We can conclude, from these universal psychological observations, that the child, in its dream, elaborates the problem of generation and childbirth. As to the wolf, the father probably has to be put in its place, for the child unconsciously assigns to the father any act of violence towards the mother. This anticipation can be based on innumerable myths which deal with the problem of any act of violence towards the mother. In reference to the mythological parallelism, let me direct your attention to Boas’s collection, where you will find a beautiful set of Indian legends; also to the work of Frobenius, “Das Zeitaltes Sonnengottes”; and, finally, to the works of Abraham, Rank, Riklin, Jones, Freud, Spielrein, and my own investigations in my “Wandlungen und Symbole der Libido.” After having made these general observations for theoretical reasons, which, of course, were not made in the concrete case, we will go back to see what the child has to tell in regard to her dream. Of course the child speaks of her dream just as she likes, without being influenced in any way whatever. The little girl begins with the bite in her leg, and relates, that she had once been told by a woman who had had a baby, that she could still show the place where the stork had bitten her. This mode of expression is, in Switzerland, a universally known variant of the symbolism of generation and birth. Here we find a perfect parallelism between our interpretation and the associations of the child. The first associations which have been brought by the child, without being influenced in any way, are connected with the problem which, for theoretical reasons, was suggested by ourselves. I know well that the innumerable cases, published in our psychoanalytic literature, where the patients have certainly not been influenced, have not prevented the critics’ contention, that we suggest our own interpretations to our patients. This case will not, therefore, convince anyone who is determined to find crude mistakes or, much worse still—fabrications.