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ABSTRACT
As one asks for a foundation of psychoanalysis and media archaeology, all paths lead back to Sigmund Freud. In addition to founding psychoanalysis as an “archaeology of the soul,” his remarkable endeavor also gave rise to the foundation of contemporary media archaeology, which depends on a long prehistory of archaeological models itself. In order not to mistake these models as mere metaphors, which Freudian research has done for the longest time, it is important to examine Freud's vivid correspondence and information politics with archaeology proper: Because Freud was an archaeological amateur and enthusiast, it is indeed possible to trace model-making archaeological passages in some of his most famous writings back to archaeological situations and “writing scenes.” The most important among these seems to be Freud's exchange with his friend of youth, Emmanuel Löwy (himself an archaeologist). Löwy sent his archaeological findings back to Freud, who then transformed them immediately into psychoanalytical models: This is how Freud's “archaeology of the soul” was directly informed by archaeology proper, and how it informs our current media archaeology.
Notes
* This essay is a translation (from German), by Michael Turnbull, of Knut Ebeling, “Saxa loquuntur! Freuds Archäologie der Hysterie,” in Freuds Referenzen, ed. Christine Kirchhoff and Gerhard Scharbert (Berlin: Kadmos Verlag, 2012), 53–82.
1 This lecture was given on October 12, 2002, at the conference Archäologie als Metapher und Methode [Archaeology as Metaphor and Method] at the Zentrum für Literatur- und Kulturforschung Berlin (Berlin Center of Literary and Cultural Research), having come about at the suggestion of Richard Armstrong (Houston), who was of great assistance in its translation.
2 For Freud's archaeology see Richard H. Armstrong, “Urorte und Urszenen. Freud und die Figuren der Archäologie,” in Die Aktualität des Archäologischen—in Wissenschaft, Medien und Künsten, ed. Stefan Altekamp and Knut Ebeling (Frankfurt am Main: Fischer Taschenbuch Verlag, 2004), 137–58; Richard H. Armstrong, A Compulsion for Antiquity: Freud and the Ancient World (Ithaca, NY: Cornell University Press, 2005); Knut Ebeling, Wilde Archäologien I. Theorien der materiellen Kultur (Berlin: Kadmos Verlag 2012) 254–360.
3 Sigmund Freud, The Complete Letters of Sigmund Freud to Wilhelm Fliess, 1887–1904, trans. and ed. Jeffrey Mousaieff Masson (Cambridge, MA: Harvard University Press, 1985), 403. See also Helga Jobst, “Freud and Archaeology,” The Sigmund Freud House Bulletin 2 (1978): 46–50.
4 Translated from Max Schur, Sigmund Freud: Leben und Sterben (Frankfurt am Main: Fischer Taschenbuch Verlag, 1982), 296.
5 Freud certainly took on the manner of a director of an archaeological collection with his patients, and frequently underpinned his arguments with archaeological rhetoric. His patients’ records were also apparently classified more according to archaeological than psychological criteria.
In his collection he most treasured the unbroken, completely preserved pieces that had defied the onslaughts of time and had been excavated in their original flawlessness and freshness. It was exactly this quality in the memories lifted from suppression that he never tired of extoling, having first encountered it in his experiments with hypnosis.
6 Sigmund Freud, Letters of Sigmund Freud, ed. Ernst L. Freud, trans. Tania Stern and James Stern (New York: Dover, 1992), 403.
7 Freud to Stefan Zweig on February 7, 1931, in Freud, Letters of Sigmund Freud, 403. Christfried Tögel also speaks of the importance of archaeology for Freud when he names it as Freud's primary passion, even before psychoanalysis and travel. “Gestern träumte ich wieder vom Reisen,” in Sigmund Freud, Unser Herz zeigt nach dem Süden: Reisebriefe 1895–1923, ed. Christfried Tögel (Berlin: Aufbau-Verlag, 2002), 9.
8 See Peter Geimer, “Frühjahr 1962. Ein Touristenschicksal,” in Verwindungen. Arbeit an Heidegger, ed. Wolfgang Ulrich (Frankfurt am Main, 2003), 45–47.
9 Tögel, “Gestern träumte ich” (see note 7), 217ff.
10 Translated from Peter Geimer, Die Vergangenheit der Kunst: Strategien der Nachträglichkeit im 18. Jhd (Weimar, 2002), 123.
