At the last session we conceived the idea of considering the error, not in its relation to the intended act which it distorted, but by itself alone, and we received the impression that in isolated instances it seems to betray a meaning of its own. We declared that if this fact could be established on a larger scale, then the meaning of the error itself would soon come to interest us more than an investigation of the circumstances under which the error occurs.
Let us agree once more on what we understand by the “meaning” of a psychic process. A psychic process is nothing more than the purpose which it serves and the position which it holds in a psychic sequence. We can also substitute the word “purpose” or “intention” for “meaning” in most of our investigations. Was it then only a deceptive appearance or a poetic exaggeration of the importance of an error which made us believe that we recognized a purpose in it?
Let us adhere faithfully to the illustrative example of slips of the tongue and let us examine a larger number of such observations. We then find whole categories of cases in which the intention, the meaning of the slip itself, is clearly manifest. This is the case above all in those examples in which one says the opposite of what one intended. The president said, in his opening address, “I declare the meeting closed.” His intention is certainly not ambiguous. The meaning and purpose of his slip is that he wants to terminate the meeting. One might point the conclusion with the remark “he said so himself.” We have only taken him at his word. Do not interrupt me at this point by remarking that this is not possible, that we know he did not want to terminate the meeting but to open it, and that he himself, whom we have just recognized as the best judge of his intention, will affirm that he meant to open it. In so doing you forget that we have agreed to consider the error entirely by itself. Its relation to the intention which it distorts is to be discussed later. Otherwise you convict yourself of an error in logic by which you smoothly conjure away the problem under discussion; or “beg the question,” as it is called in English.
In other cases in which the speaker has not said the exact opposite of what he intended, the slip may nevertheless express an antithetical meaning. “I am not inclined to appreciate the merits of my predecessor.” “Inclined” is not the opposite of “in a position to,” but it is an open betrayal of intent in sharpest contradiction to the attempt to cope gracefully with the situation which the speaker is supposed to meet.
In still other cases the slip simply adds a second meaning to the one intended. The sentence then sounds like a contradiction, an abbreviation, a condensation of several sentences. Thus the lady of energetic disposition, “He may eat and drink whatever I please.” The real meaning of this abbreviation is as though the lady had said, “He may eat and drink whatever he pleases. But what does it matter what he pleases! It is I who do the pleasing.” Slips of the tongue often give the impression of such an abbreviation. For example, the anatomy professor, after his lecture on the human nostril, asks whether the class has thoroughly understood, and after a unanimous answer in the affirmative, goes on to say: “I can hardly believe that is so, since the people who understand the human nostril can, even in a city of millions, be counted on one finger— I mean, on the fingers of one hand.” The abbreviated sentence here also has its meaning: it expresses the idea that there is only one person who thoroughly understands the subject.
In contrast to these groups of cases are those in which the error does not itself express its meaning, in which the slip of the tongue does not in itself convey anything intelligible; cases, therefore, which are in sharpest opposition to our expectations. If anyone, through a slip of the tongue, distorts a proper name, or puts together an unusual combination of syllables, then this very common occurrence seems already to have decided in the negative the question of whether all errors contain a meaning. Yet closer inspection of these examples discloses the fact that an understanding of such a distortion is easily possible, indeed, that the difference between these unintelligible cases and the previous comprehensible ones is not so very great.
A man who was asked how his horse was, answered, “Oh, it may stake— it may take another month.” When asked what he really meant to say, he explained that he had been thinking that it was a sorry business and the coming together of “take” and “sorry” gave rise to “stake.” (Meringer and Mayer.)
Another man was telling of some incidents to which he had objected, and went on, “and then certain facts were re-filed.” Upon being questioned, he explained that he meant to stigmatize these facts as “filthy.” “Revealed” and “filthy” together produced the peculiar “re-filled.” (Meringer and Mayer.)
