of the dream otherwise than in the same direction. Those ideas in the dream-thoughts which are most important are probably also those which recur most frequently, since the individual dream-thoughts radiate from them as centres. And yet the dream may reject these intensely emphasized and extensively reinforced elements, and may take up into its content other elements which are only extensively reinforced.
This difficulty may be solved if we follow up yet another impression received during the investigation of the over-determination of the dreamcontent. Many readers of this investigation may already have decided, in their own minds, that the discovery of the multiple determination of the dream-elements is of no great importance, because it is inevitable. Since in analysis we proceed from the dream-elements, and register all the ideas which associate themselves with these elements, is it any wonder that these elements should recur with peculiar frequency in the thoughtmaterial
obtained in this manner? While I cannot admit the validity of this objection, I am now going to say something that sounds rather like it: Among the thoughts which analysis brings to light are many which are far removed from the nucleus of the dream, and which stand out like artificial interpolations made for a definite purpose. Their purpose may readily be detected; they establish a connection, often a forced and farfetched connection, between the dream-content and the dream-thoughts, and in many cases, if these elements were weeded out of the analysis, the components of the dream-content would not only not be over-determined, but they would not be sufficiently determined. We are thus led to the conclusion that multiple determination, decisive as regards the selection made by the dream, is perhaps not always a primary factor in dreamformation, but is often a secondary product of a psychic force which is as yet unknown to us. Nevertheless, it must be of importance for the entrance of the individual elements into the dream, for we may observe that, in cases where multiple determination does not proceed easily from the dream-material, it is brought about with a certain effort.
It now becomes very probable that a psychic force expresses itself in the dream-work which, on the one hand, strips the elements of the high psychic value of their intensity and, on the other hand, by means of over-determination, creates new significant values from elements of slight value, which new values then make their way into the dream-content. Now if this is the method of procedure, there has occurred in the process of dream-formation a transference and displacement of the psychic intensities of the individual elements, from which results the textual difference between the dream-content and the thought-content. The process which we here assume to be operative is actually the most essential part of the dream-work; it may fitly be called dream-displacement. Dream-displacement and dream condensation are the two craftsmen to whom we may chiefly ascribe the structure of the dream.
I think it will be easy to recognize the psychic force which expresses itself in dream-displacement. The result of this displacement is that the dream-content no longer has any likeness to the nucleus of the dream-thoughts, and the dream reproduces only a distorted form of the dream-wish in the unconscious. But we are already acquainted with dream-distortion; we have traced it back to the censorship which one psychic instance in the psychic life exercises over another. Dream-displacement is one of the chief means of achieving this distortion. Is fecit, cui profuit. We must assume that dream-displacement is brought about by the influence of this censorship, the endopsychic defence.
"Concerning a man who possesses the remarkable faculty of never dreaming nonsense...."
"Your marvellous faculty of dreaming as if you were awake is based upon your virtues, upon your goodness, your justice, and your love of truth; it is the moral clarity of your nature which makes everything about you intelligible to me."
"But if I really give thought to the matter," was the reply, "I almost believe that all men are made as I am, and that no one ever dreams nonsense! A dream which one remembers so distinctly that one can relate it afterwards, and which, therefore, is no dream of delirium, always has a meaning; why, it cannot be otherwise! For that which is in contradiction to itself can never be combined into a whole. The fact that time and space are often thoroughly shaken up, detracts not at all from the real content of the dream, because both are without any significance whatever for its essential content. We often do the same thing in waking life; think of fairy-tales, of so many bold and pregnant creations of fantasy, of
which only a foolish person would say: 'That is nonsense! For it isn't possible.'"
"If only it were always possible to interpret dreams correctly, as you have just done with mine!" said the friend.
"That is certainly not an easy task, but with a little attention it must always be possible to the dreamer. You ask why it is generally impossible? In your case there seems to be something veiled in your dreams, something unchaste in a special and exalted fashion, a certain secrecy in your nature, which it is difficult to fathom; and that is why your dreams so often seem to be without meaning, or even nonsensical. But in the profoundest sense, this is by no means the case; indeed it cannot be, for a man is always the same person, whether he wakes or dreams."
The manner in which the factors of displacement, condensation and over-determination interact with one another in dream-formation - which is the ruling factor and which the subordinate one - all this will be reserved as a subject for later investigation. In the meantime, we may state, is a second condition which the elements that find their way into the dream must satisfy, that they must be withdrawn from the resistance of the censorship. But henceforth, in the interpretation of dreams, we shall reckon with dream-displacement as an unquestionable fact.
C. The Means of Representation in Dreams
Besides the two factors of condensation and displacement in dreams, which we have found to be at work in the transformation of the latent dream material into the manifest dream-content, we shall, in the course of this investigation, come upon two further conditions which exercise an unquestionable influence over the selection of the material that eventually appears in the dream. But first, even at the risk of seeming to interrupt our progress, I shall take a preliminary glance at the processes by which the interpretation of dreams is accomplished. I do not deny that the best way of explaining them, and of convincing the critic of their reliability, would be to take a single dream as an example, to detail its interpretation, as I did (in Chapter II) in the case of the dream of Irma's injection, but then to assemble the dream-thoughts which I had discovered, and from them to reconstruct the formation of the dream - that is to say, to supplement dream-analysis by dream-synthesis. I have done this with several specimens for my own instruction; but I cannot undertake to do it here, as I am prevented by a number of considerations (relating to the psychic material necessary for such a demonstration) such as any right-thinking person would approve. In the analysis of dreams these considerations present less difficulty, for an analysis may be incomplete and still retain its value, even if it leads only a little way into the structure of the dream. I do not see how a synthesis, to be convincing, could be anything short of complete. I could give a complete synthesis only of the dreams of such persons as are unknown to the reading public. Since, however, neurotic patients are the only persons who furnish me with the means of making
such a synthesis, this part of the description of dreams must be postponed until I can carry the psychological explanation of the neuroses far enough to demonstrate their relation to our subject. This will be done elsewhere.
From my attempts to construct dreams synthetically from their dream-thoughts, I know that the material which is yielded by interpretation varies in value. Part of it consists of the essential dream-thoughts, which would completely replace the dream and would in themselves be a sufficient substitute for it, were there no dream-censorship. To the other part, one is wont to ascribe slight importance, nor does one set any value on the assertion that all these thoughts have participated in the formation of the dream; on the contrary, they may include notions which are associated with experiences that have occurred subsequently to the dream, between the dream and the interpretation. This part comprises not only all the connecting-paths which have led from the manifest to the latent dream-content, but also the intermediate and approximating associations by means of which one has arrived at a knowledge of these connecting-paths during the work of interpretation.
At this point we are interested exclusively in the essential dream-thoughts. These commonly reveal themselves as a complex of thoughts and memories of the most intricate possible construction, with all the characteristics of the thought-processes known to us in waking life. Not infrequently they are trains of thought which proceed from more than one centre, but which are not without points of contact; and almost invariably we find, along with a train of thought, its contradictory counterpart, connected with it by the association of contrast.
The individual parts of this complicated structure naturally stand in the most manifold logical relations to one another. They constitute foreground and background, digressions, illustrations, conditions, lines of argument and objections. When the whole mass of these dream-thoughts is subjected to the pressure of the dream-work, during which the fragments are turned about, broken up and compacted, somewhat like drifting ice, the question arises: What becomes of the logical ties which had hitherto provided the framework of the structure? What representation do if, because, as though, although, either-or and all the other conjunctions, without which we cannot understand a phrase or a sentence, receive in our dreams?
To begin with, we must answer that the dream has at its disposal no means of representing these logical relations between the dream-thoughts. In most cases it disregards all these conjunctions, and undertakes the elaboration only of the material content of the dream-thoughts. It is left to the interpretation of the dream to restore the coherence which the dream-work has destroyed.
If dreams lack the ability to express these relations, the psychic material of which they are wrought must be responsible for this defect. As a matter of fact, the representative arts - painting and sculpture - are similarly restricted, as compared with poetry, which is able to employ speech; and here again the reason for this limitation lies in the material by the elaboration of which the two plastic arts endeavour to express something. Before the art of painting arrived at an understanding of the laws of expression by which it is bound, it attempted to make up for this deficiency. In old paintings little labels hung out of the mouths of the persons represented, giving in writing the speech which the artist despaired of
expressing in the picture.
Here, perhaps an objection will be raised, challenging the assertion that our dreams dispense with the representation of logical relations. There are dreams in which the most complicated intellectual operations take place; arguments for and against are adduced, jokes and comparisons are made, just as in our waking thoughts. But here again appearances are deceptive; if the interpretation of such dreams is continued it will be found that all these things are dream-material, not the representation of intellectual activity in the dream. The content of the dream-thoughts is reproduced by the apparent thinking in our dreams, but not the relations of the dream-thoughts to one another, in the determination of which relations thinking consists. I shall give some examples of this. But the fact which is most easily established is that all speeches which occur in dreams, and which are expressly designated as such, are unchanged or only slightly modified replicas of speeches which occur likewise among the memories in the dream-material. Often the speech is only an allusion to an event contained in the dream-thoughts; the meaning of the dream is quite different.
However, I shall not dispute the fact that even critical thought - activity, which does not simply repeat material from the dream - thoughts, plays a part in dream-formation. I shall have to explain the influence of this factor at the close of this discussion. It will then become clear that this thought activity is evoked not by the dream-thoughts, but by the dream itself, after it is, in a certain sense, already completed.
Provisionally, then, it is agreed that the logical relations between the dream-thoughts do not obtain any particular representation in the dream. For instance, where there is a contradiction in the dream, this is either a contradiction directed against the dream itself or a contradiction contained in one of the dream-thoughts; a contradiction in the dream corresponds with a contradiction between the dream-thoughts only in the most indirect and intermediate fashion.
