_Remarks._--The undressing together now takes place in the narrow space of the dressing-room at the baths. The want of dress on the ship gives occasion to a further variant. (The old shirt torn in three.) In consequence of great uncertainty the getting up on the teacher is not mentioned. Instead, the two girls get up on two fat men. As "fat" becomes so prominent it should be noted that the teacher is more than a little plump. The setting is thoroughly typical; each one has a teacher. The duplication or multiplication of the persons is an expression of their significance, _i.e._ of the stored-up libido.[163] (Compare the duplication of the attribute in dementia præcox in my "Psychology of Dementia Præcox.") In cults and mythologies the significance of this duplication is very striking. (Cp. the Trinity and the two mystical formulas of confession: "Isis una quæ es omnia. Hermes omnia solus et ter unus.") Proverbially we say he eats, drinks, or sleeps "for two." The multiplication of the personality expresses also an analogy or comparison--_my friend_ has the same "ætiological value" (Freud) as _myself_. In dementia præcox, or schizophrenia, to use Bleuler's wider and better term, the multiplication of the personality is mainly the expression of the stored-up libido, for it is invariably the person to whom the patient has transference who is subjected to this multiplication. ("There are two professors N." "Oh, you are also Dr. J.; this morning another came to see me who called himself Dr. J.") It seems that, corresponding to the general tendency in schizophrenia, this splitting is an analytic degradation whose 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, Mænades, 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 ætiological requirements.