You will recall the case of the young man who wished to “inscort” an unknown lady. We took the liberty of resolving this word construction into the two words “escort” and “insult,” and felt convinced of this interpretation without demanding proof of it. You see from these examples that even slips can be explained through the concurrence, the interference, of two speeches of different intentions. The difference arises only from the fact that in the one type of slip the intended speech completely crowds out the other, as happens in those slips where the opposite is said, while in the other type the intended speech must rest content with so distorting or modifying the other as to result in mixtures which seem more or less intelligible in themselves.
We believe that we have now grasped the secret of a large number of slips of the tongue. If we keep this explanation in mind we will be able to understand still other hitherto mysterious groups. In the case of the distortion of names, for instance, we cannot assume that it is always an instance of competition between two similar, yet different names. Still, the second intention is not difficult to guess. The distorting of names occurs frequently enough not as a slip of the tongue, but as an attempt to give the name an ill-sounding or debasing character. It is a familiar device or trick of insult, which persons of culture early learned to do without, though they do not give it up readily. They often clothe it in the form of a joke, though, to be sure, the joke is of a very low order. Just to cite a gross and ugly example of such a distortion of a name, I mention the fact that the name of the President of the French Republic, Poincaré, has been at times, lately, transformed into “Schweinskarré.” It is therefore easy to assume that there is also such an intention to insult in the case of other slips of the tongue which result in the distortion of a name. In consequence of our adherence to this conception, similar explanations force themselves upon us, in the case of slips of the tongue whose effect is comical or absurd. “I call upon you to hiccough the health of our chief.”10 Here the solemn atmosphere is unexpectedly disturbed by the introduction of a word that awakens an unpleasant image; and from the prototype of certain expressions of insult and offense we cannot but suppose that there is an intention striving for expression which is in sharp contrast to the ostensible respect, and which could be expressed about as follows, “You needn’t believe this. I’m not really in earnest. I don’t give a whoop for the fellow — etc.” A similar trick which passes for a slip of the tongue is that which transforms a harmless word into one which is indecent and obscene.11
10 The young man here said “aufzustossen” instead of “anzustossen.”
11 Prof. Freud here gives the two examples, quite untranslatable, of “apopos” instead of “apropos,” and “eischeiszwaibehen” instead of “eiweiszscheibehen.”
We know that many persons have this tendency of intentionally making harmless words obscene for the sake of a certain lascivious pleasure it gives them. It passes as wit, and we always have to ask about a person of whom we hear such a thing, whether he intended it as a joke or whether it occurred as a slip of the tongue.
Well, here we have solved the riddle of errors with relatively little trouble! They are not accidents, but valid psychic acts. They have their meaning; they arise through the collaboration — or better, the mutual interference — of two different intentions. I can well understand that at this point you want to swamp me with a deluge of questions and doubts to be answered and resolved before we can rejoice over this first result of our labors. I truly do not wish to push you to premature conclusions. Let us dispassionately weigh each thing in turn, one after the other.
What would you like to say? Whether I think this explanation is valid for all cases of slips of the tongue or only for a certain number? Whether one can extend this same conception to all the many other errors — to mis-reading, slips of the pen, forgetting, picking up the wrong object, mislaying things, etc? In the face of the psychic nature of errors, what meaning is left to the factors of fatigue, excitement, absent-mindedness and distraction of attention? Moreover, it is easy to see that of the two competing meanings in an error, one is always public, but the other not always. But what does one do in order to guess the latter? And when one believes one has guessed it, how does one go about proving that it is not merely a probable meaning, but that it is the only correct meaning? Is there anything else you wish to ask? If not, then I will continue. I would remind you of the fact that we really are not much concerned with the errors themselves, but we wanted only to learn something of value to psychoanalysis from their study. Therefore, I put the question: What are these purposes or tendencies which can thus interfere with others, and what relation is there between the interfering tendencies and those interfered with? Thus our labor really begins anew, after the explanation of the problem.
