After these limitations and reservations I may call attention to the following: Emperor and Empress (King and Queen) in most cases really represent the parents of the dreamer; the dreamer himself or herself is the prince or princess. All elongated objects, sticks, tree-trunks, and umbrellas (on account of the stretching-up which might be compared to an erection! all elongated and sharp weapons, knives, daggers, and pikes, are intended to represent the male member. A frequent, not very intelligible, symbol for the same is a nail-file (on account of the rubbing and scraping?). Little cases, boxes, caskets, closets, and stoves correspond to the female part. The symbolism of lock and key has been very gracefully employed by Uhland in his song about the “Grafen Eberstein,” to make a common smutty joke. The dream of walking through a row of rooms is a brothel or harem dream. Staircases, ladders, and flights of stairs, or climbing on these, either upwards or downwards, are symbolic representations of the sexual act. Smooth walls over which one is climbing, façades of houses upon which one is letting oneself down, frequently under great anxiety, correspond to the erect human body, and probably repeat in the dream reminiscences of the upward climbing of little children on their parents or foster parents. “Smooth” walls are men. Often in a dream of anxiety one is holding on firmly to some projection from a house. Tables, set tables, and boards are women, perhaps on account of the opposition which does away with the bodily contours. Since “bed and board” (mensa et thorus) constitute marriage, the former are often put for the latter in the dream, and as far as practicable the sexual presentation complex is transposed to the eating complex. Of articles of dress the woman’s hat may frequently be definitely interpreted as the male genital. In dreams of men one often finds the cravat as a symbol for the penis; this indeed is not only because cravats hang down long, and are characteristic of the man, but also because one can select them at pleasure, a freedom which is prohibited by nature in the original of the symbol. Persons who make use of this symbol in the dream are very extravagant with cravats, and possess regular collections of them. All complicated machines and apparatus in dream are very probably genitals, in the description of which dream symbolism shows itself to be as tireless as the activity of wit. Likewise many landscapes in dreams, especially with bridges or with wooded mountains, can be readily recognized as descriptions of the genitals. Finally where one finds incomprehensible neologisms one may think of combinations made up of components having a sexual significance. Children also in the dream often signify the genitals, as men and women are in the habit of fondly referring to their genital organ as their “little one.” As a very recent symbol of the male genital may be mentioned the flying machine, utilization of which is justified by its relation to flying as well as occasionally by its form. To play with a little child or to beat a little one is often the dream’s representation of onanism. A number of other symbols, in part not sufficiently verified are given by Stekel, who illustrates them with examples. Right and left, according to him, are to be conceived in the dream in an ethical sense. “The right way always signifies the road to righteousness, the left the one to crime. Thus the left may signify homosexuality, incest, and perversion, while the right signifies marriage, relations with a prostitute, &c. The meaning is always determined by the individual moral view-point of the dreamer.” Relatives in the dream generally play the rôle of genitals. Not to be able to catch up with a wagon is interpreted by Stekel as regret not to be able to come up to a difference in age. Baggage with which one travels is the burden of sin by which one is oppressed. Also numbers, which frequently occur in the dream, are assigned by Stekel a fixed symbolical meaning, but these interpretations seem neither sufficiently verified nor of general validity, although the interpretation in individual cases can generally be recognized as probable. In a recently published book by W. Stekel, Die Sprache des Traumes, which I was unable to utilize, there is a list of the most common sexual symbols, the object of which is to prove that all sexual symbols can be bisexually used. He states: “Is there a symbol which (if in any way permitted by the phantasy) may not be used simultaneously in the masculine and the feminine sense!” To be sure the clause in parentheses takes away much of the absoluteness of this assertion, for this is not at all permitted by the phantasy. I do not, however, think it superfluous to state that in my experience Stekel’s general statement has to give way to the recognition of a greater manifoldness. Besides those symbols, which are just as frequent for the male as for the female genitals, there are others which preponderately, or almost exclusively, designate one of the sexes, and there are still others of which only the male or only the female signification is known. To use long, firm objects and weapons as symbols of the female genitals, or hollow objects (chests, pouches, &c.), as symbols of the male genitals, is indeed not allowed by the fancy.