11 Richard H. Armstrong points out Freud's particular pleasure in owning this relief, Compulsion (see note 2), 13.
12 Freud, Letters to Wilhelm Fliess (see note 3), 42.
13 Translated from Freud, Reisebriefe (see note 7), 187.
14 Sigmund Freud, Civilization and its Discontents, trans. James Strachey (New York: Norton, 1962), 12. And to Wilhelm Fliess Freud wrote on December 6, 1896:
As you know, I am working on the assumption that our psychic mechanism has come into being by a process of stratification: the material present in the form of memory traces being subjected from time to time to a rearrangement in accordance with fresh circumstances—to a retranscription. Freud, Letters to Wilhelm Fliess (see note 3), 207.
15 “My longing for Rome is, by the way, deeply neurotic,” Freud, Letters to Wilhelm Fliess, 285.
16 Ibid., 332; Tögel, “Gestern träumte ich” (see note 7), 28ff.
17 See the diary entries of his last journey to Rome in 1923: Freud, Reisebriefe (see note 7), 378ff.
18 Tögel, “Gestern träumte ich,” 391–8.
19 Freud, Letters (see note 6), 248.
20 See Armstrong, Compulsion (see note 2).
21 Postcard to Martha Freud, September 3, 1896, in Reisebriefe (see note 7), 60.
22 Postcard to Martha Freud, September 4, 1897, in Reisebriefe, 79.
23 Armstrong, Compulsion (see note 2), 39.
24 S. R. F. Price, “Freud and Antiquities,” Austrian Studies 3 (1992): 135.
25 Carl E. Schorske, “Freud's Egyptian Dig,” The New York Review, May 27, 1993, 35–40.
26 Translated from a postcard to Martha Freud, September 3 1904, in Freud, Reisebriefe (see note 7), 190. Freud's Hellenism, which is a constant from his school notebooks to his late work, is quite ordinary and humanistic, an effect of his education; it can particularly be discerned in his letters from Greece (Freud, Reisebriefe, 175–93). See Garfield Tourney, “Freud and the Greeks. A Study of the Influence of Classical Greek Mythology and Philosophy upon the Development of Freudian Thought,” Journal of the History of Behavorial Sciences, 1 (1965): 67–85; Armstrong, Compulsion (see note 2).
27 For Jewish Hellenism, see Yaacov Shavit, Athens in Jerusalem: Classical Antiquity and Hellenism in the Making of the Modern Secular Jew (London, 1999). Further important research on Freud comes from Jewish studies: Daniel Boyarin, Unheroic Conduct: The Rise of Homosexuality and the Invention of the Jewish Man (Berkeley: University of California Press, 1997); Emanuel Rice, Freud and Moses: The Long Journey Home (Albany: State University of New York Press, 1990).
28 Translated from Ulrich Johannes Schneider, “Philosophische Archäologie und Archäologie der Philosophie: Kant und Foucault,” in Die Aktualität des Archäologischen – in Wissenschaft, Medien und Künsten, ed. Knut Ebeling and Stefan Altekamp (Frankfurt am Main, 2004), 79–86. For Freud's use of analogies see Armstrong, Compulsion (see note 2), 28ff.
29 Sigmund Freud, The Interpretation of Dreams, trans., ed. James Strachey (1955) (New York: Norton, 2010), 500.
30 Armstrong, Compulsion, 160.
31 Muriel Gardiner (ed.), The Wolf-Man by the Wolf-Man (New York, 1972), 83.
32 Ibid., 139.
33 Ibid., 140. See Armstrong, Compulsion (see note 2), 138ff.
34 See Armstrong, Compulsion, 197; Whitney Davis, Replications: Archaeology, Art History, Psychoanalysis (University Park: Pennsylvania State University Press, 1996), 293.
35 “The question of what can or cannot survive burial, what is or is not recoverable, and in what state it is recovered, cannot be asked without archaeological awareness. It grows out of this awareness spontaneously; it is inseparable from archaeo-logic. Every formulation of early psychoanalysis, whether technical or theoretical, implies archaeological awareness, because psychoanalysis at its inception was more or less an inquiry into memory.” Donald Kuspit, “A Mighty Metaphor: The Analogy of Archaeology and Psychoanalysis,” in Gamwell and Wells, Sigmund Freud and Art (see note 5), 140.