Now, is this the explanation of all tongue slips? I am very much inclined to think so and for this reason, that as often as one investigates a case of a slip of the tongue, it reduces itself to this type of explanation. But on the other hand, one cannot prove that a slip of the tongue cannot occur without this mechanism. It may be so; for our purposes it is a matter of theoretical indifference, since the conclusions which we wish to draw by way of an introduction to psychoanalysis remain untouched, even if only a minority of the cases of tongue slips come within our conception, which is surely not the case. I shall anticipate the next question, of whether or not we may extend to other types of errors what we have gleaned from slips of the tongue, and answer it in the affirmative. You will convince yourselves of that conclusion when we turn our attention to the investigation of examples of pen slips, picking up wrong objects, etc. I would advise you, however, for technical reasons, to postpone this task until we shall have investigated the tongue slip itself more thoroughly.
The question of what meaning those factors which have been placed in the foreground by some authors — namely, the factors of circulatory disturbances, fatigue, excitement, absent-mindedness, the theory of the distraction of attention — the question of what meaning those factors can now have for us if we accept the above described psychic mechanism of tongue slips, deserves a more detailed answer. You will note that we do not deny these factors. In fact, it is not very often that psychoanalysis denies anything which is asserted on the other side. As a rule psychoanalysis merely adds something to such assertions and occasionally it does happen that what had hitherto been overlooked, and was newly added by psychoanalysis, is just the essential thing. The influence on the occurrence of tongue slips of such physiological predispositions as result from slight illness, circulatory disturbances and conditions of fatigue, should be acknowledged without more ado. Daily personal experience can convince you of that. But how little is explained by such an admission! Above all, they are not necessary conditions of the errors. Slips of the tongue are just as possible when one is in perfect health and normal condition. Bodily factors, therefore, have only the value of acting by way of facilitation and encouragement to the peculiar psychic mechanism of a slip of the tongue.
To illustrate this relationship, I once used a simile which I will now repeat because I know of no better one as substitute. Let us suppose that some dark night I go past a lonely spot and am there assaulted by a rascal who takes my watch and purse; and then, since I did not see the face of the robber clearly, I make my complaint at the nearest police station in the following words: “Loneliness and darkness have just robbed me of my valuables.” The police commissioner could then say to me: “You seem to hold an unjustifiably extreme mechanistic conception. Let us rather state the case as follows: Under cover of darkness, and favored by the loneliness, an unknown robber seized your valuables. The essential task in your case seems to me to be to discover the robber. Perhaps we can then take his booty from him again.”
Such psycho-physiological moments as excitement, absent-mindedness and distracted attention, are obviously of small assistance to us for the purpose of explanation. They are mere phrases, screens behind which we will not be deterred from looking. The question is rather what in such cases has caused the excitement, the particular diversion of attention. The influence of syllable sounds, word resemblances and the customary associations which words arouse should also be recognized as having significance. They facilitate the tongue slip by pointing the path which it can take. But if I have a path before me, does that fact as a matter of course determine that I will follow it? After all, I must have a stimulus to make me decide for it, and, in addition, a force which carries me forward on this path. These sound and word relationships therefore serve also only to facilitate the tongue slip, just as the bodily dispositions facilitate them; they cannot give the explanation for the word itself. Just consider, for example, the fact that in an enormously large number of cases, my lecturing is not disturbed by the fact that the words which I use recall others by their sound resemblance, that they are intimately associated with their opposites, or arouse common associations. We might add here the observation of the philosopher Wundt, that slips of the tongue occur when, in consequence of bodily fatigue, the tendency to association gains the upper hand over the intended speech. This would sound very plausible if it were not contradicted by experiences which proved that from one series of cases of tongue-slips bodily stimuli were absent, and from another, the association stimuli were absent.
