Concerning the character of these general movements of the human mind, the psychological study of the essential contents of these myths might help to reveal the source from which has uniformly flowed at all times, and in all places, an identical content of the myths. Such a derivation of an essential constituent, from a common human source, has already been successfully attempted with one of these legendary motives. Freud, in his “Dream Interpretation,”[16] reveals the connection of the Œdipus fable [where Œdipus is told by the oracle that he will kill his father and marry his mother, as he unwittingly does later on] with the two typical dreams of the father’s death, and of sexual intercourse with the mother, dreams which are dreamed by many now living. Of King Œdipus he says that “his fate stirs us only because it might have been our own fate; because the oracle has cursed us prior to our birth, as it did him. All of us, perhaps, were doomed to direct the first sexual emotion towards the mother, the first hatred and aggressive desire against the father; our dreams convince us of this truth. King Œdipus, who has murdered his father Laios, and married his mother Iokaste, is merely the wish fulfilment of our childhood.”[17] The manifestation of the intimate relation between dream and myth,—not only in regard to the contents, but also as to the form and motor forces of this and many other, more particularly pathological psyche structures,—entirely justifies the interpretation of the myth as a dream of the masses of the people, which I have recently shown elsewhere (“Der Künstler,” 1907). At the same time, the transference of the method, and in part also of the results, of Freud’s technique of dream interpretation to the myths would seem to be justifiable, as was defended and illustrated in an example, by Abraham, in his paper on “Dreams and Myths” [1909].[18] The intimate relations between dream and myth find further confirmation in the following circle of myths, with frequent opportunity for reasoning from analogy.