imaginings of persons suffering from nervous and mental disorders. This has, of course, often been pointed out, and appears, for example, in the paper by Hermant to which reference has already been made. But it must be urged that merely to point out the similarity of the fairy tale and the dream is altogether insufficient to prove for these a common origin or a like determination of structure. It might, for example, well be the case that factors which are of small importance in the one case, are of great importance in the other.
RickHn, however, bases his whole position upon two contentions. The first is that all fairy tales have to do with the fulfilment of wishes, and the second is that the stories are throughout crammed with the very same symbolism that is found in dreams. It is maintained, both that the symbols are in general of a universal character, and that they are predominantly sexual in significance.
"There are," says Ricklin, "countless fairy tales which, when submitted to analysis and taken as a whole, are found to represent the most splendid wish structures. Innumerable fairy tales, as well as myths and legends, tell us about magic gifts, objects and qualities, which the human fantasy has created."[1] And again: "A whole mass of means serve for the betterment of human deficiencies: seven league boots for Hop o' my Thumb, strength-giving belts, gloves, drinks; to the wish to be able to fly correspond cloaks and enchanted birds as means of transport; a little bed, by which one may be carried anywhere one wishes; or one is changed directly into a bird; the desire to eat is fulfilled by 'little table set yourself.' Magic hoods and stones serve to help against persecution, or there are magic combs that turn into forests, magic handkerchiefs that interpose a great body of water between the pursued and the pursuer. Riches are acquired through the golden-shedding mule, or by vanquishing giants by magic means.
- ↑ Op. cit. p. 12.