But just as the art of painting finally succeeded in depicting, in the persons represented, at least the intentions behind their words - tenderness, menace, admonition, and the like - by other means than by floating labels, so also the dream has found it possible to render an account of certain of the logical relations between its dream-thoughts by an appropriate modification of the peculiar method of dream-representation. It will be found by experience that different dreams go to different lengths in this respect; while one dream will entirely disregard the logical structure of its
material, another attempts to indicate it as completely as possible. In so doing, the dream departs more or less widely from the text which it has to elaborate; and its attitude is equally variable in respect to the temporal articulation of the dream-thoughts, if such has been established in the unconscious (as, for example, in the dream of Irma's injection).
But what are the means by which the dream-work is enabled to indicate those relations in the dream-material which are difficult to represent? I shall attempt to enumerate these, one by one.
In the first place, the dream renders an account of the connection which is undeniably present between all the portions of the dream-thoughts by combining this material into a unity as a situation or a proceeding. It reproduces logical connections in the form of simultaneity; in this case it behaves rather like the painter who groups together all the philosophers or poets in a picture of the School of Athens, or Parnassus. They never were assembled in any hall or on any mountain-top, although to the reflective mind they do constitute a community.
The dream carries out in detail this mode of representation. Whenever it shows two elements close together, it vouches for a particularly intimate connection between their corresponding representatives in the dream-thoughts. It is as in our method of writing: to signifies that the two letters are to be pronounced as one syllable; while t with o following a blank space indicates that t is the last letter of one word and o the first letter of another. Consequently, dream-combinations are not made up of arbitrary, completely incongruous elements of the dream-material, but of elements that are pretty intimately related in the dream-thoughts also.
For representing causal relations our dreams employ two methods, which are essentially reducible to one. The method of representation more frequently employed - in cases, for example, where the dream-thoughts are to the effect: "Because this was thus and thus, this and that must happen" - consists in making the subordinate clause a prefatory dream and joining the principal clause on to it in the form of the main dream. If my interpretation is correct, the sequence may likewise be reversed. The principal clause always corresponds to that part of the dream which is
elaborated in the greatest detail.
An excellent example of such a representation of causality was once provided by a female patient, whose dream I shall subsequently give in full. The dream consisted of a short prologue, and of a very circumstantial and very definitely centred dream-composition. I might entitle it "Flowery language." The preliminary dream is as follows: She goes to the two maids in the kitchen and scolds them for taking so long to prepare "a little bite of food." She also sees a very large number of heavy kitchen utensils in the kitchen turned upside down in order to drain, even heaped up in stacks. The two maids go to fetch water, and have, as it were, to climb into a river, which reaches up to the house or into the courtyard.
Then follows the main dream, which begins as follows: She is climbing down from a height over a curiously shaped trellis, and she is glad that her dress doesn't get caught anywhere, etc. Now the preliminary dream refers to the house of the lady's parents. The words which are spoken in the kitchen are words which she has probably often heard spoken by her mother. The piles of clumsy pots and pans are taken from an unpretentious hardware shop located in the same house. The second part of this dream contains an allusion to the dreamer's father, who was always pestering the maids, and who during a flood - for the house stood close to the bank of the river - contracted a fatal illness. The thought
which is concealed behind the preliminary dream is something like this: "Because I was born in this house, in such sordid and unpleasant surroundings..." The main dream takes up the same thought, and presents it in a form that has been altered by a wish-fulfilment: "I am of exalted origin." Properly then: "Because I am of such humble origin, the course of my life has been so and so."
As far as I can see, the division of a dream into two unequal portions does not always signify a causal relation between the thoughts of the two portions. It often seems as though in the two dreams the same material were presented from different points of view; this is certainly the case when a series of dreams, dreamed the same night, end in a seminal emission, the somatic need enforcing a more and more definite expression. Or the two dreams have proceeded from two separate centres in the dream-material, and they overlap one another in the content, so that the subject which in one dream constitutes the centre cooperates in the other as an allusion, and vice versa. But in a certain number of dreams the division into short preliminary dreams and long subsequent dreams actually signifies a causal relation between the two portions. The other method of representing the causal relation is employed with less comprehensive material, and consists in the transformation of an image in the dream into another image, whether it be of a person or a thing. Only where this transformation is actually seen occurring in the dream shall we seriously insist on the causal relation; not where we simply note that one thing has taken the place of another. I said that both methods of representing the
causal relation are really reducible to the same method; in both cases causation is represented by succession, sometimes by the succession of dreams, sometimes by the immediate transformation of one image into another. In the great majority of cases, of course, the causal relation is not represented at all, but is effaced amidst the succession of elements that is unavoidable even in the dream-process.
Dreams are quite incapable of expressing the alternative either-or; it is their custom to take both members of this alternative into the same context, as though they had an equal right to be there. A classic example of this is contained in the dream of Irma's injection. Its latent thoughts obviously mean: I am not responsible for the persistence of Irma's pains; the responsibility rests either with her resistance to accepting the solution or with the fact that she is living under unfavourable sexual conditions, which I am unable to change, or her pains are not hysterical at all, but organic. The dream, however, carries out all these possibilities, which are almost mutually exclusive, and is quite ready to add a fourth solution derived from the dream-wish. After interpreting the dream, I then inserted the either-or in its context in the dream-thoughts.
But when in narrating a dream the narrator is inclined to employ the alternative either-or: "It was either a garden or a living-room," etc., there is not really an alternative in the dream-thoughts, but an and - a simple addition. When we use either-or we are as a rule describing a quality of vagueness in some element of the dream, but a vagueness which may still be cleared up. The rule to be applied in this case is as follows: The individual members of the alternative are to be treated as equal and connected by an and. For instance, after waiting long and vainly for the address of a friend who is travelling in Italy, I dream that I receive a telegram which gives me the address. On the telegraph form I see printed in
blue letters: the first word is blurred - perhaps via or villa; the second is distinctly Sezerno, or even (Casa). The second word, which reminds me of Italian names, and of our discussions on etymology, also expresses my annoyance in respect of the fact that my friend has kept his address a secret from me; but each of the possible first three words may be recognized on analysis as an independent and equally justifiable starting-point in the concatenation of ideas.
During the night before the funeral of my father I dreamed of a printed placard, a card or poster rather like the notices in the waiting-rooms of railway stations which announce that smoking is prohibited. The sign reads either:
You are requested to shut the eyes
You are requested to shut one eye
an alternative which I am in the habit of representing in the following form:
- the You are requested to shut eye(s).
Each of the two versions has its special meaning, and leads along particular paths in the dream-interpretation. I had made the simplest possible funeral arrangements, for I knew what the deceased thought about such matters. Other members of the family, however, did not approve of such puritanical simplicity; they thought we should feel ashamed in the presence of the other mourners. Hence one of the wordings of the dream asks for the shutting of one eye, that is to say, it asks that people should show consideration. The significance of the vagueness, which is here represented by an either-or, is plainly to be seen. The dream-work has not succeeded in concocting a coherent and yet ambiguous wording for the dream-thoughts. Thus the two principal trains of thought are separated from each other, even in the dream-content.
In some few cases the division of a dream into two equal parts expresses the alternative which the dream finds it so difficult to present.
The attitude of dreams to the category of antithesis and contradiction is very striking. This category is simply ignored; the word No does not seem to exist for a dream. Dreams are particularly fond of reducing antitheses to uniformity. or representing them as one and the same thing. Dreams likewise take the liberty of representing any element whatever by its desired opposite, so that it is at first impossible to tell, in respect of any element which is capable of having an opposite, whether it is contained in the dream-thoughts in the negative or the positive sense. In one of the recently cited dreams, whose introductory portion we have already interpreted ("because my origin is so and so"), the dreamer climbs down over a trellis, and holds a blossoming bough in her hands. Since this picture suggests to her the angel in paintings of the Annunciation (her own name is Mary) bearing a lily-stem in his hand, and the white-robed girls walking in procession on Corpus Christi Day, when the streets are decorated with green boughs, the blossoming bough in the dream is quite clearly an allusion to sexual innocence. But the bough is thickly studded with red blossoms, each of which resembles a camellia. At the end of her walk (so the dream continues) the blossoms are already beginning to fall; then follow unmistakable allusions to menstruation. But this very bough, which is carried like a lily-stem and as though by an innocent girl, is also an allusion to Camille, who, as we know, usually wore a white camellia, but a red one during menstruation. The same blossoming bough ("the flower of maidenhood" in Goethe's songs of the miller's daughter) represents at once sexual innocence and its opposite. Moreover, the same dream, which expresses the dreamer's joy at having succeeded in passing through life unsullied, hints in several places (as in the falling of the blossom) at the opposite train of thought, namely, that she had been guilty of various sins against sexual purity (that is, in her childhood). In the analysis of the dream we may clearly distinguish the two trains of thought, of which the comforting one seems to be superficial, and the reproachful one more profound. The two are diametrically opposed to each other, and their similar yet contrasting elements have been represented
by identical dream-elements.
The mechanism of dream-formation is favourable in the highest degree to only one of the logical relations. This relation is that of similarity, agreement, contiguity, just as; a relation which may be represented in our dreams, as no other can be, by the most varied expedients. The screening which occurs in the dream-material, or the cases of just as are the chief points of support for dream-formation, and a not inconsiderable part of the dream-work consists in creating new screenings of this kind in cases where those that already exist are prevented by the resistance of the censorship from making their way into the dream. The effort towards condensation evinced by the dream-work facilitates the representation of a relation of similarity.
Similarity, agreement, community, are quite generally expressed in dreams by contraction into a unity, which is either already found in the dreammaterial or is newly created. The first case may be referred to as identification, the second as composition. Identification is used where the dream is concerned with persons, composition where things constitute the material to be unified; but compositions are also made of persons. Localities are often treated as persons.
Identification consists in giving representation in the dream-content to only one of two or more persons who are related by some common feature, while the second person or other persons appear to be suppressed as far as the dream is concerned. In the dream this one "screening" person enters into all the relations and situations which derive from the persons whom he screens. In cases of composition, however, when persons are combined, there are already present in the dream-image features which are characteristic of, but not common to, the persons in question, so that a new unity, a composite person, appears as the result of the union of these features. The combination itself may be effected in various ways. Either the dream-person bears the name of one of the persons to whom he refers - and in this case we simply know, in a manner that is quite analogous to knowledge in waking life, that this or that person is intended - while the visual features belong to another person; or the dream-image itself is compounded of visual features which in reality are derived from the two. Also, in place of the visual features, the part played by the second person may be represented by the attitudes and gestures which are usually ascribed to him by the words he speaks, or by the situations in which he is placed. In this latter method of characterization the sharp distinction between the identification and the combination of persons begins to disappear. But it may also happen that the formation of such a composite person is unsuccessful. The situations or actions of the dream are then attributed to one person, and the other - as a rule the more important - is introduced as an inactive spectator. Perhaps the dreamer will say: "My mother was there too" (Stekel). Such an element of the dream-content is then comparable to a determinative in hieroglyphic script which is not meant to be expressed, but is intended only to explain another sign.
The common feature which justifies the union of two persons - that is to say, which enables it to be made - may either be represented in the dream or it may be absent. As a rule, identification or composition of persons actually serves to avoid the necessity of representing this common feature. Instead of repeating: "A is ill-disposed towards me, and so is B," I make, in my dream, a composite person of A and B; or I conceive A as doing something which is alien to his character, but which is characteristic of B. The dream-person obtained in this way appears in the dream in some
new connection, and the fact that he signifies both A and B justifies my inserting that which is common to both persons - their hostility towards me - at the proper place in the dream-interpretation. In this manner I often achieve a quite extraordinary degree of condensation of the dreamcontent; I am able to dispense with the direct representation of the very complicated relations belonging to one person, if I can find a second person who has an equal claim to some of these relations. It will be readily understood how far this representation by means of identification may circumvent the censoring resistance which sets up such harsh conditions for the dream-work. The thing that offends the censorship may reside in those very ideas which are connected in the dream-material with the one person; I now find a second person, who likewise stands in some relation to the objectionable material, but only to a part of it. Contact at that one point which offends the censorship now justifies my formation of a composite person, who is characterized by the indifferent features of each. This person, the result of combination or identification, being free of the censorship, is now suitable for incorporation in the dream-content. Thus, by the application of dream-condensation, I have satisfied the demands of the dream-censorship.
When a common feature of two persons is represented in a dream, this is usually a hint to look for another concealed common feature, the representation of which is made impossible by the censorship. Here a displacement of the common feature has occurred, which in some degree facilitates representation. From the circumstance that the composite person is shown to me in the dream with an indifferent common feature, I must infer that another common feature which is by no means indifferent exists in the dream-thoughts.
Accordingly, the identification or combination of persons serves various purposes in our dreams; in the first place, that of representing a feature common to two persons; secondly, that of representing a displaced common feature; and, thirdly, that of expressly a community of features which is merely wished for. As the wish for a community of features in two persons often coincides with the interchanging of these persons, this relation also is expressed in dreams by identification. In the dream of Irma's injection I wish to exchange one patient for another - that is to say, I wish this
other person to be my patient, as the former person has been; the dream deals with this wish by showing me a person who is called Irma, but who is examined in a position such as I have had occasion to see only the other person occupy. In the dream about my uncle this substitution is made the centre of the dream; I identify myself with the minister by judging and treating my colleagues as shabbily as lie does.
It has been my experience - and to this I have found no exception - that every dream treats of oneself. Dreams are absolutely egoistic. In cases where not my ego but only a strange person occurs in the dream-content, I may safely assume that by means of identification my ego is concealed behind that person. I am permitted to supplement my ego. On other occasions, when my ego appears in the dream, the situation in which it is placed tells me that another person is concealing himself, by means of identification, behind the ego. In this case I must be prepared to find that in the interpretation I should transfer something which is connected with this person - the hidden common feature - to myself. There are also dreams in which my ego appears together with other persons who, when the identification is resolved, once more show themselves to be my ego. Through these identifications I shall then have to connect with my ego certain ideas to which the censorship has objected. I may also give my ego multiple representation in my dream, either directly or by means of identification with other people. By means of several such identifications an extraordinary amount of thought material may be condensed. That one's ego should appear in the same dream several times or in different forms is fundamentally no more surprising than that it should appear, in conscious thinking, many times and in different places or in different relations: as, for example, in the sentence: "When I think what a healthy child I was."
Still easier than in the case of persons is the resolution of identifications in the case of localities designated by their own names, as here the disturbing influence of the all-powerful ego is lacking. In one of my dreams of Rome (chapter V., B.) the name of the place in which I find myself is Rome: I am surprised, however, by a large number of German placards at a street corner. This last is a wish-fulfilment, which immediately suggests Prague; the wish itself probably originated at a period of my youth when I was imbued with a German nationalistic spirit which today is quite subdued. At the time of my dream I was looking forward to meeting a friend in Prague; the identification of Rome with Prague is therefore
explained by a desired common feature; I would rather meet my friend in Rome than in Prague; for the purpose of this meeting I should like to exchange Prague for Rome.
The possibility of creating composite formations is one of the chief causes of the fantastic character so common in dreams. in that it introduces into the dream-content elements which could never have been objects of perception. The psychic process which occurs in the creation of composite formations is obviously the same as that which we employ in conceiving or figuring a dragon or a centaur in our waking senses. The only difference is that, in the fantastic creations of waking life, the impression intended is itself the decisive factor, while the composite formation in the dream is determined by a factor - the common feature in the dream-thoughts - which is independent of its form. Composite formations in dreams may be achieved in a great many different ways. In the most artless of these methods, only the properties of the one thing are represented, and this representation is accompanied by a knowledge that they refer to another object also. A more careful technique combines features of the one object with those of the other in a new image, while it makes skillful use of any really existing resemblances between the two objects. The new creation may prove to be wholly absurd, or even successful as a phantasy, according as the material and the wit employed in constructing it may permit. If the objects to be condensed into a unity are too incongruous, the dream-work is content with creating a composite formation with a comparatively distinct nucleus, to which are attached more indefinite modifications. The unification into one image has here been to some extent unsuccessful; the two representations overlap one another, and give rise to something like a contest between the visual images. Similar representations might be obtained in a drawing if one were to attempt to give form to a unified abstraction of disparate perceptual images.
Dreams naturally abound in such composite formations; I have given several examples of these in the dreams already analysed, and will now cite more such examples. In the dream earlier in this chapter which describes the career of my patient in flowery language, the dream-ego carries a spray of blossoms in her hand which, as we have seen, signifies at once sexual innocence and sexual transgression. Moreover, from the manner in which the blossoms are set on, they recall cherry-blossom; the blossoms themselves, considered singly, are camellias, and finally the whole spray gives the dreamer the impression of an exotic plant. The common feature in the elements of this composite formation is revealed by the dreamthoughts. The blossoming spray is made up of allusions to presents by which she was induced or was to have been induced to behave in a manner agreeable to the giver. So it was with cherries in her childhood, and with a camellia-tree in her later years; the exotic character is an allusion to a much-travelled naturalist, who sought to win her favour by means of a drawing of a flower. Another female patient contrives a composite mean out of bathing machines at a seaside resort, country privies, and the attics of our city dwelling-houses. A reference to human nakedness and
exposure is common to the first two elements; and we may infer from their connection with the third element that (in her childhood) the garret was likewise the scene of bodily exposure. A dreamer of the male sex makes a composite locality out of two places in which "treatment" is given - my office and the assembly rooms in which he first became acquainted with his wife. Another, a female patient, after her elder brother has promised to regale her with caviar, dreams that his legs are covered all over with black beads of caviar. The two elements, taint in a moral sense and the recollection of a cutaneous eruption in childhood which made her legs look as though studded over with red instead of black spots, have
here combined with the beads of caviar to form a new idea - the idea of what she gets from her brother. In this dream parts of the human body are treated as objects, as is usually the case in dreams. In one of the dreams recorded by Ferenczi there occurs a composite formation made up of the person of a physician and a horse, and this composite being wears a night-shirt. The common feature in these three components was revealed in the analysis, after the nightshirt had been recognized as an allusion to the father of the dreamer in a scene of childhood. In each of the three cases
there was some object of her sexual curiosity. As a child she had often been taken by her nurse to the army stud, where she had the amplest opportunity to satisfy her curiosity, at that time still uninhibited.
I have already stated that the dream has no means of expressing the relation of contradiction, contrast, negation. I shall now contradict this assertion for the first time. A certain number of cases of what may be summed up under the word contrast obtain representation, as we have seen, simply by means of identification - that is when an exchange, a substitution, can be bound up with the contrast. Of this we have cited repeated examples. Certain other of the contrasts in the dream-thoughts, which perhaps come under the category of inverted, united into the opposite, are represented in dreams in the following remarkable manner, which may almost be described as witty. The inversion does not itself make its way into the dream-content, but manifests its presence in the material by the fact that a part of the already formed dream-content which is, for other reasons, closely connected in context is - as it were subsequently - inverted. It is easier to illustrate this process than to describe it. In the beautiful "Up and Down" dream (this chapter, A.), the dream-representation of ascending is an inversion of its prototype in the dream-thoughts: that is, of the introductory scene of Daudet's Sappho; in the dream, climbing is difficult at first and easy later on, whereas, in the novel, it is easy at first, and later becomes more and more difficult. Again, above and below, with reference to the dreamer's brother, are reversed in the dream. This points to a relation of inversion or contrast between two parts of the material in the dream-thoughts, which indeed we found in them, for in the childish phantasy of the dreamer he is carried by his nurse, while in the novel, on the contrary, the hero carries his beloved. My dream of Goethe's attack on Herr M (to be cited later) likewise contains an inversion of this sort, which must be set right before the dream can be interpreted. In this dream,
Goethe attacks a young man, Herr M; the reality, as contained in the dream-thoughts, is that an eminent man, a friend of mine, has been attacked by an unknown young author. In the dream I reckon time from the date of Goethe's death; in reality the reckoning was made from the year in which the paralytic was born. The thought which influences the dream-material reveals itself as my opposition to the treatment of Goethe as though he were a lunatic. "It is the other way about," says the dream; "if you don't understand the book it is you who are feeble-minded, not the author." All these dreams of inversion, moreover, seem to me to imply an allusion to the contemptuous phrase, "to turn one's back upon a person" (German: einem die Kehrseite zeigen, lit. to show a person one's backside): cf. the inversion in respect of the dreamer's brother in the Sappho dream. It is further worth noting how frequently inversion is employed in precisely those dreams which are inspired by repressed homosexual impulses.
