d know, thanks to
our critical analysis. The dreamer of the dream does not know it. For him
the king is a different person, who is alone responsible for his actions;
although in spite of the clear disguise, some feeling of responsibility
still overshadows the wanderer, a peculiar feeling that has struck us
before, and now is explained.

Later we shall see that from the beginning of the parable, incest symbols
are in evidence. Darkly hinted at first they are later somewhat more
transparent, and in the very moment when they remove the last veil and
attain a significance intolerable for the censor, exactly at that
psychologic moment the forbidden action is transferred to the other,
apparently strange, person.

A similar process, of course, is the change of situation in the strawberry
dream at the exact moment when the affair begins to seem unpleasant to the
dreamer. This becoming unpleasant can be beautifully followed out in the
parable. The critical transition is found exactly in one of those places
where the representation appears most confused. It is in this way that the
weakest points of the dream surface are usually constituted. Those are the
places where the outer covering is threadbare and exposes a nakedness to
the view of the analyzer.

The critical phase of the parable begins in the 11th section. The elders
consult over a letter from the faculty. The wanderer notices that the
contents concern him and asks, "Gentlemen, does it have to do with me?"
They answer, "Yes, you must marry your woman that you have recently
taken." Wanderer: "That is no trouble; for I was, so to speak, born [how
subtle!] with her and brought up from childhood with her." Now the secret
of the incest is almost divulged. But it is at once effectually retracted.
In Sec. 12 we read, "So my previous trouble and toil fell upon me and I
bethought myself that from strange causes [these strange causes are the
dream censor who, ruling in the unconscious, effects the displacements
that follow], it cannot concern me but another that is well known to me
[in truth a well-known other]. Then I see our bridegroom with his bride in
the previous attire going to that place ready and prepared for copulation
and I was highly delighted with it. For I was in great anxiety lest the
affair should concern me." The anxiety is quite comprehensible. It is just
on account of its appearance that the displacement from the wanderer to
the other person takes place. Further