nursery which forbids children to burn matches in order that they may
not wet the bed at night. They too are based on the reminiscence of
_enuresis nocturnus_ of childhood. In the _Bruchstück einer
Hysterieanalyse_, 1905,[CL] I have given the complete analysis and
synthesis of such a fire-dream in connection with the infantile history
of the dreamer, and have shown to the representation of what emotions
this infantile material has been utilised in maturer years.
It would be possible to cite a considerable number of other “typical”
dreams, if these are understood to refer to the frequent recurrence of
the same manifest dream content in the case of different dreamers, as,
for example: dreams of passing through narrow alleys, of walking through
a whole suite of rooms; dreams of the nocturnal burglar against whom
nervous people direct precautionary measures before going to sleep;
dreams of being chased by wild animals (bulls, horses), or of being
threatened with knives, daggers, and lances. The last two are
characteristic as the manifest dream content of persons suffering from
anxiety, &c. An investigation dealing especially with this material
would be well worth while. In lieu of this I have two remarks to offer,
which, however, do not apply exclusively to typical dreams.
I. The more one is occupied with the solution of dreams, the more
willing one must become to acknowledge that the majority of the dreams
of adults treat of sexual material and give expression to erotic wishes.
Only one who really analyses dreams, that is to say, who pushes forward
from their manifest content to the latent dream thoughts, can form an
opinion on this subject—never the person who is satisfied with
registering the manifest content (as, for example, Näcke in his works on
sexual dreams). Let us recognise at once that this fact is not to be
wondered at, but that it is in complete harmony with the fundamental
assumptions of dream explanation. No other impulse has had to undergo so
much suppression from the time of childhood as the sex impulse in its
numerous components,[CM] from no other impulse have survived so many and
such intense unconscious wishes, which now act in the sleeping state in
such a manner as to produce dreams. In dream interpretation, this
significance of sexual complexes must never be forgotten, nor must they,
of course, be exaggerated to the point of being considered exclusive.
Of many dreams it can be ascertained by a careful interpretation that
they are even to be taken bisexually, inasmuch as they result in an
irrefutable secondary interpretation in which they realise homosexual
feelings—that is, feelings that are common to the normal sexual activity
of the dreaming person. But that all dreams are to be interpreted
bisexually, as maintained by W. Stekel,[CN] and Alf. Adler,[CO] seems to
me to be a generalisation as indemonstrable as it is improbable, which I
should not like to support. Above all I should not know how to dispose
of the apparent fact that there are many dreams satisfying other than—in
the widest sense—erotic needs, as dreams of hunger, thirst, convenience,
&c. Likewise the similar assertions “that behind every dream one finds
the death sentence” (Stekel), and that every dream shows “a continuation
from the feminine to the masculine line” (Adler), seem to me to proceed
far beyond what is admissible in the interpretation of dreams.
We have already asserted elsewhere that dreams which are conspicuously
innocent invariably embody coarse erotic wishes, and we might confirm
this by means of numerous fresh examples. But many dreams which appear
indifferent, and which would never be suspected of any particular
significance, can be traced back, after analysis, to unmistakably sexual
wish-feelings, which are often of an unexpected nature. For example, who
would suspect a sexual wish in the following dream until the
interpretation had been worked out? The dreamer relates: _Between two
stately palaces stands a little house, receding somewhat, whose doors
are closed. My wife leads me a little way along the street up to the
little house, and pushes in the door, and then I slip quickly and easily
into the interior of a courtyard that slants obliquely upwards._
Anyone who has had experience in the translating of dreams will, of
course, immediately perceive that penetrating into narrow spaces, and
opening locked doors, belong to the commonest sexual symbolism, and will
easily find in this dream a representation of attempted coition from
behind (between the two stately buttocks of the female body). The narrow
slanting passage is of course the vagina; the assistance attributed to
the wife of the dreamer requires the interpretation that in reality it
is only consideration for the wife which is responsible for the
detention from such an attempt. Moreover, inquiry shows that on the
previous day a young girl had entered the household of the dreamer who
had pleased him, and who had given him the impression that she would not
be altogether opposed to an approach of this sort. The little house
between the two palaces is taken from a reminiscence of the Hradschin in
Prague, and thus points again to the girl who is a native of that city.
If with my patients I emphasise the frequency of the Oedipus dream—of
having sexual intercourse with one’s mother—I get the answer: “I cannot
remember such a dream.” Immediately afterwards, however, there arises
the recollection of another disguised and indifferent dream, which has
been dreamed repeatedly by the patient, and the analysis shows it to be
a dream of this same content—that is, another Oedipus dream. I can
assure the reader that veiled dreams of sexual intercourse with the
mother are a great deal more frequent than open ones to the same
effect.[CP]
There are dreams about landscapes and localities in which emphasis is
always laid upon the assurance: “I have been there before.” In this case
the locality is always the genital organ of the mother; it can indeed be
asserted with such certainty of no other locality that one “has been
there before.”