However, your next question is one of particular interest to me, namely: in what way can one establish the existence of the two mutually antagonistic tendencies? You probably do not suspect how significant this question is. It is true, is it not, that one of the two tendencies, the tendency which suffers the interference, is always unmistakable? The person who commits the error is aware of it and acknowledges it. It is the other tendency, what we call the interfering tendency, which causes doubt and hesitation. Now we have already learned, and you have surely not forgotten, that these tendencies are, in a series of cases, equally plain. That is indicated by the effect of the slip, if only we have the courage to let this effect be valid in itself. The president who said the opposite of what he meant to say made it clear that he wanted to open the meeting, but equally clear that he would also have liked to terminate it. Here the meaning is so plain that there is nothing left to be interpreted. But the other cases in which the interfering tendency merely distorts the original, without bringing itself to full expression — how can one guess the interfering meaning from the distortion?
By a very sure and simple method, in the first series of cases, namely, by the same method by which one establishes the existence of the meaning interfered with. The latter is immediately supplied by the speaker, who instantly adds the originally intended expression. “It may stake— no, it may take another month.” Now we likewise ask him to express the interfering meaning; we ask him: “Now, why did you first say stake?” He answers, “I meant to say —‘This is a sorry business.’” And in the other case of the tongue slip —re-filed— the subject also affirms that he meant to say “It is a fil-thy business,” but then moderated his expression and turned it into something else. Thus the discovery of the interfering meaning was here as successful as the discovery of the one interfered with. Nor did I unintentionally select as examples cases which were neither related nor explained by me or by a supporter of my theories. Yet a certain investigation was necessary in both cases in order to obtain the solution. One had to ask the speaker why he made this slip, what he had to say about it. Otherwise he might perhaps have passed it by without seeking to explain it. When questioned, however, he furnished the explanation by means of the first thing that came to his mind. And now you see, ladies and gentlemen, that this slight investigation and its consequence are already a psychoanalysis, and the prototype of every psychoanalytic investigation which we shall conduct more extensively at a later time.
Now, am I unduly suspicious if I suspect that at the same moment in which psychoanalysis emerges before you, your resistance to psychoanalysis also raises its head? Are you not anxious to raise the objection that the information given by the subject we questioned, and who committed the slip, is not proof sufficient? He naturally has the desire, you say, to meet the challenge, to explain the slip, and hence he says the first thing he can think of if it seems relevant. But that, you say, is no proof that this is really the way the slip happened. It might be so, but it might just as well be otherwise, you say. Something else might have occurred to him which might have fitted the case just as well and better.
It is remarkable how little respect, at bottom, you have for a psychic fact! Imagine that someone has decided to undertake the chemical analysis of a certain substance, and has secured a sample of the substance, of a certain weight — so and so many milligrams. From this weighed sample certain definite conclusions can be drawn. Do you think it would ever occur to a chemist to discredit these conclusions by the argument that the isolated substance might have had some other weight? Everyone yields to the fact that it was just this weight and no other, and confidently builds his further conclusions upon that fact. But when you are confronted by the psychic fact that the subject, when questioned, had a certain idea, you will not accept that as valid, but say some other idea might just as easily have occurred to him! The trouble is that you believe in the illusion of psychic freedom and will not give it up. I regret that on this point I find myself in complete opposition to your views.
Now you will relinquish this point only to take up your resistance at another place. You will continue, “We understand that it is the peculiar technique of psychoanalysis that the solution of its problems is discovered by the analyzed subject himself. Let us take another example, that in which the speaker calls upon the assembly ‘to hiccough the health of their chief.’ The interfering idea in this case, you say, is the insult. It is that which is the antagonist of the expression of conferring an honor. But that is mere interpretation on your part, based on observations extraneous to the slip. If in this case you question the originator of the slip, he will not affirm that he intended an insult, on the contrary, he will deny it energetically. Why do you not give up your unverifiable interpretation in the face of this plain objection?”