36 Armstrong, Compulsion (see note 2), 160.
37 Ibid., 136.
38 Ibid., 155.
39 Ibid., 135.
40 “Therefore archaeological description reckons with fragments and gaps, discontinuities and blanks—in short, silence—instead of narratively bridging them in favor of a guarantee of historical continuity.” Translated from Wolfgang Ernst, Im Namen von Geschichte: Sammeln – Speichern – Erzählen: Infrastrukturelle Konfigurationen des deutschen Gedächtnisses (Munich, 2003), 361.
41 Kuspit, “A Mighty Metaphor” (see notes 35 and 5); Karl Stockreiter, “Am Rand der Aufklärungsmetapher. Korrespondenzen zwischen Archäologie und Psychoanalyse,” Marinelli, Meine alten und dreckigen Götter (see note 5), 80–93.
42 See above all, Kuspit (“A Mighty Metaphor”) und Stockreiter (“Am Rand der Aufklärungsmetapher,” 81), who describes the “archaeological metaphor as metalanguage of the self-reflection of psychoanalysis.”
No comparison appeared to Freud to be as valuable or to provide as many figures of thought as the comparison of psychoanalysis with archaeology. […] The impression arises that Freud considered psychoanalysis in general as an archaeological undertaking, and that the archaeological metaphor as a metalanguage of self-reflection suplied the most important instrument of self-understanding. (Stockreiter, “Am Rand,” 81)
43 Sigmund Freud, The Standard Edition of the Complete Psychological Works of Sigmund Freud, trans. James Strachey et al. (London, 1953–74). Subsequently abbreviated to SE with volume and page no.
44 Freud, SE 3, 192.
45 Ibid., 139.
46 Ibid., 203.
47 Freud, Letters to Wilhelm Fliess (see note 3), 184.
48 Armstrong, Compulsion (see note 2), 5.
49 For nineteenth-century Austrian archaeology, see Anton von Premerstein, “Kleinasien und die österreichische Archäologie,” Österreichische Monatsschrift für den Orient 40 (1914): 203–10; Erwin Pochmarski, “Die Anfänge der archäologischen Unternehmungen Österreichs im Ausland,” Mitteilungen der Archäologischen Gesellschaft Graz 1 (1987): 28–44; Christa Schauer, “Die Entwicklung der Archäologie im 19.Jahrhundert,” 100 Jahre Österreichisches Archäologisches Institut 1898–1998 (Vienna 1998): 1–10.
50 For example, see Waldemar Deonna or Paul Feyerabend: Wider den Methodenzwang, Frankfurt am Main 1986, 303ff. Thanks to Michael Franz (Berlin) for this reference.
51 For the antiquarian aims of the Austrian exhibition, see Premerstein, “Kleinasien” (see note 49), 206; Pochmarski, “Die Anfänge” (see note 49), 32.
52 See Ernst Brücke, “Die Darstellung der Bewegung durch die bildenden Künste,” Deutsche Rundschau XXVI (1881): 39–54. Emanuel Löwy refers to this essay in his Naturwiedergabe in der älteren griechischen Kunst (Rome, 1900).
53 Translated from Premerstein, “Kleinasien” (see note 49), 205.
54 For Benndorf, see Pochmarski, “Die Anfänge” (see note 49), 31ff; Premerstein, “Kleinasien,” 205ff; Schauer, “Die Entwicklung” (see note 49), 1ff.
55 For Eduard Gerhard, see Detlef Rößler and Eduard Gerhards, “Monumentale Philologie,” in Dem Archäologen Eduard Gerhard 1795–1867 zu seinem 200.Geburtstag, ed. Henning Wrede (Berlin: Winckelmann-Institut der Humboldt-Universität zu Berlin, 1997), 55–61.
56 Translated from Premerstein, “Kleinasien” (see note 49), 206.
57 On September 1, 1904, Freud wrote to his wife from on board the Urano: “Among the passengers there is Prof. Dörpfeld, Schliemann's assistant and director of all German excavations. I don't sit near him, and because there isn't a passenger list, or it isn't on display, it's not easy to become acquainted.” Translated from Sigmund Freud, Reisebriefe, (see note 7), 185. See also Ernest Jones, The Life and Work of Sigmund Freud, vol. 2. (New York: Basic Books, 1953), 23; Heinz Weiß and Carina Weiß, “Eine Welt wie im Traum – Sigmund Freud als Sammler antiker Kunstgegenstände,” Jahrbuch der Psychoanalyse (1984): 207.