A large number of dreams, often full of fear, which are concerned with
passing through narrow spaces or with staying in the water, are based
upon fancies about the embryonic life, about the sojourn in the mother’s
womb, and about the act of birth. The following is the dream of a young
man who in his fancy has already while in embryo taken advantage of his
opportunity to spy upon an act of coition between his parents.
“_He is in a deep shaft, in which there is a window, as in the Semmering
Tunnel. At first he sees an empty landscape through this window, and
then he composes a picture into it, which is immediately at hand and
which fills out the empty space. The picture represents a field which is
being thoroughly harrowed by an implement, and the delightful air, the
accompanying idea of hard work, and the bluish-black clods of earth make
a pleasant impression. He then goes on and sees a primary school
opened ... and he is surprised that so much attention is devoted in it
to the sexual feelings of the child, which makes him think of me._”
Here is a pretty water-dream of a female patient, which was turned to
extraordinary account in the course of treatment.
_At her summer resort at the ... Lake, she hurls herself into the dark
water at a place where the pale moon is reflected in the water._
Dreams of this sort are parturition dreams; their interpretation is
accomplished by reversing the fact reported in the manifest dream
content; thus, instead of “throwing one’s self into the water,” read
“coming out of the water,” that is, “being born.” The place from which
one is born is recognised if one thinks of the bad sense of the French
“la lune.” The pale moon thus becomes the white “bottom” (Popo), which
the child soon recognises as the place from which it came. Now what can
be the meaning of the patient’s wishing to be born at her summer resort?
I asked the dreamer this, and she answered without hesitation: “Hasn’t
the treatment made me as though I were born again?” Thus the dream
becomes an invitation to continue the cure at this summer resort, that
is, to visit her there; perhaps it also contains a very bashful allusion
to the wish to become a mother herself.[CQ]
Another dream of parturition, with its interpretation, I take from the
work of E. Jones.[95] “_She stood at the seashore watching a small boy,
who seemed to be hers, wading into the water. This he did till the water
covered him, and she could only see his head bobbing up and down near
the surface. The scene then changed to the crowded hall of a hotel. Her
husband left her, and she ‘entered into conversation with’ a stranger._”
The second half of the dream was discovered in the analysis to represent
a flight from her husband, and the entering into intimate relations with
a third person, behind whom was plainly indicated Mr. X.’s brother
mentioned in a former dream. The first part of the dream was a fairly
evident birth phantasy. In dreams as in mythology, the delivery of a
child _from_ the uterine waters is commonly presented by distortion as
the entry of the child _into_ water; among many others, the births of
Adonis, Osiris, Moses, and Bacchus are well-known illustrations of this.
The bobbing up and down of the head in the water at once recalled to the
patient the sensation of quickening she had experienced in her only
pregnancy. Thinking of the boy going into the water induced a reverie in
which she saw herself taking him out of the water, carrying him into the
nursery, washing him and dressing him, and installing him in her
household.
The second half of the dream, therefore, represents thoughts concerning
the elopement, which belonged to the first half of the underlying latent
content; the first half of the dream corresponded with the second half
of the latent content, the birth phantasy. Besides this inversion in
order, further inversions took place in each half of the dream. In the
first half the child _entered_ the water, and then his head bobbed; in
the underlying dream thoughts first the quickening occurred, and then
the child left the water (a double inversion). In the second half her
husband left her; in the dream thoughts she left her husband.
Another parturition dream is related by Abraham[79] of a young woman
looking forward to her first confinement (p. 22): From a place in the
floor of the house a subterranean canal leads directly into the water
(parturition path, amniotic liquor). She lifts up a trap in the floor,
and there immediately appears a creature dressed in a brownish fur,
which almost resembles a seal. This creature changes into the younger
brother of the dreamer, to whom she has always stood in maternal
relationship.
Dreams of “saving” are connected with parturition dreams. To save,
especially to save from the water, is equivalent to giving birth when
dreamed by a woman; this sense is, however, modified when the dreamer is
a man.[CR]
Robbers, burglars at night, and ghosts, of which we are afraid before
going to bed, and which occasionally even disturb our sleep, originate
in one and the same childish reminiscence. They are the nightly visitors
who have awakened the child to set it on the chamber so that it may not
wet the bed, or have lifted the cover in order to see clearly how the
child is holding its hands while sleeping. I have been able to induce an
exact recollection of the nocturnal visitor in the analysis of some of
these anxiety dreams. The robbers were always the father, the ghosts
more probably corresponded to feminine persons with white night-gowns.
II. When one has become familiar with the abundant use of symbolism for
the representation of sexual material in dreams, one naturally raises
the question whether there are not many of these symbols which appear
once and for all with a firmly established significance like the signs
in stenography; and one is tempted to compile a new dream-book according
to the cipher method. In this connection it may be remarked that this
symbolism does not belong peculiarly to the dream, but rather to
unconscious thinking, particularly that of the masses, and it is to be
found in greater perfection in the folk-lore, in the myths, legends, and
manners of speech, in the proverbial sayings, and in the current
witticisms of a nation than in its dreams.[CS]
The dream takes advantage of this symbolism in order to give a disguised
representation to its latent thoughts. Among the symbols which are used
in this manner there are of course many which regularly, or almost
regularly, mean the same thing. Only it is necessary to keep in mind the
curious plasticity of psychic material. Now and then a symbol in the
dream content may have to be interpreted not symbolically, but according
to its real meaning; at another time the dreamer, owing to a peculiar
set of recollections, may create for himself the right to use anything
whatever as a sexual symbol, though it is not ordinarily used in that
way. Nor are the most frequently used sexual symbols unambiguous every
time.
After these limitations and reservations I may call attention to the
following: Emperor and Empress (King and Queen) in most cases really
represent the parents of the dreamer;[CT] the dreamer himself or herself
is the prince or princess. All elongated objects, sticks, tree-trunks,
and umbrellas (on account of the stretching-up which might be compared
to an erection), all elongated and sharp weapons, knives, daggers, and
pikes, are intended to represent the male member. A frequent, not very
intelligible, symbol for the same is a nail-file (on account of the
rubbing and scraping?). Little cases, boxes, caskets, closets, and
stoves correspond to the female part. The symbolism of lock and key has
been very gracefully employed by Uhland in his song about the “Grafen
Eberstein,” to make a common smutty joke. The dream of walking through a
row of rooms is a brothel or harem dream. Staircases, ladders, and
flights of stairs, or climbing on these, either upwards or downwards,
are symbolic representations of the sexual act.[CU] Smooth walls over
which one is climbing, façades of houses upon which one is letting
oneself down, frequently under great anxiety, correspond to the erect
human body, and probably repeat in the dream reminiscences of the upward
climbing of little children on their parents or foster parents. “Smooth”
walls are men. Often in a dream of anxiety one is holding on firmly to
some projection from a house. Tables, set tables, and boards are women,
perhaps on account of the opposition which does away with the bodily
contours. Since “bed and board” (_mensa et thorus_) constitute marriage,
the former are often put for the latter in the dream, and as far as
practicable the sexual presentation complex is transposed to the eating
complex. Of articles of dress the woman’s hat may frequently be
definitely interpreted as the male genital. In dreams of men one often
finds the cravat as a symbol for the penis; this indeed is not only
because cravats hang down long, and are characteristic of the man, but
also because one can select them at pleasure, a freedom which is
prohibited by nature in the original of the symbol. Persons who make use
of this symbol in the dream are very extravagant with cravats, and
possess regular collections of them.[CV] All complicated machines and
apparatus in dream are very probably genitals, in the description of
which dream symbolism shows itself to be as tireless as the activity of
wit. Likewise many landscapes in dreams, especially with bridges or with
wooded mountains, can be readily recognised as descriptions of the
genitals. Finally where one finds incomprehensible neologisms one may
think of combinations made up of components having a sexual
significance. Children also in the dream often signify the genitals, as
men and women are in the habit of fondly referring to their genital
organ as their “little one.” As a very recent symbol of the male genital
may be mentioned the flying machine, utilisation of which is justified
by its relation to flying as well as occasionally by its form. To play
with a little child or to beat a little one is often the dream’s
representation of onanism. A number of other symbols, in part not
sufficiently verified, are given by Stekel,[114] who illustrates them
with examples. Right and left, according to him, are to be conceived in
the dream in an ethical sense. “The right way always signifies the road
to righteousness, the left the one to crime. Thus the left may signify
homosexuality, incest, and perversion, while the right signifies
marriage, relations with a prostitute, &c. The meaning is always
determined by the individual moral viewpoint of the dreamer” (_l.c._, p.
466). Relatives in the dream generally play the rôle of genitals (p.
473). Not to be able to catch up with a wagon is interpreted by Stekel
as regret not to be able to come up to a difference in age (p. 479).
