motive is to prevent the arousing of too violent impressions. A final significance of the multiplication of personality which, however, does not come exactly under this concept is the raising of some attribute of the person to a living figure. A simple instance is Dionysos and his companion Phales, wherein Phales is the equivalent of Phallos, the personification of the penis of Dionysos. The so-called attendants of Dionysos (Satyri, Sileni, Maenades, Mimallones, etc.) consist of the personification of the attributes of Dionysos.
The scene in Andermatt is portrayed with a nice wit, or more properly speaking, dreamt further: “The teacher steals chestnuts,” that is equivalent to saying he does what is prohibited. By chestnuts is meant roasted chestnuts, which on account of the incision are known as a female sexual symbol. Thus the remark of the teacher, that he was especially glad to travel with his pupils, following directly upon the theft of the chestnuts, becomes intelligible. This theft of the chestnuts is certainly a personal interpolation, for it does not occur in any of the other accounts. It shows how intensive was the inner participation of the school companions of Marie X. in the dream; resting upon similar aetiological requirements.
This is the last of the aural witnesses. The story of the veil, the pain in the feet, are items which we may perhaps suspect to have been suggested in the original narrative. Other interpolations are, however, absolutely personal, and are due to independent inner participation in the meaning of the dream.
Hearsay Evidence.
(I.) The whole school had to go bathing with the teacher. M. X. had no place in the bath in which to undress. Then the teacher said: “You can come into my room and undress with me.” She must have felt very uncomfortable. When both were undressed they went into the lake. The teacher took a long rope and wound it round M. Then they both swam far out. But M. got tired, and then the teacher took
