Psychology of the Unconscious / A Study of the Transformations and Symbolisms of the Libido. A Contribution to the History of the Evolution of Thought

by C. G. Jung

PART II

CHAPTER I

[204]. This is the way it appears to us from the psychological standpoint. See below.

[205]. Samson as Sun-god. See Steinthal: “Die Sage von Simson,” Zeitschrift für Völkerpsychologie, Vol. II.

[206]. I am indebted for the knowledge of this fragment to Dr. Van Ophuijsen of The Hague.

[207]. Rudra, properly father of the Maruts (winds), a wind or sun god, appears here as the sole creator God, as shown in the course of the text. The rôle of creator and fructifier easily belongs to him as wind god. I refer to the observations in Part I concerning Anaxagoras and to what follows.

[208]. This and the following passages from the Upanishads are quoted from: “The Upanishads,” translated by R. G. S. Mead and J. C. Chattopâdhyâya. London 1896.

[209]. In a similar manner, the Persian sun-god Mithra is endowed with an immense number of eyes.

[210]. Whoever has in himself, God, the sun, is immortal, like the sun. Compare Pt. I, Ch. 5.

[211]. Bayard Taylor’s translation of “Faust” is used throughout this book.—Translator.

[212]. He was given that name because he had introduced the phallic cult into Greece. In gratitude to him for having buried the mother of the serpents, the young serpents cleaned his ears, so that he became clairaudient and understood the language of birds and beasts.

[213]. Compare the vase picture of Thebes, where the Cabiri are represented in noble and in caricatured form (in Roscher: “Lexicon,” s. Megaloi Theoi).

[214]. The justification for calling the Dactyli thumbs is given in a note in Pliny: 37, 170, according to which there were in Crete precious stones of iron color and thumblike shape which were called Idaean Dactyli.

[215]. Therefore, the dactylic metre or verse.

[216]. See Roscher: “Lexicon of Greek and Roman Mythology,” s. Dactyli.

[217]. According to Jensen: “Kosmologie,” p. 292, Oannes-Ea is the educator of men.

[218]. Inman: “Ancient Pagan and Modern Christian Symbolism.”

[219]. Varro identifies the μεγάλοι θεοί with the Penates. The Cabiri might be simulacra duo virilia Castoris et Pollucis in the harbor of Samothrace.

[220]. In Brasiae on the Laconian coast and in Pephnos some statues only a foot high with caps on their heads were found.

[221]. That the monks have again invented cowls seems of no slight importance.

[222]. Zentralblatt für Psychoanalyse, II, p. 187.

[223]. The typical motive of the youthful teacher of wisdom has also been introduced into the Christ myth in the scene of the twelve-year-old Jesus in the temple.

[224]. Next to this, there is a female figure designated as ΚΡΑΤΕΙΑ, which means “one who brings forth” (Orphic).

[225]. Roscher: “Lexicon,” s. v. Megaloi Theoi.

[226]. Comrade—fellow-reveller.

[227]. Roscher: “Lexicon,” s. v. Phales.

[228]. Compare Freud’s evidence, Zentralblatt für Psychoanalyse, I, p. 188. I must remark at this place that etymologically penis and penates are not grouped together. On the contrary, πέος, πόσυη, Sanskrit pása-ḥ, Latin penis, were given with the Middle High German visel (penis) and Old High German fasel the significance of fœtus, proles. (Walde: “Latin Etymologie,” s. Penis.)

[229]. Stekel in his “Traumsymbolik” has traced out this sort of representation of the genitals, as has Spielrein also in a case of dementia praecox. 1912 Jahrbuch, Vol. III, p. 369.

[230]. The figure of Κράτεια, the one who “brings forth,” placed beside it is surprising in that the libido occupied in creating religion has apparently developed out of the primitive relation to the mother.