Baggage with which one travels is the burden of sin by which one is
oppressed (_ibid._). Also numbers, which frequently occur in the dream,
are assigned by Stekel a fixed symbolical meaning, but these
interpretations seem neither sufficiently verified nor of general
validity, although the interpretation in individual cases can generally
be recognised as probable. In a recently published book by W. Stekel,
_Die Sprache des Traumes_, which I was unable to utilise, there is a
list (p. 72) of the most common sexual symbols, the object of which is
to prove that all sexual symbols can be bisexually used. He states: “Is
there a symbol which (if in any way permitted by the phantasy) may not
be used simultaneously in the masculine and the feminine sense!” To be
sure the clause in parentheses takes away much of the absoluteness of
this assertion, for this is not at all permitted by the phantasy. I do
not, however, think it superfluous to state that in my experience
Stekel’s general statement has to give way to the recognition of a
greater manifoldness. Besides those symbols, which are just as frequent
for the male as for the female genitals, there are others which
preponderately, or almost exclusively, designate one of the sexes, and
there are still others of which only the male or only the female
signification is known. To use long, firm objects and weapons as symbols
of the female genitals, or hollow objects (chests, boxes, pouches, &c.),
as symbols of the male genitals, is indeed not allowed by the fancy.
It is true that the tendency of the dream and the unconscious fancy to
utilise the sexual symbol bisexually betrays an archaic trend, for in
childhood a difference in the genitals is unknown, and the same genitals
are attributed to both sexes.
These very incomplete suggestions may suffice to stimulate others to
make a more careful collection.[CW]
I shall now add a few examples of the application of such symbolisms in
dreams, which will serve to show how impossible it becomes to interpret
a dream without taking into account the symbolism of dreams, and how
imperatively it obtrudes itself in many cases.
1. The hat as a symbol of the man (of the male genital):[CX] (a fragment
from the dream of a young woman who suffered from agoraphobia on account
of a fear of temptation).
“I am walking in the street in summer, I wear a straw hat of peculiar
shape, the middle piece of which is bent upwards and the side pieces of
which hang downwards (the description became here obstructed), and in
such a fashion that one is lower than the other. I am cheerful and in a
confidential mood, and as I pass a troop of young officers I think to
myself: None of you can have any designs upon me.”
As she could produce no associations to the hat, I said to her: “The hat
is really a male genital, with its raised middle piece and the two
downward hanging side pieces.” I intentionally refrained from
interpreting those details concerning the unequal downward hanging of
the two side pieces, although just such individualities in the
determinations lead the way to the interpretation. I continued by saying
that if she only had a man with such a virile genital she would not have
to fear the officers—that is, she would have nothing to wish from them,
for she is mainly kept from going without protection and company by her
fancies of temptation. This last explanation of her fear 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 claimed not
to have said that the two side pieces were hanging downwards. I was,
however, too sure of what I had heard to allow myself to be misled, and
I persisted in 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 in 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
believe that the hat may also be taken as a female genital.
2. The little one as the genital—to be 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 must go alone.
She rides with her mother to the railroad and sees her little one
walking directly upon the tracks, so that she cannot avoid being run
over. She hears the bones crackle. (From this she experiences a feeling
of discomfort but no real horror.) She then looks out through the car
window to see whether the parts cannot be seen behind. She then
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 others. For it is not
easy to get the necessary material sufficiently isolated to prove the
symbolism. The patient at first finds that the railroad journey is to be
interpreted historically as an allusion to a departure from a sanatorium
for nervous diseases, with the superintendent of which she naturally was
in love. Her mother took her away from this place, and the physician
came to the railroad station and handed her a bouquet of flowers on
leaving; she felt uncomfortable because her mother witnessed this
homage. Here the mother, therefore, appears as a disturber of her love
affairs, which is the rôle actually played by this strict woman during
her daughter’s girlhood. The next thought referred to the sentence: “She
then looks to see whether the parts can be seen behind.” In the dream
façade one would naturally be compelled to think of the parts of the
little daughter run over and ground up. The thought, however, turns in
quite a different direction. She recalls that she once saw her father in
the bath-room naked from behind; she then begins to talk about the sex
differentiation, and asserts that in the man the genitals can be seen
from behind, but in the woman they cannot. In this connection she now
herself offers the interpretation that the little one is the genital,
her little one (she has a four-year-old daughter) her own genital. She
reproaches her mother for wanting her to live as though she had no
genital, and recognises this reproach in the introductory sentence of
the dream; the mother sends away her little one so that she must go
alone. In her phantasy going alone on the street signifies to have no
man and no sexual relations (coire = to go together), and this she does
not like. According to all her statements she really suffered as a girl
on account of the jealousy of her mother, because she showed a
preference for her father.
The “little one” has been noted[CY] as a symbol for the male or the
female genitals by Stekel, who can refer in this connection to a very
widespread usage of language.