chapter i

. has only 26 verses and not 37, she took the 7th verse, "It is not for you to know the times or the seasons, which the Father hath put in his own power."

But if we turn to Luke i. 37, we find the Annunciation of the Virgin.

Verse 35. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

Verse 36. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

Verse 37. For with God nothing shall be impossible.

The necessary continuation of the analysis of "_Luke_ 137" demanded the looking up of Luke xiii. 7, where it says:

Verse 6. A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

Verse 7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?

The fig-tree, which from antiquity has been a symbol of the male genital, is to be cut down on account of its unfruitfulness. This passage is in complete accord with innumerable sadistic phantasies of the dreamer, concerned with the cutting or biting off of the penis. The relation to her husband's unfruitful organ is obvious. That she withdraws her libido from her husband is clear for he is impotent as regard herself; it is equally clear that she undergoes regression to the father ("which the father hath put in his own power") and identifies herself with her mother who had twins.[166] By thus advancing her age the dreamer places her husband in regard to herself in the position of a son or boy, of an age at which impotency is normal. Furthermore, the desire to overcome her husband is easily understood from, and amply evidenced in her earlier analysis. It is therefore only a confirmation of what has been already said, if, following up the matter of "_Luke_ 137," we find in Luke vii. verse 12, Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow. (13) And when the Lord saw her, he had compassion on her, and said unto her, Weep not. (14) And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

In the particular psychological situation of the dreamer, the allusion to the resurrection presents a delightful meaning as the cure of her husband's impotency. Then the whole problem would be solved. There is no need for me to point out in so many words the numerous wish-fulfilments contained in this material; they are obvious to the reader.

The important combination of the symbol "_Luke_ 137" must be conceived as cryptomnesia, since the dreamer is quite unversed in the Bible. Both Flournoy[167] and myself[168] have already drawn attention to the important effects of this phenomenon. So far as one can be humanly certain, the question of any manipulation of the material with intent to deceive does not come into consideration in this case. Those well posted in psychoanalysis will be able to allay any such suspicion simply from the disposition and setting of the material as a whole.

FOOTNOTES:

[Footnote 165: "Zentralblatt für Psychoanalyse," 1911, p. 567. Translator, Dr. M. D. Eder.]

[Footnote 166: The husband's principal conflict is a pronounced mother-complex.]

[Footnote 167: Flournoy, "Des Indes à la Planète Mars." Idem: "Nouvelles observations sur un cas de somnambulisme," _Arch. de Pyschol._, vol. I.]

[Footnote 168: See chapter I , p. 86.]

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