Yes, this time you struck a hard problem. I can imagine the unknown speaker. He is probably an assistant to the guest of honor, perhaps already a minor official, a young man with the brightest prospects. I will press him as to whether he did not after all feel conscious of something which may have worked in opposition to the demand that he do honor to the chief. What a fine success I’ll have! He becomes impatient and suddenly bursts out on me, “Look here, you’d better stop this cross-examination, or I’ll get unpleasant. Why, you’ll spoil my whole career with your suspicions. I simply said ‘auf-gestossen’ instead of ‘an-gestossen,’ because I’d already said ‘auf’ twice in the same sentence. It’s the thing that Meringer calls a perservation, and there’s no other meaning that you can twist out of it. Do you understand me? That’s all.” H’m, this is a surprising reaction, a really energetic denial. I see that there is nothing more to be obtained from the young man, but I also remark to myself that he betrays a strong personal interest in having his slip mean nothing. Perhaps you, too, agree that it is not right for him immediately to become so rude over a purely theoretical investigation, but, you will conclude, he really must know what he did and did not mean to say.
Really? Perhaps that’s open to question nevertheless.
But now you think you have me. “So that is your technique,” I hear you say. “When the person who has committed a slip gives an explanation which fits your theory, then you declare him the final authority on the subject. ‘He says so himself!’ But if what he says does not fit into your scheme, then you suddenly assert that what he says does not count, that one need not believe him.”
Yet that is certainly true. I can give you a similar case in which the procedure is apparently just as monstrous. When a defendant confesses to a deed, the judge believes his confession. But if he denies it, the judge does not believe him. Were it otherwise, there would be no way to administer the law, and despite occasional miscarriages you must acknowledge the value of this system.
Well, are you then the judge, and is the person who committed the slip a defendant before you? Is a slip of the tongue a crime?
Perhaps we need not even decline this comparison. But just see to what far-reaching differences we have come by penetrating somewhat into the seemingly harmless problems of the psychology of errors, differences which at this stage we do not at all know how to reconcile. I offer you a preliminary compromise on the basis of the analogy of the judge and the defendant. You will grant me that the meaning of an error admits of no doubt when the subject under analysis acknowledges it himself. I in turn will admit that a direct proof for the suspected meaning cannot be obtained if the subject denies us the information; and, of course, that is also the case when the subject is not present to give us the information. We are, then, as in the case of the legal procedure, dependent on circumstances which make a decision at one time seem more, and at another time, less probable to us. At law, one has to declare a defendant guilty on circumstantial evidence for practical reasons. We see no such necessity; but neither are we forced to forego the use of these circumstances. It would be a mistake to believe that a science consists of nothing but conclusively proved theorems, and any such demand would be unjust. Only a person with a mania for authority, a person who must replace his religious catechism with some other, even though it be scientific, would make such a demand. Science has but few apodeictic precepts in its catechism; it consists chiefly of assertions which it has developed to certain degrees of probability. It is actually a symptom of scientific thinking if one is content with these approximations of certainty and is able to carry on constructive work despite the lack of the final confirmation.
But where do we get the facts for our interpretations, the circumstances for our proof, when the further remarks of the subject under analysis do not themselves elucidate the meaning of the error? From many sources. First of all, from the analogy with phenomena extraneous to the psychology of errors; as, for example, when we assert that the distortion of a name as a slip of the tongue has the same insulting significance as an intentional name distortion. We get them also from the psychic situation in which the error occurred, from our knowledge of the character of the person who committed the error, from the impressions which that person received before making the error, and to which he may possibly have reacted with this error. As a rule, what happens is that we find the meaning of the error according to general principles. It is then only a conjecture, a suggestion as to what the meaning may be, and we then obtain our proof from examination of the psychic situation. Sometimes, too, it happens that we have to wait for subsequent developments, which have announced themselves, as it were, through the error, in order to find our conjecture verified.
