which one can have escape, even if a little wrong is done; no opportunity should be missed, life is so short, death inevitable. Owing to the fact that this also has a sexual significance, and that desire is unwilling to stop at a wrong, this philosophy of carpe diem must fear the censor and must hide behind a dream. This now makes articulate counter-thoughts of all kinds, recollections of a time when spiritual food alone was sufficient for the dreamer; it suggests repressions of every kind, and even threats of disgusting sexual punishments.
II. A second dream requires a longer preliminary statement:
I have taken a car to the West Station in order to begin a vacation journey to the Aussee, and I reach the station in time for the train to Ischl, which leaves earlier. Here I see Count Thun, who is again going to see the Emperor at Ischl. In spite of the rain, he has come in an open carriage, has passed out at once through the door for local trains, and has motioned back the gate-keeper, who does not know him and who wants to take his ticket, with a little wave of his hand. After the train to Ischl has left, I am told to leave the platform and go back into the hot waiting-room; but with difficulty I secure permission to remain. I pass the time in watching the people who make use of bribes to secure a compartment; I make up my mind to insist on my rights—that is, to demand the same privilege. Meanwhile I sing something to myself, which I afterwards recognise to be the aria from Figaro's Wedding:
"If my lord Count wishes to try a dance,
(Possibly another person would not have recognised the song.)
During the whole afternoon I have been in an insolent, combative mood; I have spoken roughly to the waiter and the cabman, I hope without hurting their feelings; now all kinds of bold and revolutionary thoughts come into my head, of a kind suited to the words of Figaro and the comedy of Beaumarchais, which I had seen at the Comédie Française.