He wears a gray blouse. . . .

S. T. sees Dr. X., his office colleague, as a woman. Here we find that blouse stands for woman a female symbol. In the previous dream (fifty-one) blouse was a male symbol. I disclose an open secret: all sexual symbols are originally bisexual.

Mr. X. dreams:

(54.) For everyday wear I have male clothes, but also a girl's suit. I go for a walk dressed m the, latter and look so well the part of a girl, no one suspects that I am really a man. . . .

How cleverly the dreamer (53) has perceived the feminine character of Dr. X. His dream discloses Dr. X. as a genuine transvestite. The latter is a term introduced by Magnus Hirschfeld,6 who calls transvestites "persons who have a strong inclination to dress themselves in wearing apparel of the sex to which they do not physically belong." Disregarding the qualification of a "strong inclination" and considering merely the tendency to wear peculiar apparel, we may say: All neurotics are transvestites, because all alike are psychic hermaph-rodites and bisexuality is an important constituent of their character.

That is the reason why peculiar wearing apparel plays an important role in the neurotic's dreams as well as in his actual life. There are, of course, various transitional phases. Among men, long clothes have a special significance. The category includes, therefore: priests, judges, lawyers, bathing room attendants, and generally the handsome young men who resemble the feminine type. The other sex shows: stage women in rolled down stockings, tourists and bicycle riders in "uniform," women with a hairy growth on the upper lip, or with deep voice" and male mannerisms; also old women because they resemble the male type. These categories include also men with long hair or with braids (Chinese)

6 Magnus Hirschfeld, Die Transvestiten: Eine Untersuchung iiber den erotischen Verkleidungstrieb (Mediz. Verlag, Alfred Pulvermacher und Co., Berlin, 1910).

and women with short hair, - the long haired poet and the "emancipated" Mignon with her bobbed curls.

Bisexuality is pivotal in the neurosis and in the dream. Where is there a symbol which may not be used in a male and female sense at the same time - even if the cooperation of the phantasy be ever so slight!

Let us examine a few examples:

The snake is an exquisite male sexual symbol and represents the phallus. But it may also be used as a female symbol, like all smooth, moist, slippery creatures and represent the vulva. Shellfish and snail are female symbols. Snail, - Schnecke, stands for vulva. (Vid. Anthropophyteia, vol. Ill, p. 98.) But Schnecke is a term which has also its male gender form, - der Schneck. The latter form is sometimes applied to a woman, as in the expression, "ein Ueber Schneck!" But der Schneck also means the penis. (Anthrop., vol. VI, p. 50.) Schneckenhaus (cockle-shell), as a receiver, should be female. Nevertheless it is used for the penis (Ibid., Ill, p. 189). The plural form of this term - die Schneck-er, - is bisexual and means: the pudendal hair.

Mouse and rat are terms also used in a bisexual sense. (Vid. Anthropophyteia, vol. I, pp. 143-144; ibid., vol. Ill, p. 52, p. 186.)

This is also true of broom (Anthrop., II, p. 26) ; of lamp and its constituent parts (ibid., p. 141,

230); of fish (fishmg-coire; vid. Anthrop., I, p. 251); of toad and frog (ibid., II, p. 132), etc.

This widespread double use of sexual symbols is a vestige of pagan hermaphroditism; of that early period when divinities were represented (and, of course, thought of,) as giantesque females with a large penis or as males with full grown breasts. Symbolic comparisons express essential identities. "Einem penis melkeri" means masturbating. The penis is treated as a teat. Such details disclose psychic hermaphroditism.

The bisexual divinity is disclosed also in the dream images of the neurotics. Probably not all dreams are as transparent as the following, obtained from a twenty-year-old neurotic: