There is another common class of dreams which, it seems fairly evident to me, must also find their psychological explanation chiefly in the visceral sensations I mean dreams of murder. Many psychologists have referred with profound concern to the facility and prevalence of murder in dreams, sometimes as a proof of the innate wickedness of human nature made manifest in the unconstraint of sleep, sometimes as evidence of an atavistic return to the modes of feeling of our ancestors, the thin veneer of civilization being removed during sleep. Maudsley and Mme. de Manacéïne, for example, find evidence in such dreams of a return to primitive modes of feeling. It may well be that there is some element of truth in this view, but even if so we still have to account for the production of such dreams. For this we must, in part at least, fall back upon the logical outcome of dream confusions, owing to which, for instance, a lady who has carved a duck at dinner may a few hours later wake up exhausted by the imaginary effort of cutting off her husband's head. But I think we may find evidence that the dream of murder is often a falsely logical deduction from abnormal visceral and especially digestive sensations.
I may illustrate such dreams by the following example: A lady dreamed that her husband called her aside and said: "Now, do not scream or make a fuss; I am going to tell you something. I have to kill a man. It is necessary, to put him out of his agony." He then took her into his study and showed her a young man lying on the floor with a wound in his breast, and covered with blood. "But how will you do it?" she asked. "Never mind," he replied, "leave that to me." He took something up and leaned over the man. She turned aside and heard a horrible gurgling sound. Then all was over. "Now," he said, "we must get rid of the body. I want you to send for So-and-so's cart, and tell him I wish to drive it." The cart came. "You must help me to make the body into a parcel," he said to his wife; "give me plenty of brown paper." They made it into a parcel, and with terrible difficulty and effort the wife assisted her husband to get the body down stairs and lift it into the cart. At every stage, however, she presented to him the difficulties of the situation. But he carelessly answered all objections, said he would take the body up to the moor, among the stones, remove the brown paper, and people would think the murdered man had killed himself. He drove off and soon returned with the empty cart. "What's this blood in my cart?" asked the man to whom it belonged, looking inside. "Oh, that's only paint," replied the husband. But the dreamer had all along been full of apprehension lest the deed should be discovered, and the last thing she could recall, before waking in terror, was looking out of the window at a large crowd which surrounded the house with shouts of "Murder!" and threats.
This tragedy, with its almost Elizabethan air, was built up out of a few commonplace impressions received during the previous day, none of which impressions contained any suggestion of murder. The tragic element appears to have been altogether due to the psychic influences of indigestion arising from a supper of pheasant. To account for our oppression during sleep, sleeping consciousness assumes moral causes which alone appear to it of sufficient gravity to be the adequate cause of the immense emotions we are experiencing. Even in our waking and fully conscious states we are inclined to give the preference to moral over physical causes, quite irrespective of the justice of our preferences; in our sleeping states this tendency is exaggerated, and the reign of purely moral causes is not disturbed by even a suggestion of mere physical causation.
There is certainly no profounder emotional excitement during sleep than that which arises from a disturbed or distended stomach, and is reflected by the pneumogastric to the accelerated heart and the impeded respiration.4 We are thereby thrown into a state of uninhibited emotional agitation, a state of agony and terror such as we rarely or never attain during waking life. Sleeping consciousness, blindfolded and blundering, a prey to these massive waves from below, and fumbling about desperately for some explanation, jumps at the idea that only the attempt to escape some terrible danger or the guilty consciousness of some awful crime can account for this immense emotional uproar. Thus the dream is suffused by a conviction which the continued emotion serves to support. We do not it seems most simple and reasonable to conclude experience terror because we think we have committed a crime, but we think we have committed a crime because we experience terror. And the fact that in such dreams we are far more concerned with escape from the results of crime than with any agony of remorse is not, as some have thought, due to our innate indifference to crime, but simply to the fact that our emotional state suggests to us active escape from danger rather than the more passive grief of remorse. Thus our dreams bear witness to the fact that our intelligence is often but a tool in the hands of our emotions.5
I have had frequent occasion to refer to the objectivation of subjective sensations as a phenomenon of dreaming. It is, indeed, so frequent and so important a phenomenon that it needs some further reference. In hysteria (which by some of the most recent authorities, like Sollier, is regarded as a species of somnambulism), in "demon-possession," and many other abnormal phenomena it is well known that there is, as it were, a doubling of personality; the ego is split up into two or more parts, each of which may act as a separate personality. The literature of morbid psychology is full of extraordinary and varied cases exhibiting this splitting up of personality. But it is usually forgotten that in dreams the doubling of personality is a normal and constant phenomenon in all healthy people. In dreaming we can divide our body between ourselves and another person. Thus a medical friend dreamed that in conversation with a lady patient he found his hand resting on her knee and was unable to remove it; awakening in horror from this unprofessional situation he found his own hand firmly clasped between his knees; the hand had remained his own, the knee had become another person's, the hand being claimed, rather than the knee, on account of its greater tactile sensibility. Again, we sometimes objectify our own physical discomforts felt during sleep in the emotions of some other person, or even in some external situations. And, possibly, every dream in which there is any dramatic element is an instance of the same splitting up of personality; in our dreams we may experience shame or confusion from the rebuke or the arguments of other persons, but the persons who administer the rebuke or apply the argument are still ourselves.
When we consider that this dream process, with its perpetual dramatization of our own personality, has been going on as long as man has been man and probably much longer, for it is evident that animals dream it is impossible to overestimate its immense influence on human belief. Men's primitive conceptions of religion, of morals, of many of the mightiest phenomena of life, especially the more exceptional phenomena, have certainly been influenced by this constant dream experience. It is the universal primitive explanation of abnormal psychic and even physical phenomena that some other person or spirit is working within the subject of the abnormal experience. Certainly dreaming is not the sole source of such conceptions, but they could scarcely have been found convincing, and possibly could not ever have arisen, among races who were wholly devoid of dream experiences. A large part of all progress in psychological knowledge, and, indeed, a large part of civilization itself, lies in realizing that the apparently objective is really subjective, that the angels and demons and geniuses of all sorts that seemed at first to take possession of the feeble and vacant individuality are themselves but modes of action of marvelously rich and varied personalities. But in our dreams we are brought back into the magic circle of early culture, and we shrink and shudder in the presence of imaginative phantoms that are built up of our own thoughts and emotions, and are really our own flesh.