I cannot easily give you proof of this if I have to limit myself to the field of tongue slips, although even here there are a few good examples. The young man who wished to “inscort” the lady is certainly shy; the lady whose husband may eat and drink whatever she wants I know to be one of those energetic women who know how to rule in the home. Or take the following case: At a general meeting of the Concordia Club, a young member delivers a vehement speech in opposition, in the course of which he addresses the officers of the society as: “Fellow committee lenders.” We will conjecture that some conflicting idea militated in him against his opposition, an idea which was in some way based on a connection with money lending. As a matter of fact, we learn from our informant that the speaker was in constant money difficulties, and had attempted to raise a loan. As a conflicting idea, therefore, we may safely interpolate the idea, “Be more moderate in your opposition, these are the same people who are to grant you the loan.”
But I can give you a wide selection of such circumstantial proof if I delve into the wide field of other kinds of error.
If anyone forgets an otherwise familiar proper name, or has difficulty in retaining it in his memory despite all efforts, then the conclusion lies close at hand, that he has something against the bearer of this name and does not like to think of him. Consider in this connection the following revelation of the psychic situation in which this error occurs:
“A Mr. Y. fell in love, without reciprocation, with a lady who soon after married a Mr. X. In spite of the fact that Mr. Y. has known Mr. X. a long time, and even has business relations with him, he forgets his name over and over again, so that he found it necessary on several occasions to ask other people the man’s name when he wanted to write to Mr. X.”12
Mr. Y. obviously does not want to have his fortunate rival in mind under any condition. “Let him never be thought of.”
12 From C. G. Jung.
Another example: A lady makes inquiries at her doctor’s concerning a mutual acquaintance, but speaks of her by her maiden name. She has forgotten her married name. She admits that she was much displeased by the marriage, and could not stand this friend’s husband.13
13 From A. A. Brill.
Later we shall have much to say in other relations about the matter of forgetting names. At present we are predominantly interested in the psychic situation in which the lapse of memory occurs.
The forgetting of projects can quite commonly be traced to an antagonistic current which does not wish to carry out the project. We psychoanalysts are not alone in holding this view, but this is the general conception to which all persons subscribe the daily affairs, and which they first deny in theory. The patron who makes apologies to his protegé, saying that he has forgotten his requests, has not squared himself with his protegé. The protegé immediately thinks: “There’s nothing to that; he did promise but he really doesn’t want to do it.” Hence, daily life also proscribes forgetting, in certain connections, and the difference between the popular and the psychoanalytic conception of these errors appears to be removed. Imagine a housekeeper who receives her guest with the words: “What, you come today? Why, I had totally forgotten that I had invited you for today”; or the young man who might tell his sweetheart that he had forgotten to keep the rendezvous which they planned. He is sure not to admit it, it were better for him to invent the most improbable excuses on the spur of the moment, hindrances which prevented him from coming at that time, and which made it impossible for him to communicate the situation to her. We all know that in military matters the excuse of having forgotten something is useless, that it protects one from no punishment; and we must consider this attitude justified. Here we suddenly find everyone agreed that a certain error is significant, and everyone agrees what its meaning is. Why are they not consistent enough to extend this insight to the other errors, and fully to acknowledge them? Of course, there is also an answer to this.
If the meaning of this forgetting of projects leaves room for so little doubt among laymen, you will be less surprised to find that poets make use of these errors in the same sense. Those of you who have seen or read Shaw’s Caesar and Cleopatra will recall that Caesar, when departing in the last scene, is pursued by the idea that there was something more he intended to do, but that he had forgotten it. Finally he discovers what it is: to take leave of Cleopatra. This small device of the author is meant to ascribe to the great Caesar a superiority which he did not possess, and to which he did not at all aspire. You can learn from historical sources that Caesar had Cleopatra follow him to Rome, and that she was staying there with her little Caesarion when Caesar was murdered, whereupon she fled the city.
