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Page 29
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 recognized 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 recognizes 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.[1]
Another dream of parturition, with its interpretation, I take from the
work of E. Jones. _"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 of a young woman looking
forward to her first confinement. 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.
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.
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 folklore, in the myths, legends, and
manners of speech, in the proverbial sayings, and in the current
witticisms of a nation than in its dreams.
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