Nicolas Abraham’s “Introducing Thalassa” contributed to the revival of Sàndor Ferenczi’s ideas in France from the 1960s and initiated a transformation in his own psychoanalytic thinking as the thalassal argument was brought into a new context. This article argues that Abraham’s work provides a pathway to not only remember, but also revitalise Ferenczi’s notion of trauma and its inscription in biological processes from events that have happened is species pre-history as well as personal history. Abraham rethinks this “biological unconscious” through (...) a unique conception of the symbol that is inherently unstable and always responding anew to trauma it also continually reformulates. This allows us to understand the body in different terms, away from a series of biological processes to which psyche can be reduced, towards a notion of the somatic that is eloquent and unpredictable and must be translated by the psyche and any apprehending discourse. This transformation made the body relevant once more in a French context that was suspicious of its blanket positing as the cause of psychical processes. Situating the origins of subjectivity in the somatic ever-displaces causal processes in the body so that we can never quite grasp these and must search for them across different, although related, levels of meaning. The search for origins is essential but never satisfactory hence my use of translation as a frame for understanding Abraham’s work; a process that is always unfinished and invites further response. (shrink)