58 A first sign of the lifelong connection is Freud's mentioning of Löwy in letters to other youthful friends, already conveying an impression of ambivalence. Freud's first introspection into his friend's emotional life on November 8, 1874, reads as follows: “Loewy Theodor is living an unhappy double life, cutting his law lectures in order to take anatomy and zoology, bored by these and yet ashamed of cutting them, too.” Sigmund Freud, The Letters of Sigmund Freud to Eduard Silberstein 1871–1881, ed. Walter Boelich, trans. Arnold J. Pomerans (Cambridge, MA: Belknap Press, 1990), 71. For Freud and Löwy's humanist education see Harald Wolf, “Emanuel Löwy, Leben und Werk eines vergessenen Pioniers,” in Emanuel Löwy. Ein vergessener Pionier, ed. Friedrich Brein (Vienna, 1998), 15ff.
59 “With so happy a prospect I may be allowed to mix an obituary; the journal founded by the three, and later four, of us, namely myself, Paneth, Loewy Emanuel, Lipiner, has passed peacefully into the keeping of the Lord. It was I who delivered the death blow; it had been ailing for a long time and I took pity on its suffering. I gave it life and I have taken its life away, so blessed be my name, for ever and ever, Amen.” Freud to Silberstein on January 30, 1875, in Sigmund Freud, Letters to Eduard Silberstein (see note 58); Wolf “Emanuel Löwy” (see note 58), 21.
60 In the letter to Silberstein of July 22, 1879, Freud describes making the acquaintance from Löwy's mouth with the “verbal hotchpotch” (SE 4, 297) whose theory he would develop in the Interpretation of Dreams:
Next day I took my leave of the laboratory, and spent the evening with Em. Loewy and Paneth. Loewy, a worthy but not very imaginative fellow, speaking of Brücke, Exner, and Fleischl, combined all three names into an amalgam: Brüxl, which amused us no end. Freud, Letters to Eduard Silberstein (see note 58), 172.
61 See, for example, the letter of October 27, 1910 “My memories of Rome have recently been awakened by the almost nightly visits of my friend Loewy, who talked about his association with the royal couple and found the acquisitions from the ‘national gift’ very nice.” Sigmund Freud, The Correspondence of Sigmund Freud and Sándor Ferenczi, Volume 1, 1908–1914, ed. Eva Brabant, Ernst Falzeder, and Patrizia Giampieri-Deutsch, trans. Peter T. Hoffer (Cambridg, MA: Belknap Press, 1993), 229. For Löwy's time in Rome from 1889 to 1915, see Wolf, “Emanuel Löwy,” 34ff; Maria Monica Donato, “Archeologia dell’arte. Emanuel Löwy all’Università di Roma (1889–1915),” Ricerche di Storia dell’Arte 50 (1993): 62–75. Armstrong, in Compulsion (see note 2), considers the different success curves of the two scientists as the key to their interpretation.
62 Freud, SE 4, 196.
63 Only one letter exists from Löwy to Freud, dated August 21, 1905; it tells of a lively professional and methodical interchange. See Armstrong, “Urorte und Urszenen” (see note 2), 153.
64 Sigmund Freud, Letters to Wilhelm Fließ, 277f.
65 hiperf289, “Late Clips of Sigmund Freud (1932, 1938),” youtube.com, January 28, 2007, http://www.youtube.com/watch?v=pje-pzGILuc&NR=1, accessed February 22, 2018.
66 Before joining the expedition, Löwy was in Rhodes, and at its end he supervised the transport of the friezes from the discovered tomb to Vienna in 168 crates (see Wolf, “Emanuel Löwy” [see note 58], 26–32). Reading about Löwy's successes, the question is whether Freud was able to usher home his hysterical phenomena as surely as the crates under Löwy's supervision: “The precious monument was brought safe and sound to Vienna from the far-off corners of the Lycian mountains to form a proud adornment to the antiquities collection of the Art-Historical Museum.” Translated from Premerstein, “Kleinasien” (see note 49), 206.