The cases of forgetting projects are as a rule so clear that they are of little use for our purpose, i.e., discovering in the psychic situation circumstantial evidence of the meaning of the error. Let us, therefore, turn to a particularly ambiguous and untransparent error, that of losing and mislaying objects. That we ourselves should have a purpose in losing an object, an accident frequently so painful, will certainly seem incredible to you. But there are many instances similar to the following: A young man loses the pencil which he had liked very much. The day before he had received a letter from his brother-in-law, which concluded with the words, “For the present I have neither the inclination nor the time to be a party to your frivolity and your idleness.”14 It so happened that the pencil had been a present from this brother-in-law. Without this coincidence we could not, of course, assert that the loss involved any intention to get rid of the gift. Similar cases are numerous. Persons lose objects when they have fallen out with the donors, and no longer wish to be reminded of them. Or again, objects may be lost if one no longer likes the things themselves, and wants to supply oneself with a pretext for substituting other and better things in their stead. Letting a thing fall and break naturally shows the same intention toward that object. Can one consider it accidental when a school child just before his birthday loses, ruins or breaks his belongings, for example his school bag or his watch?
14 From B. Dattner.
He who has frequently experienced the annoyance of not being able to find something which he has himself put away, will also be unwilling to believe there was any intent behind the loss. And yet the examples are not at all rare in which the attendant circumstances of the mislaying point to a tendency temporarily or permanently to get rid of the object. Perhaps the most beautiful example of this sort is the following: A young man tells me: “A few years ago a misunderstanding arose in my married life. I felt my wife was too cool and even though I willingly acknowledged her excellent qualities, we lived without any tenderness between us. One day she brought me a book which she had thought might interest me. I thanked her for this attention, promised to read the book, put it in a handy place, and couldn’t find it again. Several months passed thus, during which I occasionally remembered this mislaid book and tried in vain to find it. About half a year later my beloved mother, who lived at a distance from us, fell ill. My wife left the house in order to nurse her mother-in-law. The condition of the patient became serious, and gave my wife an opportunity of showing her best side. One evening I came home filled with enthusiasm and gratitude toward my wife. I approached my writing desk, opened a certain drawer with no definite intention but as if with somnambulistic certainty, and the first thing I found is the book so long mislaid.”
With the cessation of the motive, the inability to find the mislaid object also came to an end.
Ladies and gentlemen, I could increase this collection of examples indefinitely. But I do not wish to do so here. In my Psychopathology of Everyday Life (first published in 1901), you will find only too many instances for the study of errors.15
15 So also in the writings of A. Maeder (French), A. A. Brill (English) J. Stärke (Dutch) and others.
All these examples demonstrate the same thing repeatedly: namely, they make it seem probable that errors have a meaning, and show how one may guess or establish that meaning from the attendant circumstances. I limit myself today because we have confined ourselves to the purpose of profiting in the preparation for psychoanalysis from the study of these phenomena. I must, however, still go into two additional groups of observations, into the accumulated and combined errors and into the confirmation of our interpretations by means of subsequent developments.
The accumulated and combined errors are surely the fine flower of their species. If we were interested only in proving that errors may have a meaning, we would limit ourselves to the accumulated and combined errors in the first place, for here the meaning is unmistakable, even to the dullest intelligence, and can force conviction upon the most critical judgment. The accumulation of manifestations betrays a stubbornness such as could never come about by accident, but which fits closely the idea of design. Finally, the interchange of certain kinds of error with each other shows us what is the important and essential element of the error, not its form or the means of which it avails itself, but the purpose which it serves and which is to be achieved by the most various paths. Thus I will give you a case of repeated forgetting. Jones recounts that he once allowed a letter to lie on his writing desk several days for reasons quite unknown. Finally he made up his mind to mail it; but it was returned from the dead letter office, for he had forgotten to address it. After he had addressed it he took it to the post office, but this time without a stamp. At this point he finally had to admit to himself his aversion against sending the letter at all.
In another case a mistake is combined with mislaying an object. A lady is traveling to Rome with her brother-in-law, a famous artist. The visitor is much fêted by the Germans living in Rome, and receives as a gift, among other things, a gold medal of ancient origin. The lady is vexed by the fact that her brother-in-law does not sufficiently appreciate the beautiful object. After she leaves her sister and reaches her home, she discovers when unpacking that she has brought with her — how, she does not know — the medal. She immediately informs her brother-in-law of this fact by letter, and gives him notice that she will send the medal back to Rome the next day. But on the following day, the medal has been so cleverly mislaid that it can neither be found nor sent, and at this point it begins to dawn upon the lady that her “absent-mindedness” means, namely, that she wants to keep the object for herself.16
16 From R. Reitler.
I have already given you an example of a combination of forgetfulness and error in which someone first forgot a rendezvous and then, with the firm intention of not forgetting it a second time, appeared at the wrong hour. A quite analogous case was told me from his own experience, by a friend who pursues literary interests in addition to his scientific ones. He said: “A few years ago I accepted the election to the board of a certain literary society, because I hoped that the society could at some time be of use to me in helping obtain the production of my drama, and, despite my lack of interest, I took part in the meetings every Friday. A few months ago I received the assurance of a production in the theatre in F., and since that time it happens regularly that I forget the meetings of that society. When I read your article on these things, I was ashamed of my forgetfulness, reproached myself with the meanness of staying away now that I no longer need these people and determined to be sure not to forget next Friday. I kept reminding myself of this resolution until I carried it out and stood before the door of the meeting room. To my astonishment, it was closed, the meeting was already over; for I had mistaken the day. It was already Saturday.”
It would be tempting enough to collect similar observations, but I will go no further; I will let you glance instead upon those cases in which our interpretation has to wait for its proof upon future developments.
The chief condition of these cases is conceivably that the existing psychic situation is unknown to us or inaccessible to our inquiries. At that time our interpretation has only the value of a conjecture to which we ourselves do not wish to grant too much weight. Later, however, something happens which shows us how justified was our interpretation even at that time. I was once the guest of a young married couple and heard the young wife laughingly tell of a recent experience, of how on the day after her return from her honeymoon she had hunted up her unmarried sister again in order to go shopping with her, as in former times, while her husband went to his business. Suddenly she noticed a gentleman on the other side of the street, and she nudged her sister, saying, “Why look, there goes Mr. K.” She had forgotten that this gentleman was her husband of some weeks’ standing. I shuddered at this tale but did not dare to draw the inference. The little anecdote did not occur to me again until a year later, after this marriage had come to a most unhappy end.
A. Maeder tells of a lady who, the day before her wedding, forgot to try on her wedding dress and to the despair of the dressmaker only remembered it later in the evening. He adds in connection with this forgetfulness the fact that she divorced her husband soon after. I know a lady now divorced from her husband, who, in managing her fortune, frequently signed documents with her maiden name, and this many years before she really resumed it. I know of other women who lost their wedding rings on their honeymoon and also know that the course of the marriage gave a meaning to this accident. And now one more striking example with a better termination. It is said that the marriage of a famous German chemist did not take place because he forgot the hour of the wedding, and instead of going to the church went to the laboratory. He was wise enough to rest satisfied with this one attempt, and died unmarried at a ripe old age.
Perhaps the idea has also come to you that in these cases mistakes have taken the place of the Omina or omens of the ancients. Some of the Omina really were nothing more than mistakes; for example, when a person stumbled or fell down. Others, to be sure, bore the characteristics of objective occurrences rather than that of subjective acts. But you would not believe how difficult it sometimes is to decide in a specific instance whether the act belongs to the one or the other group. It so frequently knows how to masquerade as a passive experience.
Everyone of us who can look back over a longer or shorter life experience will probably say that he might have spared himself many disappointments and painful surprises if he had found the courage and decision to interpret as omens the little mistakes which he made in his intercourse with people, and to consider them as indications of the intentions which were still being kept secret. As a rule, one does not dare do this. One would feel as though he were again becoming superstitious via a detour through science. But not all omens come true, and you will understand from our theories that they need not all come true.
Last updated Monday, December 22, 2014 at 10:50