orm of sexual intercourse, forbidden to the dreamer by the dream censor,
was to be consummated. (Homosexual intercourse.) Most probably in the
parable also there is some form of sexuality rejected by the censor. What
may it be? Nothing indicates a homosexual desire. We shall have to look
for another erotic tendency that departs from the normal. From several
indications we might settle upon exhibitionism. This is, as are almost all
abnormal erotic tendencies, also an element of our normal psychosexual
constitution, but it is, if occurring too prominently, a perversity
against which the censor directs his attacks. The incidents of the parable
that indicate exhibitionism are those where the wanderer sees, through
locked doors (Sec. 10) or walls (Sec. 11), objects that can be interpreted
as sexual symbols. The miraculous sight corresponds to a transferred wish
fulfillment. The supposition that exhibitionism is the forbidden erotic
impulse element that we were looking for is, however, groundless, if we
recollect that these very elements appear most openly in the parable. In
Sec. 14 the wanderer has the freest opportunity to do as he likes. Still
the question arises, what is the prohibited tendency? No very great
constructive ability is required to deduce the answer. The wording of the
parable itself furnishes the information. In Sec. 14 we read, "Now I do
not know what sin these two have committed except that although they were
brother and sister they were so united in love that they could not again
be separated and so, as it were, required to be punished for incest." And
in another passage (Sec. 13), "After our bridegroom ... with his dearest
bride ... came to the age of marriage, they both copulated at once and I
wondered not a little that this maiden, that yet was supposed to be the
bridegroom's mother, was still so young."

The sexual propensity forbidden by the censor is incest. That it can be
mentioned in the parable in spite of the censor is accounted for by the
exceedingly clever and unsuspected bringing about of the suggestion.
Dreams are very adroit in this respect, and the same cleverness
(apparently unconscious on the part of the author) is found in the
parable, which is in every way analogous to the dream. Incest can be
explicitly mentioned, because it is attributed to persons that have
apparently nothing to do with the wanderer. That the king in the crystal
prison is none other than the wanderer himself, we indee