67 Freud, SE 3, 192; for the beginnings of anthropological research in Austria, see Wolf, “Emanuel Löwy” (see note 58), 55.
68 Freud, SE 3, 192.
69 Benndorf tells in his expedition report of an
old Turk […] who claimed to know the Gyölbashi. I was unable to make much of what he said, but he indicated the location in a credible direction. It was, he said, not visible from here, but could be reached in a march of three hours. There were also “nomini di pictra,” as Mehemet interpreted. We assured ourselves of the man's services for the next day, and decided to strike out with him on foot for an initial orientation, as horses could no longer be obtained. Translated from Otto Benndorf and George Niemann, Reisen in Lykien und Karien (Vienna, 1884), 29.
70 Freud, SE 3, 192.
71 Translated from Benndorf and Niemann, Reisen (see note 69), 34.
72 Freud, SE 3, 192.
73 Ibid.
74 “Because of their very familiarity with their country, indigenous people are incapable of understanding its past. For those who are at home in the showplaces of the past, there is nothing to see there.” Translated from Geimer, Die Vergangenheit der Kunst (see note 10), 85.
75 “While Germany had mainly conducted large-scale excavations [in Asia Minor] since 1869—I refer only to Troy, Pergamon, Priene, Magnesia on the Meander, Milet, and recently Samos—Austria's work had from the very beginning been ‘surface research’ through travel.” Translated from Premerstein, “Kleinasien” (see note 49), 206.
76 Freud, SE 3, 139.
77 Translated from Pochmarski, “Die Anfänge” (see note 49), 28.
78 Stefan Altekamp describes Löwy's inaugural lecture as a “decidedly modern understanding of archaeology.” Stefan Altekamp, Rückkehr nach Afrika: Italienische Kolonialarchäologie in Lybien 1911–1943 (Cologne, 2000), 202.
79 Translated from Wolf, “Emanuel Löwy” (see note 58), 44.
80 Freud, SE 3, 192.
81 Translated from Irina Podgorny, “Medien der Archäologie,” in Archiv für Mediengeschichte 3 – Medien der Antike, ed. Lorenz Engell, Bernhard Siegert and Joseph Vogl (Weimar, 2003), 170.
82 Translated from Geimer, Die Vergangenheit der Kunst (see note 10), 214.
83 “A great deal of this invaluable material lies well hidden beneath the earth's protective surface, from which it can be retrieved by methodical excavation. Much else has lain above ground since ancient times, or is brought to light by chance.” Translated from Premerstein, “Kleinasien” (see note 49), 204.
84 Michel Foucault, The Archaeology of Knowledge, trans. A. M. Sheridan Smith (London: Routledge, 2002), 85.
85 Freud, SE 3, 192.
86 Ibid.
87 Ibid.
88 Ibid.
89 Epigraphy was a niche in which Austria was able to attain a dominant position compared with its European colonialist rivals. For the role of epigraphy in Austrian archaeology, see Premerstein, “Kleinasien” (see note 49), 204ff; Schauer, “Die Entwicklung” (see note 49), 2ff.; Wolf, “Emanuel Löwy” (see note 58), 16.
90 See Keith Davies, “Die archäologische Bibliothek Sigmund Freuds,” Marinelli, Meine alten und dreckigen Götter (see note 5), 157–65.
91 Translated from Jacques Lacan, “Fonction et champ de la parole et du langage en psychanalyse,” Ecrits I (Paris, 1966), 161. And Jacques Derrida follows Lacan accordingly: “With dreams displaced into a forest of script, the Traumdeutung, the interpretation of dreams, no doubt, on the first approach will be an act of reading and decoding.” Jacques Derrida, “Freud and the Scene of Writing,” Writing and Difference, trans. Alan Bass (London: Routledge, 2005), 259f.
92 Freud, SE 3, 192.
93 Translated from Emanuel Löwy, “Rhodiapolis,” in Reisen in Lykien, Milnyas und Kibyratis, ed. Eugen Petersen and Felix von Luschan (Vienna, 1889), 76. For Löwy's Rhodiapolis, notes see also Wolf, “Emanuel Löwy” (see note 58), 30.
94 Freud, SE 3, 192. In “Kleinasien” (see note 49), 204, Premerstein similarly characterizes epigraphy by speaking of “inscriptions” that “in their intertwining afford us surprising insight into historical rise and fall, and unforeseen solutions to problems whose significance goes far beyond Asia Minor.”
