[Footnote 43: For the sake of the unity of the theme I may here digress from the accepted classification, and add that the human memory evinces a particular partiality in regard to money matters. False reminiscences of having already paid something are often very obstinate, as I know from personal experience. When free sway is given to avaricious intent outside of the serious interests of life, when it is indulged in in the spirit of fun, as in card playing, we then find that the most honourable men show an inclination to errors, mistakes in memory and accounts, and without realizing how, they even find themselves involved in small frauds. Such liberties depend in no small part also on the psychically refreshing character of the play. The saying that in play we can learn a person’s character may be admitted if we can add “the repressed character.” If waiters ever make unintentional mistakes they are apparently due to the same mechanism. Among merchants we can frequently observe a certain delay in the paying out of sums of money, in payments of bills and the like, which brings the owner no profit and can be only understood psychologically as the expression of a counter-will against giving out money. Brill sums it up with epigrammatic keenness: “We are more apt to mislay letters containing bills than cheques” (Brill, _Psychanalysis, its Theories and Practical Application_, p. 197).] [Footnote 44: Translated by A. A. Brill.] [Footnote 45: A second publication of Meringer has later shown me how very unjust I was to this author when I attributed to him so much understanding.] [Footnote 46: Jones, _loc. cit._, p. 79.] [Footnote 47: Alas! the Venus of Medici is lost!] [Footnote 48: The Œdipus dream as I was wont to call it, because it contains the key to the understanding of the legend of King Œdipus. In the text of Sophocles the relation of such a dream is put in the mouth of Jocasta (cf. _The Interpretation of Dreams_, pp. 222-4, etc.).] [Footnote 49: _New York Medical Journal_, September, 1912. Reprinted in large form as Chapter X of _Psychanalysis_, etc., Saunders, Philadelphia.] [Footnote 50: The self-inflicted injury which does not entirely tend toward self-annihilation has, moreover, no other choice in our present state of civilization than to hide itself behind the accidental, or to break through in a simulation of spontaneous illness. Formerly, it was a customary sign of mourning, at other times it expressed itself in ideas of piety and renunciation of the world.]