Moreover, inversion, or transformation into the opposite, is one of the most favoured and most versatile methods of representation which the dream-work has at its disposal. It serves, in the first place, to enable the wish-fulfilment to prevail against a definite element of the dreamthoughts. "If only it were the other way about!" is often the best expression for the reaction of the ego against a disagreeable recollection. But inversion becomes extraordinarily useful in the service of the censorship, for it effects, in the material to be represented, a degree of distortion which at first simply paralyses our understanding of the dream. It is therefore always permissible, if a dream stubbornly refuses to surrender its meaning, to venture on the experimental inversion of definite portions of its manifest content. Then, not infrequently, everything becomes clear.
Besides the inversion of content, the temporal inversion must not be overlooked. A frequent device of dream-distortion consists in presenting the final issue of the event or the conclusion of the train of thought at the beginning of the dream, and appending at the end of the dream the premises of the conclusion, or the causes of the event. Anyone who forgets this technical device of dream-distortion stands helpless before the problem of dream-interpretation.
In many cases, indeed, we discover the meaning of the dream only when we have subjected the dream-content to a multiple inversion, in accordance with the different relations. For example, in the dream of a young patient who is suffering from obsessional neurosis, the memory of the childish death-wish directed against a dreaded father concealed itself behind the following words: His father scolds him because he comes home so late, but the context of the psycho-analytic treatment and the impressions of the dreamer show that the sentence must be read as follows: He is angry with his father, and further, that his father always came home too early (i.e., too soon). He would have preferred that his father should not come home at all, which is identical with the wish (see chapter V., D.) that his father would die. As a little boy, during the prolonged absence of his father, the dreamer was guilty of a sexual aggression against another child, and was punished by the threat: "Just you wait until your father comes home!"
If we should seek to trace the relations between the dream-content and the dream-thoughts a little farther, we shall do this best by making the dream itself our point of departure, and asking ourselves: What do certain formal characteristics of the dream-presentation signify in relation to the dream-thoughts? First and foremost among the formal characteristics which are bound to impress us in dreams are the differences in the sensory intensity of the single dream-images, and in the distinctness of various parts of the dream, or of whole dreams as compared with one another. The differences in the intensity of individual dream-images cover the whole gamut, from a sharpness of definition which one is inclined - although without warrant - to rate more highly than that of reality, to a provoking indistinctness which we declare to be characteristic of dreams, because it really is not wholly comparable to any of the degrees of indistinctness which we occasionally perceive in real objects. Moreover, we usually describe the impression which we receive of an indistinct object in a dream as fleeting, while we think of the more distinct dream-images as having been perceptible also for a longer period of time. We must now ask ourselves by what conditions in the dream-material these
differences in the distinctness of the individual portions of the dream-content are brought about.
Before proceeding farther, it is necessary to deal with certain expectations which seem to be almost inevitable. Since actual sensations experienced during sleep may constitute part of the dream-material, it will probably be assumed that these sensations, or the dream-elements resulting from them, are emphasized by a special intensity, or conversely, that anything which is particularly vivid in the dream can probably be traced to such real sensations during sleep. My experience, however, has never confirmed this. It is not true that those elements of a dream which are derivatives of real impressions perceived in sleep (nerve stimuli) are distinguished by their special vividness from others which are based on memories. The factor of reality is inoperative in determining the intensity of dream-images.
Further, it might be expected that the sensory intensity (vividness) of single dream-images is in proportion to the psychic intensity of the elements corresponding to them in the dream-thoughts. In the latter, intensity is identical with psychic value; the most intense elements are in fact the most significant, and these constitute the central point of the dream-thoughts. We know, however, that it is precisely these elements which are usually not admitted to the dream-content, owing to the vigilance of the censorship. Still, it might be possible for their most immediate derivatives, which
represent them in the dream, to reach a higher degree of intensity without, however, for that reason constituting the central point of the dream representation. This assumption also vanishes as soon as we compare the dream and the dream-material. The intensity of the elements in the one has nothing to do with the intensity of the elements in the other; as a matter of fact, a complete transvaluation of all psychic values takes place between the dream-material and the dream. The very element of the dream which is transient and hazy, and screened by more vigorous images, is
often discovered to be the one and only direct derivative of the topic that completely dominates the dream-thoughts.
The intensity of the dream-elements proves to be determined in a different manner: that is, by two factors which are mutually independent. It will readily be understood that, those elements by means of which the wish-fulfilment expresses itself are those which are intensely represented. But analysis tells us that from the most vivid elements of the dream the greatest number of trains of thought proceed, and that those which are most vivid are at the same time those which are best determined. No change of meaning is involved if we express this latter empirical proposition in the
following formula: The greatest intensity is shown by those elements of the dream for whose formation the most extensive condensation-work was required. We may, therefore, expect that it will be possible to express this condition, as well as the other condition of the wish-fulfilment, in a single formula.
I must utter a warning that the problem which I have just been considering - the causes of the greater or lesser intensity or distinctness of single elements in dreams - is not to be confounded with the other problem - that of variations in the distinctness of whole dreams or sections of dreams. In the former case the opposite of distinctness is haziness; in the latter, confusion. It is, of course, undeniable that in both scales the two kinds of intensities rise and fall in unison. A portion of the dream which seems clear to us usually contains vivid elements; an obscure dream, on the contrary, is composed of less vivid elements. But the problem offered by the scale of definition, which ranges from the apparently clear to the indistinct or confused, is far more complicated than the problem of fluctuations in vividness of the dream-elements. For reasons which will be given later, the former cannot at this stage be further discussed. In isolated cases one observes, not without surprise, that the impression of distinctness or indistinctness produced by a dream has nothing to do with the dream-structure, but proceeds from the dream-material, as one of its ingredients. Thus, for example, I remember a dream which on waking seemed so particularly well-constructed, flawless and clear that I made up my mind, while I was still in a somnolent state, to admit a new category of dreams - those which had not been subject to the mechanism of condensation and distortion, and which might thus be described as phantasies during sleep. A closer examination, however, proved that this unusual dream suffered from the same structural flaws and breaches as exist in all other dreams; so I abandoned the idea of a category of dreamphantasies.[ 17] The content of the dream, reduced to its lowest terms, was that I was expounding to a friend a difficult and long-sought theory of bisexuality, and the wish-fulfilling power of the dream was responsible for the fact that this theory (which, by the way, was not communicated in the dream) appeared to be so lucid and flawless. Thus, what I believed to be a judgment as regards the finished dream was a part, and indeed the most essential part, of the dream-content. Here the dream-work reached out, as it were, into my first waking thoughts, and presented to me, in the form of a judgment of the dream, that part of the dream-material which it had failed to represent with precision in the dream. I was once confronted with the exact counterpart of this case by a female patient who at first absolutely declined to relate a dream which was necessary for
the analysis "because it was so hazy and confused," and who finally declared, after repeatedly protesting the inaccuracy of her description, that it seemed to her that several persons - herself, her husband, and her father - had occurred in the dream, and that she had not known whether her husband was her father, or who really was her father, or something of that sort. Comparison of this dream with the ideas which occurred to the dreamer in the course of the sitting showed beyond a doubt that it dealt with the rather commonplace story of a maidservant who has to confess
that she is expecting a child, and hears doubts expressed as to "who the father really is." The obscurity manifested by this dream, therefore, was once more a portion of the dream-exciting material. A fragment of this material was represented in the form of the dream. The form of the dream or of dreaming is employed with astonishing frequency to represent the concealed content.
Glosses on the dream, and seemingly harmless comments on it, often serve in the most subtle manner to conceal - although, of course, they really betray - a part of what is dreamed. As, for example, when the dreamer says: Here the dream was wiped out, and the analysis gives an infantile reminiscence of listening to someone cleaning himself after defecation. Or another example, which deserves to be recorded in detail: A young man has a very distinct dream, reminding him of phantasies of his boyhood which have remained conscious. He found himself in a hotel at a seasonal resort; it was night; he mistook the number of his room, and entered a room in which an elderly lady and her two daughters were undressing to go to bed. He continues: "Then there are some gaps in the dream; something is missing; and at the end there was a man in the room, who wanted to throw me out, and with whom I had to struggle." He tries in vain to recall the content and intention of the boyish phantasy to which the dream obviously alluded. But we finally become aware that the required content had already been given in his remarks concerning the indistinct part of the dream. The gaps are the genital apertures of the women who are going to bed: Here something is missing describes the
principal characteristic of the female genitals. In his young days he burned with curiosity to see the female genitals, and was still inclined to adhere to the infantile sexual theory which attributes a male organ to women.
A very similar form was assumed in an analogous reminiscence of another dreamer. He dreamed: I go with Fraulein K into the restaurant of the Volksgarten... then comes a dark place, an interruption... then I find myself in the salon of a brothel, where I see two or three women, one in a chemise and drawers.
Analysis. Fraulein K is the daughter of his former employer; as he himself admits, she was a sister-substitute. He rarely had the opportunity of talking to her, but they once had a conversation in which "one recognized one's sexuality, so to speak, as though one were to say: I am a man and you are a woman." He had been only once to the above-mentioned restaurant, when he was accompanied by the sister of his brother-in-law, a girl to whom he was quite indifferent. On another occasion he accompanied three ladies to the door of the restaurant. The ladies were his sister, his sister-in-law, and the girl already mentioned. He was perfectly indifferent to all three of them, but they all belonged to the sister category. He had visited a brothel but rarely, perhaps two or three times in his life.
The interpretation is based on the dark place, the interruption in the dream, and informs us that on occasion, but in fact only rarely, obsessed by his boyish curiosity, he had inspected the genitals of his sister, a few years his junior. A few days later the misdemeanor indicated in the dream recurred to his conscious memory.