95 “Further justification appears to me to be essential for the combination I made of the inscriptions on the basis of our double-side copies of the individual blocks and fragments, and for the hand-in-hand reconstruction of the building they were attached to.” Translated from Löwy, “Rhodiapolis” (see note 91), 77.
96 The Austrian delegation succeeded in finding inscriptions “not only in Greek but also in the local Lycian language and script.” Premerstein, “Kleinasien” (see note 49), 207.
97 For an archaeological reading of the Interpretation of Dreams see Ebeling, Wilde Archäologien I (see note 2), 254–360; Knut Ebeling, Wilde Archäologien 2. Begriffe der Materialität der Zeit (Berlin: Kadmos Verlag 2016), 136–168. For an aesthetics of the copy see Georges Didi–Huberman, L'empreinte, Paris 1997.
98 Wolf, “Emanuel Löwy” (see note 58), 32.
99 Translated from Wolf, “Emanuel Löwy,” 26. Löwy's knowledge of Turkish seems to have been so central to the success of the expedition that it even appears in the reasons given for the accolade it received. See Wolf, “Emanuel Löwy,” 32.
100 Freud, SE 3, 192.
101 See an interview with Lacan in L’Express in 1957, quoted in Elisabeth Roudinesco, Jacques Lacan, trans. Barbara Bray (New York, 1997), 263. Madeleine Chapsal's interviews have been collected as Envoyez la petite musique (Paris, 1984).
102 Freud, The Interpretation of Dreams (see note 29), 497f.
103 Translated from Löwy, “Rhodiapolis” (see note 91), 77.
104 See Carolin Meister, Legenden. Zur Sichtbarkeit der Bildbeschreibung (Berlin/Zurich, 2006).
105 For the printing history of The Interpretation of Dreams, see Lydia Marinelli and Andreas Mayer, eds., Dreaming by the Book: Freud's “The Interpretation of Dreams” and the History of the Psychoanalytic Movement, trans. Susan Fairfield (New York: Other Press, 2003); Ilse Grubrich-Simitis, “Metamorphosen der ‘Traumdeutung’: Über Freuds Umgang mit seinem Jahrhundertbuch,” in Hundert Jahre Traumdeutung von Sigmund Freud: Drei Essays (Frankfurt am Main, 1999), 60.
106 Stefan Zweig, Über Sigmund Freud: Porträt, Briefwechsel, Gedenkworte (Frankfurt am Main, 1989), 134, quoted in Armstrong, Compulsion (see note 2), 120.
107 Freud, SE 7: 3–122.
108 Translated from Löwy, “Rhodiapolis” (see note 91), 117.
109 Jacques Derrida, “Archive Fever,” Diacritics 25, no. 2 (1995): 9–63. For Derrida and the archaeology of the archive, see Knut Ebeling, “Die Asche des Archivs,” in Das Archiv brennt, ed. Knut Ebeling and Georges Didi-Huberman (Berlin, 2007), 33–184; “Jacques Derrida: Dem Archiv verschrieben,” in Archivologie: Theorien des Archivs in Philosophie, Medien und Künsten, ed. Knut Ebeling and Stephan Günzel (Berlin, 2009), 29–60; Cornelia Vismann, “Arché, Archiv, Gesetzesherrschaft,” Ebeling and Günzel, Archivologie, 89–106; Knut Ebeling, “Das Gesetz des Archivs,” Ebeling and Günzel, Archivologie, 61–88.
110 Freud, SE 3, 288.
111 See Ebeling, “Die Asche des Archivs” and the contributions in Ebeling and Günzel Archivologie (see note 109).
112 For Löwy's archival practice, see Kurt Schaller, “Konsequenz und Akribie: Bemerkungen zur Arbeitsweise Emanuel Löwys,” Brein (ed.), Emanuel Löwy (see note 58), 115–21.
113 Translated from Löwy, “Rhodiapolis” (see note 91), 115f.
114 Freud, SE 3, 192.
115 “ … facilesque aditus multique patebunt / Ad verum: tellus nobis aetherque chaosque / Aequoraque et campi Rhodopaeaque saxa loquuntur.” Lucan, Bellum Civile, 616–18.