The Interpretation of Dreams Sigmund Freud (1900)

demonstrates a very large number of those relationships in ancient Egyptian, and points to distinct remnants of the same development in the
Semitic and Indo-Germanic languages.
[14] Cf. here the observations made in chapter V.
[15] If I do not know behind which of the persons appearing in the dream I am to look for my ego. I observe the following rule: That person in the
dream who is subject to an emotion which I am aware of while asleep is the one that conceals my ego.
[16] The hysterical attack often employs the same device of temporal inversion in order to conceal its meaning from the observer. The attack of a
hysterical girl, for example, consists in enacting a little romance, which she has imagined in the unconscious in connection with an encounter in a
tram. A man, attracted by the beauty of her foot, addresses her while she is reading, whereupon she goes with him and a passionate love-scene
ensues. Her attack begins with the representation of this scene by writhing movements of the body (accompanied by movements of the lips and
folding of the arms to signify kisses and embraces), whereupon she hurries into the next room, sits down on a chair, lifts her skirt in order to show
her foot, acts as though she were about to read a book, and speaks to me (answers me). Cf. the observation of Artemidorus: "In interpreting dreamstories,
one must consider them the first time from the beginning to the end, and the second time from the end to the beginning."
[17] I do not know today whether I was justified in doing so.
[18] Accompanying hysterical symptoms; amenorrhoea and profound depression were the chief troubles of this patient.
[19] Josephus; Antiquities of the Jews, book II, chap. V, trans. by Wm. Whitson (David McKay, Philadelphia).
[20] A reference to an experience of childhood emerges, in the complete analysis, through the following connecting-links: "The Moor has done
his duty, the Moor can go." And then follows the waggish question: "How old is the Moor when he has done his duty?" - "A year, then he can go
(walk)." (It is said that I came into the world with so much black curly hair that my young mother declared that I was a little Moor.) The fact that I
cannot find my hat is an experience of the day which has been exploited in various senses. Our servant, who is a genius at stowing things away,
had hidden the hat. A rejection of melancholy thoughts of death is concealed behind the conclusion of the dream: "I have not nearly done my duty
yet; I cannot go yet." Birth and death together - as in the dream of Goethe and the paralytic, which was a little earlier in date.
[21] This theory is not in accordance with more recent views.
[22] Compare Wit and its Relation to the Unconscious.
[23] Hugo Wolf.
[24] The German sitzen geblieben is often applied to women who have not succeeded in getting married. - TR.
[25] Bleuler-Freud Jahrbuch, i (1909).
[26] A mass of corroborative material may be found in the three supplementary volumes of Edward Fuchs's Illustrierte Sittengeschichte; privately
printed by A. Lange, Munich.
[27] For the interpretation of this preliminary dream, which is to be regarded as casual, see earlier in this chapter, C.
[28] Her career.
[29] Exalted origin, the wish-contrast to the preliminary dream.
[30] A composite formation, which unites two localities, the so-called garret (German: Boden = "floor," "garret") of her father's house, in which
she used to play with her brother, the object of her later phantasies, and the farm of a malicious uncle, who used to tease her.
[31] Wish-contrast to an actual memory of her uncle's farm, to the effect that she used to expose herself while she was asleep.
[32] Just as the angel bears a lily-stem in the Annunciation.
[33] For the explanation of this composite formation, see earlier in this chapter, C.; innocence, menstruation, La Dame aux Camelias.