All dreams of the same night belong, in respect of their content, to the same whole; their division into several parts, their grouping and number, are all full of meaning and may be regarded as pieces of information about the latent dream-thoughts. In the interpretation of dreams consisting of several main sections, or of dreams belonging to the same night, we must not overlook the possibility that these different and successive dreams mean the same thing, expressing the same impulses in different material. That one of these homologous dreams which comes first in time is usually the most distorted and most bashful, while the next dream is bolder and more distinct.
Even Pharaoh's dream of the ears and the kine, which Joseph interpreted, was of this kind. It is given by Josephus in greater detail than in the Bible. After relating the first dream, the King said: "After I had seen this vision I awaked out of my sleep, and, being in disorder, and considering with myself what this appearance should be, I fell asleep again, and saw another dream much more wonderful than the foregoing, which still did more affright and disturb me." After listening to the relation of the dream, Joseph said: "This dream, O King, although seen under two forms, signifies one and the same event of things."
Jung, in his Beitrag zur Psychologie des Geruchtes, relates how a veiled erotic dream of a schoolgirl was understood by her friends without interpretation, and continued by them with variations, and he remarks, with reference to one of these narrated dreams, that "the concluding idea of a long series of dream-images had precisely the same content as the first image of the series had endeavoured to represent. The censorship thrust the complex out of the way as long as possible by a constant renewal of symbolic screenings, displacements, transformations into something harmless, etc." Scherner was well acquainted with this peculiarity of dream-representation, and describes it in his Leben des Traumes (p. 166) in terms of a special law in the Appendix to his doctrine of organic stimulation: "But finally, in all symbolic dream-formations emanating from definite nerve stimuli, the phantasy observes the general law that at the beginning of the dream it depicts the stimulating object only by the remotest and freest allusions, but towards the end, when the graphic impulse becomes exhausted, the stimulus itself is nakedly represented by its appropriate organ or its function; whereupon the dream, itself describing its organic motive, achieves its end...."
A pretty confirmation of this law of Scherner's has been furnished by Otto Rank in his essay: Ein Traum, der sich selbst deutet. This dream, related to him by a girl, consisted of two dreams of the same night, separated by an interval of time, the second of which ended with an orgasm. It was possible to interpret this orgastic dream in detail in spite of the few ideas contributed by the dreamer, and the wealth of relations between the two dream-contents made it possible to recognize that the first dream expressed in modest language the same thing as the second, so that the latter - the orgastic dream - facilitated a full explanation of the former. From this example, Rank very justifiably argues the significance of orgastic dreams for the theory of dreams in general.
But, in my experience, it is only in rare cases that one is in a position to translate the lucidity or confusion of a dream, respectively, into a certainty or doubt in the dream-material. Later on I shall have to disclose a hitherto unmentioned factor in dream-formation, upon whose operation this qualitative scale in dreams is essentially dependent.
In many dreams in which a certain situation and environment are preserved for some time, there occur interruptions which may be described in the following words: "But then it seemed as though it were, at the same time, another place, and there such and such a thing happened." In these cases, what interrupts the main action of the dream, which after a while may be continued again, reveals itself in the dream-material as a subordinate clause, an interpolated thought. Conditionality in the dream-thoughts is represented by simultaneity in the dream-content (wenn or wann = if or when, while).
We may now ask: What is the meaning of the sensation of inhibited movement which so often occurs in dreams, and is so closely allied to anxiety? One wants to move, and is unable to stir from the spot; or wants to accomplish something, and encounters obstacle after obstacle. The train is about to start. and one cannot reach it; one's hand is raised to avenge an insult, and its strength fails, etc. We have already met with this sensation in exhibition-dreams, but have as yet made no serious attempt to interpret it. It is convenient, but inadequate, to answer that there is motor paralysis in sleep, which manifests itself by means of the sensation alluded to. We may ask: Why is it, then, that we do not dream
continually of such inhibited movements? And we may permissibly suspect that this sensation, which may at any time occur during sleep, serves some sort of purpose for representation, and is evoked only when the need of this representation is present in the dream-material.
Inability to do a thing does not always appear in the dream as a sensation; it may appear simply as part of the dream-content. I think one case of this kind is especially fitted to enlighten us as to the meaning of this peculiarity. I shall give an abridged version of a dream in which I seem to be accused of dishonesty. The scene is a mixture made up of a private sanatorium and several other places. A manservant appears, to summon me to an inquiry. I know in the dream that something has been missed, and that the inquiry is taking place because I am suspected of having appropriated the lost article. Analysis shows that inquiry is to be taken in two senses; it includes the meaning of medical examination. Being conscious of my innocence, and my position as consultant in this sanatorium, I calmly follow the manservant. We are received at the door by another manservant, who says, pointing at me, "Have you brought him? Why, he is a respectable man." Thereupon, and unattended, I enter a great hall where there are many machines, which reminds me of an inferno with its hellish instruments of punishment. I see a colleague strapped to an appliance; he has every reason to be interested in my appearance, but he takes no notice of me. I understand that I may now go. Then I cannot find
my hat, and cannot go after all.
The wish that the dream fulfils is obviously the wish that my honesty shall be acknowledged, and that I may be permitted to go; there must therefore be all sorts of material in the dream-thoughts which comprise a contradiction of this wish. The fact that I may go is the sign of my absolution; if, then, the dream provides at its close an event which prevents me from going, we may readily conclude that the suppressed material of the contradiction is asserting itself in this feature. The fact that I cannot find my hat therefore means: "You are not after all an honest man." The inability to do something in the dream is the expression of a contradiction, a No; so that our earlier assertion, to the effect that the dream is not capable of expressing a negation, must be revised accordingly.
In other dreams in which the inability to do something occurs, not merely as a situation, but also as a sensation, the same contradiction is more emphatically expressed by the sensation of inhibited movement, or a will to which a counter-will is opposed. Thus the sensation of inhibited movement represents a conflict of will. We shall see later on that this very motor paralysis during sleep is one of the fundamental conditions of the psychic process which functions during dreaming. Now an impulse which is conveyed to the motor system is none other than the will, and the fact that we are certain that the impulse will be inhibited in sleep makes the whole process extraordinarily well-adapted to the representation of a will towards something and of a No which opposes itself thereto. From my explanation of anxiety, it is easy to understand why the sensation of the inhibited will is so closely allied to anxiety, and why it is so often connected with it in dreams. Anxiety is a libidinal impulse which emanates from the unconscious and is inhibited by the preconscious. Therefore, when a sensation of inhibition in the dream is accompanied by anxiety, the dream must be concerned with a volition which was at one time capable of arousing libido; there must be a sexual impulse.
As for the judgment which is often expressed during a dream: "Of course, it is only a dream," and the psychic force to which it may be ascribed, I shall discuss these questions later on. For the present I will merely say that they are intended to depreciate the importance of what is being dreamed. The interesting problem allied to this, as to what is meant if a certain content in the dream is characterized in the dream itself as having been dreamed - the riddle of a dream within a dream - has been solved in a similar sense by W. Stekel, by the analysis of some convincing examples. Here again the part of the dream dreamed is to be depreciated in value and robbed of its reality; that which the dreamer continues to dream after waking from the dream within a dream is what the dream-wish desires to put in place of the obliterated reality. It may therefore be assumed that the part dreamed contains the representation of the reality, the real memory, while, on the other hand, the continued dream contains the representation of what the dreamer merely wishes. The inclusion of a certain content in a dream within a dream is, therefore, equivalent to the wish that what has been characterized as a dream had never occurred. In other words: when a particular incident is represented by the dream-work in a dream, it signifies the strongest confirmation of the reality of this incident, the most emphatic affirmation of it. The dream-work utilizes the dream itself as a form of repudiation, and thereby confirms the theory that a dream is a wish-fulfilment.
D. Regard for Representability
We have hitherto been concerned with investigating the manner in which our dreams represent the relations between the dream-thoughts, but we have often extended our inquiry to the further question as to what alterations the dream-material itself undergoes for the purposes of dreamformation. We now know that the dream-material, after being stripped of a great many of its relations, is subjected to compression, while at the same time displacements of the intensity of its elements enforce a psychic transvaluation of this material. The displacements which we have
considered were shown to be substitutions of one particular idea for another, in some way related to the original by its associations, and the displacements were made to facilitate the condensation, inasmuch as in this manner, instead of two elements, a common mean between them found its way into the dream. So far, no mention has been made of any other kind of displacement. But we learn from the analyses that displacement of another kind does occur, and that it manifests itself in an exchange of the verbal expression for the thought in question. In both cases we are dealing with a displacement along a chain of associations, but the same process takes place in different psychic spheres, and the
result of this displacement in the one case is that one element is replaced by another, while in the other case an element exchanges its verbal shape for another.
This second kind of displacement occurring in dream-formation is not only of great theoretical interest, but also peculiarly well-fitted to explain the appearance of phantastic absurdity in which dreams disguise themselves. Displacement usually occurs in such a way that a colourless and abstract expression of the dream-thought is exchanged for one that is pictorial and concrete. The advantage, and along with it the purpose, of this substitution is obvious. Whatever is pictorial is capable of representation in dreams and can be fitted into a situation in which abstract expression would confront the dream-representation with difficulties not unlike those which would arise if a political leading article had to be represented in an illustrated journal. Not only the possibility of representation, but also the interests of condensation and of the censorship, may be furthered by this exchange. Once the abstractly expressed and unserviceable dream-thought is translated into pictorial language, those contacts and identities between this new expression and the rest of the dream-material which are required by the dream-work, and which it contrives whenever they are not available, are more readily provided, since in every language concrete terms, owing to their evolution, are richer in associations than are abstract terms. It may be imagined that a good part of the intermediate work in dream-formation, which seeks to reduce the separate dreamthoughts to the tersest and most unified expression in the dream, is effected in this manner, by fitting paraphrases of the various thoughts. The one thought whose mode of expression has perhaps been determined by other factors will therewith exert a distributive and selective influence on the
expressions available for the others, and it may even do this from the very start, just as it would in the creative activity of a poet. When a poem is to be written in rhymed couplets, the second rhyming line is bound by two conditions: it must express the meaning allotted to it, and its expression must permit of a rhyme with the first line. The best poems are, of course, those in which one does not detect the effort to find a rhyme, and in which both thoughts have as a matter of course, by mutual induction, selected the verbal expression which, with a little subsequent adjustment, will permit of the rhyme.
