As we have seen, the numerous personalities become grouped round two types, the grandfather and Ulrich von Gerbenstein. The first produces exclusively sanctimonious religiosity and gives edifying moral precepts. The latter is, in one word, a "flapper," in whom there is nothing male except the name. We must here add from the anamnesis that at fifteen the patient was confirmed by a very bigoted clergyman, and at home she is occasionally the recipient of sanctimonious moral talks. The grandfather represents this side of her past, Gerbenstein the other half; hence the curious contrast. Here we have personified the chief characteristics of her past. On the one hand the sanctimonious person with a narrow education, on the other the boisterousness of a lively girl of fifteen who often overshoots the mark.[105] We find both sets of traits mixed in the patient in sharp contrast. At times she is anxious, shy, and extremely reserved; at others boisterous to a degree. She is herself often most painfully aware of these contradictions. This circumstance gives us the key to the source of the two unconscious personalities. The patient is obviously seeking a middle path between the two extremes; she endeavours to repress them and strains after some ideal condition. These strainings bring her to the puberty dream of the ideal Ivenes, beside whose figure the unacknowledged trends of her character recede into the background. They are not lost, however, but as repressed ideas, analogous to the Ivenes idea, begin an independent existence as automatic personalities.
S. W.'s behaviour recalls vividly Freud's[106] investigations into dreams which disclose the independent growth of repressed thoughts. We can now comprehend why the hallucinatory persons are separated from those who write and speak automatically. The former teach Ivenes the secrets of the Other Side, they relate all those phantastic tales about the extraordinariness of her personality, they create scenes where Ivenes can appear dramatically with the attributes of power, wisdom and virtue. These are nothing but dramatic dissociations of her dream-self. The latter, the automatic persons, are the ones to be overcome, they must have no part in Ivenes. With the spirit-companions of Ivenes they have only the name in common. _A priori_, it is not to be expected that in a case like ours, where these divisions are never clearly defined, that two such characteristic individualities should disappear entirely from a somnambulic ego-complex having so close a relation with the waking consciousness. And in fact, we do meet them in part in those ecstatic penitential scenes and in part in the romances crammed with more or less banal, mischievous gossip.
