One pursues, then, the same method in classifying the unconscious content, as is used everywhere in comparing materials for the purpose of drawing conclusions from them. One objection has often been made, namely: why should the dream have a subconscious content at all? This objection is unscientific in my opinion. Every psychological moment has its own history. Every sentence that I utter has, besides the meaning consciously intended by me, a meaning that is historical; and this last may be entirely different from the conscious meaning. I am purposely expressing myself somewhat paradoxically. I certainly should not take it upon myself to explain each sentence according to its individual-historical meaning. That is easier in the case of larger and more complex formations. Every one is certainly convinced of the fact that a poem--in addition to its manifest contents--is also particularly characteristic of its author, in its form, subject-matter, and the history of its origin. Whereas the poet gave skilful expression to a fleeting mood in his song, the historian of literature sees in it and beyond it, things which the poet would never have suspected. The analysis which the literary critic makes of the subject-matter furnished by the poet may be compared with psychoanalysis in its method, even to the very errors which occur therein. The psychoanalytic method may be aptly compared with historical analysis and synthesis. Let us assume, for instance, that we do not understand the meaning of the rite of baptism as it is practised in our churches to-day. The priest tells us that baptism means the reception of the child into the Christian community. But we are not satisfied with this. Why should the child be sprinkled with water, etc.? In order that we may understand this rite we must gather together materials for comparison from the history of the rite, that is, from the memories of mankind appertaining to it; and this must be done from various points of view. Firstly--Baptism is clearly a rite of initiation, a consecration. Therefore those memories, above all, must be assembled which preserve the rites of initiation. Secondly--The act of baptism is performed with water. This especial form of procedure proves the necessity of welding together another chain of memories concerning rites in which water was used. Thirdly--The child is sprinkled with water when it is christened. In this case we must gather together all the forms of the rite, where the neophyte is sprinkled or where the child is submerged, etc. Fourthly--We must recollect all the reminiscences in mythology and all the superstitious customs which are in any respect similar to the symbolic act of baptism.