In some cases the change of expression serves the purposes of dream-condensation more directly, in that it provides an arrangement of words which, being ambiguous, permits of the expression of more than one of the dream-thoughts. The whole range of verbal wit is thus made to serve the purpose of the dream-work. The part played by words in dream-formation ought not to surprise us. A word, as the point of junction of a number of ideas, possesses, as it were, a predestined ambiguity, and the neuroses (obsessions, phobias) take advantage of the opportunities for condensation and disguise afforded by words quite as eagerly as do dreams. That dream-distortion also profits by this displacement of expression may be readily demonstrated. It is indeed confusing if one ambiguous word is substituted for two with single meanings, and the replacement of sober, everyday language by a plastic mode of expression baffles our understanding, especially since a dream never tells us whether the elements presented by it are to be interpreted literally or metaphorically, whether they refer to the dream-material directly, or only by means of interpolated expressions. Generally speaking, in the interpretation of any element of a dream it is doubtful whether it
(a) is to be accepted in the negative or the positive sense (contrast relation);
(b) is to be interpreted historically (as a memory);
(c) is symbolic; or whether
(d) its valuation is to be based upon its wording. - In spite of this versatility, we may say that the representation effected by the dream-work, which was never even intended to be understood, does not impose upon the translator any greater difficulties than those that the ancient writers of hieroglyphics imposed upon their readers.
I have already given several examples of dream-representations which are held together only by ambiguity of expression (her mouth opens without difficulty, in the dream of Irma's injection; I cannot go yet after all, in the last dream related, etc.) I shall now cite a dream in the analysis of which plastic representation of the abstract thoughts plays a greater part. The difference between such dream-interpretation and the interpretation by means of symbols may nevertheless be clearly defined; in the symbolic interpretation of dreams, the key to the symbolism is selected arbitrarily by the interpreter, while in our own cases of verbal disguise these keys are universally known and are taken from established modes of speech. Provided one hits on the right idea on the right occasion, one may solve dreams of this kind, either completely or in part, independently of any statements made by the dreamer.
A lady friend of mine, dreams: She is at the opera. It is a Wagnerian performance, which has lasted until 7.45 in the morning. In the stalls and pit there are tables, at which people are eating and drinking. Her cousin and his young wife, who have just returned from their honeymoon, are sitting at one of these tables; beside them is a member of the aristocracy. The young wife is said to have brought him back with her from the honeymoon quite openly, just as she might have brought back a hat. In the middle of the stalls there is a high tower, on the top of which there is a platform
surrounded by an iron railing. There, high overhead, stands the conductor, with the features of Hans Richter, continually running round behind the railing, perspiring terribly; and from this position he is conducting the orchestra, which is arranged round the base of the tower. She herself is sitting in a box with a friend of her own sex (known to me). Her younger sister tries to hand her up, from the stalls, a large lump of coal, alleging that she had not known that it would be so long, and that she must by this time be miserably cold. (As though the boxes ought to have been heated
during the long performance.)
Although in other respects the dream gives a good picture of the situation, it is, of course, nonsensical enough: the tower in the middle of the stalls, from which the conductor leads the orchestra, and above all the coal which her sister hands up to her. I purposely asked for no analysis of this dream. With some knowledge of the personal relations of the dreamer, I was able to interpret parts of it independently of her. I knew that she had felt intense sympathy for a musician whose career had been prematurely brought to an end by insanity. I therefore decided to take the tower in the stalls verbally. It then emerged that the man whom she wished to see in the place of Hans Richter towered above all the other members of the orchestra. This tower must be described as a composite formation by means of apposition; by its substructure it represents the greatness of the man, but by the railing at the top, behind which he runs round like a prisoner or an animal in a cage (an allusion to the name of the unfortunate man), it represents his later fate. Lunatic-tower is perhaps the expression in which the two thoughts might have met.
Now that we have discovered the dream's method of representation, we may try, with the same key, to unlock the meaning of the second apparent absurdity, that of the coal which her sister hands up to the dreamer. Coal should mean secret love.
No fire, no coal so hotly glows
As the secret love of which no one knows.
She and her friend remain seated while her younger sister, who still has a prospect of marrying, hands her up the coal because she did not know that it would be so long. What would be so long is not told in the dream. If it were an anecdote, we should say the performance; but in the dream we may consider the sentence as it is, declare it to be ambiguous, and add before she married. The interpretation secret love is then confirmed by the mention of the cousin who is sitting with his wife in the stalls, and by the open love-affair attributed to the latter. The contrasts between secret and open love, between the dreamer's fire and the coldness of the young wife, dominate the dream. Moreover, here once again there is a person in a high position as a middle term between the aristocrat and the musician who is justified in raising high hopes.
In the above analysis we have at last brought to light a third factor, whose part in the transformation of the dream-thoughts into the dream-content is by no means trivial: namely, consideration of the suitability of the dream-thoughts for representation in the particular psychic material of which the dream makes use - that is, for the most part in visual images. Among the various subordinate ideas associated with the essential dreamthoughts, those will be preferred which permit of visual representation, and the dream-work does not hesitate to recast the intractable thoughts into an: other verbal form, even though this is a more unusual form provided it makes representation possible, and thus puts an end to the psychological distress caused by strangulated thinking. This pouring of the thought-content into another mould may at the same time serve the work of condensation, and may establish relations with another thought which otherwise would not have been established. It is even possible that this second thought may itself have previously changed its original expression for the purpose of meeting the first one halfway.
Herbert Silberer has described a good method of directly observing the transformation of thoughts into images which occurs in dreamformation, and has thus made it possible to study in isolation this one factor of the dream-work. If, while in a state of fatigue and somnolence, he imposed upon himself a mental effort, it frequently happened that the thought escaped him and in its place there appeared a picture in which he could recognize the substitute for the thought. Not quite appropriately, Silberer described this substitution as auto-symbolic. I shall cite here a few examples from Silberer's work, and on account of certain peculiarities of the phenomena observed I shall refer to the subject later on.
"Example 1. I remember that I have to correct a halting passage in an essay.
"Symbol. I see myself planing a piece of wood.
"Example 5. I endeavour to call to mind the aim of certain metaphysical studies which I am proposing to undertake.
"This aim, I reflect, consists in working one's way through, while seeking for the basis of existence, to ever higher forms of consciousness or levels of being.
"Symbol. I run a long knife under a cake as though to take a slice out of it.
"Interpretation. My movement with the knife signifies working one's way through... The explanation of the basis of the symbolism is as follows: At table it devolves upon me now and again to cut and distribute a cake, a business which I perform with a long, flexible knife, and which necessitates a certain amount of care. In particular, the neat extraction of the cut slices of cake presents a certain amount of difficulty; the knife must be carefully pushed under the slices in question (the slow working one's way through in order to get to the bottom). But there is yet more symbolism in the picture. The cake of the symbol was really a dobos-cake - that is, a cake in which the knife has to cut through several layers (the levels of consciousness and thought).
"Example 9. I lost the thread in a train of thought. I make an effort to find it again, but I have to recognize that the point of departure has completely escaped me.
"Symbol. Part of a form of type, the last lines of which have fallen out."
In view of the part played by witticisms, puns, quotations, songs, and proverbs in the intellectual life of educated persons, it would be entirely in accordance with our expectations to find disguises of this sort used with extreme frequency in the representation of the dream-thoughts. Only in the case of a few types of material has a generally valid dream-symbolism established itself on the basis of generally known allusions and verbal equivalents. A good part of this symbolism, however, is common to the psychoneuroses, legends, and popular usages as well as to dreams.
In fact, if we look more closely into the matter, we must recognize that in employing this kind of substitution the dream-work is doing nothing at all original. For the achievement of its purpose, which in this case is representation without interference from the censorship, it simply follows the paths which it finds already marked out in unconscious thinking, and gives the preference to those transformations of the repressed material which are permitted to become conscious also in the form of witticisms and allusions, and with which all the phantasies of neurotics are replete. Here we suddenly begin to understand the dream-interpretations of Scherner, whose essential correctness I have vindicated elsewhere. The preoccupation of the imagination with one's own body is by no means peculiar to or characteristic of the dream alone. My analyses have shown me that it is constantly found in the unconscious thinking of neurotics, and may be traced back to sexual curiosity, whose object, in the adolescent youth or maiden, is the genitals of the opposite sex, or even of the same sex. But, as Scherner and Volkelt very truly insist, the house does not constitute the only group of ideas which is employed for the symbolization of the body, either in dreams or in the unconscious phantasies of
neurosis. To be sure, I know patients who have steadily adhered to an architectural symbolism for the body and the genitals (sexual interest, of course, extends far beyond the region of the external genital organs) - patients for whom posts and pillars signify legs (as in the Song of Songs), to whom every door suggests a bodily aperture (hole), and every water-pipe the urinary system, and so on. But the groups of ideas appertaining to plant-life. or to the kitchen, are just as often chosen to conceal sexual images; in respect of the former everyday language, the sediment of imaginative comparisons dating from the remotest times, has abundantly paved the way (the vineyard of the Lord, the seed of Abraham, the garden of the maiden in the Song of Songs). The ugliest as well as the most intimate details of sexual life may be thought or dreamed of in apparently innocent allusions to culinary operations, and the symptoms of hysteria will become absolutely unintelligible if we forget that sexual symbolism may conceal itself behind the most commonplace and inconspicuous matters as its safest hiding-place. That some neurotic children cannot look at blood and raw meat, that they vomit at the sight of eggs and macaroni, and that the dread of snakes, which is natural to mankind, is
monstrously exaggerated in neurotics - all this has a definite sexual meaning. Wherever the neurosis employs a disguise of this sort, it treads the paths once trodden by the whole of humanity in the early stages of civilization - paths to whose thinly veiled existence our idiomatic expressions, proverbs, superstitions, and customs testify to this day.
I here insert the promised flower-dream of a female patient, in which I shall print in Roman type everything which is to be sexually interpreted. This beautiful dream lost all its charm for the dreamer once it had been interpreted.
(a) Preliminary dream: She goes to the two maids in the kitchen and scolds them for taking so long to prepare a little bite of food. She also sees a very large number of heavy kitchen utensils in the kitchen, heaped into piles and turned upside down in order to drain. Later addition: The two maids go to fetch water, and have, as it were, to climb into a river which reaches up to the house or into the courtyard.
(b) Main dream: She is descending from a height over curiously constructed railings, or a fence which is composed of large square trelliswork hurdles with small square apertures. It is really not adapted for climbing; she is constantly afraid that she cannot find a place for her foot, and she is glad that her dress doesn't get caught anywhere, and that she is able to climb it so respectably. As she climbs she is carrying a big branch in her hand, really like a tree, which is thickly studded with red flowers; a spreading branch, with many twigs. With this is connected the idea of cherry-blossoms (Bluten = flowers), but they look like fully opened camellias, which of course do not grow on trees. As she is descending, she first has one, then suddenly two, and then again only one. When she has reached the ground the lower flowers have already begun to fall. Now that she has reached the bottom she sees an "odd man" who is combing - as she would like to put it - just such a tree, that is, with a piece of wood he is scraping thick bunches of hair from it, which hang from it like moss. Other men have chopped off such branches in a garden, and have flung them into the road, where they are lying about, so that a number of people take some of them. But she asks whether this is
right, whether she may take one, too. In the garden there stands a young man (he is a foreigner, and known to her) toward whom she goes in order to ask him how it is possible to transplant such branches in her own garden. He embraces her, whereupon she struggles and asks him what he is thinking of, whether it is permissible to embrace her in such a manner. He says there is nothing wrong in it, that it is permitted. He then declares himself willing to go with her into the other garden, in order to show her how to put them in, and he says something to her which she does not quite understand: "Besides this I need three metres (later she says: square metres) or three fathoms of ground." It seems as though he were asking her for something in return for his willingness, as though he had the intention of indemnifying (reimbursing) himself in her garden, as though he wanted to evade some law or other, to derive some advantage from it without causing her an injury. She does not know whether or not he really shows her anything.
The above dream, which has been given prominence on account of its symbolic elements, may be described as a biographical dream. Such dreams occur frequently in psychoanalysis, but perhaps only rarely outside it.
I have, of course, an abundance of such material, but to reproduce it here would lead us too far into the consideration of neurotic conditions.
Everything points to the same conclusion, namely, that we need not assume that any special symbolizing activity of the psyche is operative in dream-formation; that, on the contrary, the dream makes use of such symbolizations as are to be found ready-made in unconscious thinking, since these, by reason of their case of representation, and for the most part by reason of their being exempt from the censorship, satisfy more effectively the requirements of dream-formation.
E. Representation in Dreams by Symbols: Some Further Typical Dreams -
The analysis of the last biographical dream shows that I recognized the symbolism in dreams from the very outset. But it was only little by little that I arrived at a full appreciation of its extent and significance, as the result of increasing experience, and under the influence of the works of W. Stekel, concerning which I may here fittingly say something.
This author, who has perhaps injured psychoanalysis as much as he has benefited it, produced a large number of novel symbolic translations, to which no credence was given at first, but most of which were later confirmed and had to be accepted. Stekel's services are in no way belittled by the remark that the sceptical reserve with which these symbols were received was not unjustified. For the examples upon which he based his interpretations were often unconvincing, and, moreover, he employed a method which must be rejected as scientifically unreliable. Stekel found his symbolic meanings by way of intuition, by virtue of his individual faculty of immediately understanding the symbols. But such an art cannot be generally assumed; its efficiency is immune from criticism, and its results have therefore no claim to credibility. It is as though one were to base one's diagnosis of infectious diseases on the olfactory impressions received beside the sick-bed, although of course there have been clinicians to whom the sense of smell - atrophied in most people - has been of greater service than to others, and who really have been able to diagnose a case of abdominal typhus by their sense of smell.
The progressive experience of psycho-analysis has enabled us to discover patients who have displayed in a surprising degree this immediate understanding of dream-symbolism. Many of these patients suffered from dementia praecox, so that for a time there was an inclination to suspect that all dreamers with such an understanding of symbols were suffering from that disorder. But this did not prove to be the case; it is simply a question of a personal gift or idiosyncrasy without perceptible pathological significance.
When one has familiarized oneself with the extensive employment of symbolism for the representation of sexual material in dreams, one naturally asks oneself whether many of these symbols have not a permanently established meaning, like the signs in shorthand; and one even thinks of attempting to compile a new dream-book on the lines of the cipher method. In this connection it should be noted that symbolism does not appertain especially to dreams, but rather to the unconscious imagination, and particularly to that of the people, and it is to be found in a more developed condition in folklore, myths, legends, idiomatic phrases, proverbs, and the current witticisms of a people than in dreams. We should have, therefore, to go far beyond the province of dream-interpretation in order fully to investigate the meaning of symbolism, and to discuss the numerous problems - for the most part still unsolved - which are associated with the concept of the symbol. We shall here confine ourselves to saying that representation by a symbol comes under the heading of the indirect representations, but that we are warned by all sorts of signs against indiscriminately classing symbolic representation with the other modes of indirect representation before we have clearly conceived its
distinguishing characteristics. In a number of cases, the common quality shared by the symbol and the thing which it represents is obvious; in others, it is concealed; in these latter cases the choice of the symbol appears to be enigmatic. And these are the very cases that must be able to elucidate the ultimate meaning of the symbolic relation; they point to the fact that it is of a genetic nature. What is today symbolically connected was probably united, in primitive times, by conceptual and linguistic identity. The symbolic relationship seems to be a residue and reminder of a former identity. It may also be noted that in many cases the symbolic identity extends beyond the linguistic identity, as had already been asserted by Schubert (1814). -
Dreams employ this symbolism to give a disguised representation to their latent thoughts. Among the symbols thus employed there are, of course, many which constantly, or all but constantly, mean the same thing. But we must bear in mind the curious plasticity of psychic material. Often enough a symbol in the dream-content may have to be interpreted not symbolically but in accordance with its proper meaning; at other times the dreamer, having to deal with special memory-material, may take the law into his own hands and employ anything whatever as a sexual symbol, though it is not generally so employed. Wherever he has the choice of several symbols for the representation of a dream-content, he will decide in favour of that symbol which is in addition objectively related to his other thought-material; that is to say, he will employ an individual motivation besides the typically valid one.
Although since Scherner's time the more recent investigations of dream-problems have definitely established the existence of dream-symbolism - even Havelock Ellis acknowledges that our dreams are indubitably full of symbols - it must yet be admitted that the existence of symbols in dreams has not only facilitated dream-interpretation, but has also made it more difficult. The technique of interpretation in accordance with the dreamer's free associations more often than otherwise leaves us in the lurch as far as the symbolic elements of the dream-content are concerned. A return to the arbitrariness of dream-interpretation as it was practised in antiquity, and is seemingly revived by Stekel's wild interpretations, is contrary to scientific method. Consequently, those elements in the dream-content which are to be symbolically regarded compel us to employ a combined technique, which on the one hand is based on the dreamer's associations, while on the other hand the missing portions have to be supplied by the interpreter's understanding of the symbols. Critical circumspection in the solution of the symbols must coincide with careful study of the symbols in especially transparent examples of dreams in order to silence the reproach of arbitrariness in dream-interpretation. The uncertainties which still adhere to our function as dream-interpreters are due partly to our imperfect knowledge (which, however, can be progressively increased) and partly to certain peculiarities of the dream-symbols themselves. These often possess many and varied meanings, so that, as in Chinese script, only the context can furnish the correct meaning. This multiple significance of the symbol is allied to the dream's faculty of admitting over-interpretations, of representing, in the same content, various wish-impulses and thought-formations, often of a widely divergent character.
After these limitations and reservations, I will proceed. The Emperor and the Empress (King and Queen) in most cases really represent the dreamer's parents; the dreamer himself or herself is the prince or princess. But the high authority conceded to the Emperor is also conceded to great men, so that in some dreams, for example, Goethe appears as a father symbol (Hitschmann). - All elongated objects, sticks, tree-trunks, umbrellas (on account of the opening, which might be likened to an erection), all sharp and elongated weapons, knives, daggers, and pikes, represent the male member. A frequent, but not very intelligible symbol for the same is a nail-file (a reference to rubbing and scraping?). - Small boxes, chests, cupboards, and ovens correspond to the female organ; also cavities, ships, and all kinds of vessels. - A room in a dream generally represents a woman; the description of its various entrances and exits is scarcely calculated to make us doubt this interpretation. The interest as to whether the room is open or locked will be readily understood in this connection. (Cf. Dora's dream in Fragment of an Analysis of Hysteria.) There is no need to be explicit as to the sort of key that will unlock the room; the symbolism of lock and key has been gracefully if broadly employed by Uhland in his song of the Graf Eberstein. - The dream of walking through a suite of rooms signifies a brothel or a harem. But, as H. Sachs has shown by an admirable example, it is also employed to represent marriage (contrast). An interesting relation to the sexual investigations of childhood emerges when the dreamer dreams of two rooms which were previously one, or finds that a familiar room in a house of which he dreams has been divided into two, or the reverse. In childhood the female genitals and anus (the "behind") are conceived of as a single opening according to the infantile cloaca theory, and only later is it discovered that this region of the body contains two separate cavities and openings. Steep inclines, ladders and stairs, and going up or down them, are symbolic representations of the sexual act. Smooth walls over which one climbs, facades of houses, across which one lets oneself down - often with a sense of great anxiety - correspond to erect human bodies, and probably repeat in our dreams childish memories of climbing up parents or nurses. Smooth walls are men; in anxiety dreams one often holds firmly to projections on houses. Tables, whether bare or covered, and boards, are women, perhaps by virtue of contrast, since they have no protruding contours. Wood generally speaking, seems, in accordance with its linguistic relations, to represent feminine matter (Materie). The name of the island Madeira means wood in Portuguese. Since bed and board (mensa et thorus) constitute marriage, in dreams the latter is often substituted for the former, and as far as practicable the sexual representation-complex is transposed to the eating-complex. - Of articles of dress, a woman's hat may very often be interpreted with certainty as the male genitals. In the dreams of men, one often finds the necktie as a symbol for the penis; this is not only because neckties hang down in front of the body, and are characteristic of men, but also because one can select them at pleasure, a freedom which nature prohibits as regards the original of the symbol. Persons who make use of this symbol in dreams are very extravagant in the matter of ties, and possess whole collections of them. All complicated machines and appliances are very probably the genitals - as a rule the male genitals - in the description of which the symbolism of dreams is as indefatigable as human wit. It is quite unmistakable that all weapons and tools are used as symbols for the male organ: e.g., ploughshare, hammer, gun, revolver, dagger, sword, etc. Again, many of the landscapes seen in dreams, especially those that contain bridges or wooded mountains, may be readily recognized as descriptions of the genitals. Marcinowski collected a series of examples in which the dreamer explained his dream by means of drawings, in order to represent the landscapes and places appearing in it. These drawings clearly showed the distinction between the manifest and the latent meaning of the dream. Whereas, naively regarded, they seemed to represent plans, maps, and so forth, closer investigation showed that they were
representations of the human body, of the genitals, etc., and only after conceiving them thus could the dream be understood. Finally, where one finds incomprehensible neologisms one may suspect combinations of components having a sexual significance. - Children, too, often signify the genitals, since men and women are in the habit of fondly referring to their genital organs as little man, little woman, little thing. The little brother was correctly recognized by Stekel as the penis. To play with or to beat a little child is often the dream's representation of masturbation. The dream-work represents castration by baldness, hair-cutting, the loss of teeth, and beheading. As an insurance against castration, the dream uses one of the common symbols of the penis in double or multiple form and the appearance in a dream of a lizard - an animal whose tail, if pulled off, is regenerated by a new growth - has the same meaning. Most of those animals which are utilized as genital symbols in mythology and folklore play this part also in dreams: the fish, the snail, the cat, the mouse (on account of the hairiness of the genitals), but above all the snake, which is the most important symbol of the male member. Small animals and vermin are substitutes for little children, e.g., undesired sisters or brothers. To be infected with vermin is often the equivalent for pregnancy. As a very recent symbol of the male organ I may mention the airship, whose employment is justified by its relation to flying, and also, occasionally, by its form. - Stekel has given a number of other symbols, not yet sufficiently verified, which he has illustrated by examples. The works of this author, and especially his book: Die Sprache des Traumes, contain the richest collection of interpretations of symbols, some of which were ingeniously guessed and were proved to be correct upon investigation, as, for example, in the section on the symbolism of death. The author's lack of critical reflection, and his tendency to generalize at all costs, make his interpretations doubtful or inapplicable, so that in making use of his works caution is urgently advised. I shall therefore restrict myself to mentioning a few examples. -
Right and left, according to Stekel, are to be understood in dreams in an ethical sense. "The right-hand path always signifies the way to righteousness, the left-hand path the path to crime. Thus the left may signify homosexuality, incest, and perversion, while the right signifies marriage, relations with a prostitute, etc. The meaning is always determined by the individual moral standpoint of the dreamer" (loc. cit., p. 466). Relatives in dreams generally stand for the genitals (p. 473). Here I can confirm this meaning only for the son, the daughter, and the younger sister - that is, wherever little thing could be employed. On the other hand, verified examples allow us to recognize sisters as symbols of the breasts, and brothers as symbols of the larger hemispheres. To be unable to overtake a carriage is interpreted by Stekel as regret at being unable to catch up with a difference in age (p. 479). The luggage of a traveller is the burden of sin by which one is oppressed (ibid.) But a traveller's luggage often proves to be an unmistakable symbol of one's own genitals. To numbers, which frequently occur in dreams, Stekel has assigned a fixed symbolic meaning, but these interpretations seem neither sufficiently verified nor of universal validity, although in individual cases they can
usually be recognized as plausible. We have, at all events, abundant confirmation that the figure three is a symbol of the male genitals. One of Stekel's generalizations refers to the double meaning of the genital symbols. "Where is there a symbol," he asks, "which (if in any way permitted by the imagination) may not be used simultaneously in the masculine and the feminine sense?" To be sure, the clause in parenthesis retracts much of the absolute character of this assertion, for this double meaning is not always permitted by the imagination. Still, I think it is not superfluous to
state that in my experience this general statement of Stekel's requires elaboration. Besides those symbols which are just as frequently employed for the male as for the female genitals, there are others which preponderantly, or almost exclusively, designate one of the sexes, and there are yet others which, so far as we know, have only the male or only the female signification. To use long, stiff objects and weapons as symbols of the female genitals, or hollow objects (chests, boxes, etc.) as symbols of the male genitals, is certainly not permitted by the imagination.
It is true that the tendency of dreams, and of the unconscious phantasy, to employ the sexual symbols bisexually, reveals an archaic trait, for in childhood the difference in the genitals is unknown, and the same genitals are attributed to both sexes. One may also be misled as regards the significance of a bisexual symbol if one forgets the fact that in some dreams a general reversal of sexes takes place, so that the male organ is represented by the female, and vice versa. Such dreams express, for example, the wish of a woman to be a man.
The genitals may even be represented in dreams by other parts of the body: the male member by the hand or the foot, the female genital orifice by the mouth, the ear, or even the eye. The secretions of the human body - mucus, tears, urine, semen, etc. - may be used in dreams interchangeably. This statement of Stekel's, correct in the main, has suffered a justifiable critical restriction as the result of certain comments of R. Reitler's (Internat. Zeitschr. fur Psych., i, 1913). The gist of the matter is the replacement of an important secretion, such as the semen, by an indifferent one.
These very incomplete indications may suffice to stimulate others to make a more painstaking collection. I have attempted a much more detailed account of dream-symbolism in my General Introduction to Psycho-Analysis. -
I shall now append a few instances of the use of such symbols, which will show how impossible it is to arrive at the interpretation of a dream if one excludes dream-symbolism, but also how in many cases it is imperatively forced upon one. At the same time, I must expressly warn the investigator against overestimating the importance of symbols in the interpretation of dreams, restricting the work of dream-translation to the translation of symbols, and neglecting the technique of utilizing the associations of the dreamer. The two techniques of dream-interpretation must supplement one another; practically, however, as well as theoretically, precedence is retained by the latter process, which assigns the final significance to the utterances of the dreamer, while the symbol-translation which we undertake play an auxiliary part.
1. The hat as the symbol of a man (of the male genitals):
(A fragment from the dream of a young woman who suffered from agoraphobia as the result of her fear of temptation.) -
I am walking in the street in summer; I am wearing a straw hat of peculiar shape, the middle piece of which is bent upwards, while the side pieces hang downwards (here the description hesitates), and in such a fashion that one hangs lower than the other. I am cheerful and in a confident mood, and as I pass a number of young officers I think to myself: You can't do anything to me.
As she could produce no associations to the hat, I said to her: "The hat is really a male genital organ, with its raised middle piece and the two downward-hanging side pieces." It is perhaps peculiar that her hat should be supposed to be a man, but after all one says: Unter die Haube kommen (to get under the cap) when we mean: to get married. I intentionally refrained from interpreting the details concerning the unequal dependence of the two side pieces, although the determination of just such details must point the way to the interpretation. I went on to say that if, therefore, she had a husband with such splendid genitals she would not have to fear the officers; that is, she would have nothing to wish from them, for it was essentially her temptation - phantasies which prevented her from going about unprotected and unaccompanied. This last explanation of her anxiety I had already been able to give her repeatedly on the basis of other material.
It is quite remarkable how the dreamer behaved after this interpretation. She withdrew her description of the hat and would not admit that she had said that the two side pieces were hanging down. I was, however, too sure of what I had heard to allow myself to be misled, and so I insisted that she did say it. She was quiet for a while, and then found the courage to ask why it was that one of her husband's testicles was lower than the other, and whether it was the same with all men. With this the peculiar detail of the hat was explained, and the whole interpretation was accepted by her.
The hat symbol was familiar to me long before the patient related this dream. From other but less transparent cases I believed that I might assume the hat could also stand for the female genitals. -
2. The little one as the genital organ. Being run over as a symbol of sexual intercourse.
(Another dream of the same agoraphobic patient.)
Her mother sends away her little daughter so that she has to go alone. She then drives with her mother to the railway station, and sees her little one walking right along the track, so that she is bound to be run over. She hears the bones crack. (At this she experiences a feeling of discomfort but no real horror.) She then looks through the carriage window, to see whether the parts cannot be seen behind. Then she reproaches her mother for allowing the little one to go out alone.
Analysis. - It is not an easy matter to give here a complete interpretation of the dream. It forms part of a cycle of dreams, and can be fully understood only in connection with the rest. For it is not easy to obtain the material necessary to demonstrate the symbolism in a sufficiently isolated condition. The patient at first finds that the railway journey is to be interpreted historically as an allusion to a departure from a sanatorium for nervous diseases, with whose director she was, of course, in love. Her mother fetched her away, and before her departure the physician came to the railway station and gave her a bunch of flowers; she felt uncomfortable because her mother witnessed this attention. Here the mother, therefore, appears as the disturber of her tender feelings, a role actually played by this strict woman during her daughter's girlhood. - The next association referred to the sentence: She then looks to see whether the parts cannot be seen behind. In the dream-facade one would naturally be compelled to think of the pieces of the little daughter who had been run over and crushed. The association, however, turns in quite a different direction.