[231]. In Freud’s paper (“Psychoanalytische Bemerkungen über einen Fall von Paranoia usw.,” 1912 Jahrbuch, Vol. III, p. 68), which appeared simultaneously with the first part of my book, he makes an observation absolutely parallel to the meaning of my remarks concerning the “libido theory” resulting from the phantasies of the insane Schreber: Schreber’s divine rays composed by condensation of sun’s rays, nerve fibres and sperma are really nothing else but the libido fixations projected outside and objectively represented, and lend to his delusion a striking agreement with our theory. That the world must come to an end because the ego of the patient attracts all the rays to himself; that later during the process of reconstruction he must be very anxious lest God sever the connection of the rays with him: these and certain other peculiarities of Schreber’s delusion sound very like the foregoing endopsychic perceptions, on the assumption of which I have based the interpretation of paranoia.

[232]. “Tuscalanarum quaestionum,” lib. IV.

[233]. From the good proceed desire and joy—joy having reference to some present good, and desire to some future one—but joy and desire depend upon the opinion of good; as desire being inflamed and provoked is carried on eagerly toward what has the appearance of good, and joy is transported and exults on obtaining what was desired: for we naturally pursue those things that have the appearance of good, and avoid the contrary—wherefore as soon as anything that has the appearance of good presents itself, nature incites us to endeavor to obtain it. Now where this strong desire is consistent and founded on prudence, it is by the stoics called Bulesis and the name which we give it is volition, and this they allow to none but their wise men, and define it thus; volition is a reasonable desire; but whatever is incited too violently in opposition to reason, that is a lust or an unbridled desire which is discoverable in all fools.—The Tusculan Disputation, Cicero, page 403.

[234]. “Pro Quint.,” 14.

[235]. Libido is used for arms and military horses rather than for dissipations and banquets.

[236]. Walde: “Latin Etymological Dictionary,” 1910. See libet. Liberi (children) is grouped together with libet by Nazari (“Riv. di Fil.,” XXXVI, 573). Could this be proven, then Liber, the Italian god of procreation, undoubtedly connected with liberi, would also be grouped with libet. Libitina is the goddess of the dead, who would have nothing in common with Lubentina and Lubentia (attribute of Venus), which belongs to libet; the name is as yet unexplained. (Compare the later comments in this work.) Libare = to pour (to sacrifice?) and is supposed to have nothing to do with liber. The etymology of libido shows not only the central setting of the idea, but also the connection with the German Liebe (love). We are obliged to say under these circumstances that not only the idea, but also the word libido is well chosen for the subject under discussion.

[237]. A corrected view on the conservation of energy in the light of the theory of cognition might offer the comment that this picture is the projection of an endopsychic perception of the equivalent transformations of the libido.

CHAPTER II

[238]. Freud: “Three Contributions to the Sexual Theory,” p. 29. Translation by Brill. “In a non-sexual ‘impulse’ originating from impulses of motor sources we can distinguish a contribution from a stimulus-receiving organ, such as the skin, mucous membrane, and sensory organs. This we shall here designate as an erogenous zone; it is that organ the stimulus of which bestows on the impulse the sexual character.”

[239]. Freud: Ibid., p. 14. “One definite kind of contiguity, consisting of mutual approximation of the mucous membranes of the lips in the form of a kiss, has among the most civilized nations received a sexual value, though the parts of the body concerned do not belong to the sexual apparatus but form the entrance to the digestive tract.”

[240]. See Freud: Ibid.

[241]. An old view which Möbius endeavored to bring again to its own. Among the newcomers it is Fouillée, Wundt, Beneke, Spencer, Ribot and others, who grant the psychologic primate to the impulse system.

[242]. Freud: Ibid., p. 25. “I must repeat that these psychoneuroses, as far as my experience goes, are based on sexual motive powers. I do not mean that the energy of the sexual impulse contributes to the forces supporting the morbid manifestations (symptoms), but I wish distinctly to maintain that this supplies the only constant and the most important source of energy in the neurosis, so that the sexual life of such persons manifests itself either exclusively, preponderately, or partially in these symptoms.”

[243]. That scholasticism is still firmly rooted in mankind is only too easily proven, and an illustration of this is the fact that not the least of the reproaches directed against Freud, is that he has changed certain of his earlier conceptions. Woe to those who compel mankind to learn anew! “Les savants ne sont pas curieux.”

[244]. Jahrbuch, Vol. III, p. 65.

[245]. Schreber’s case is not a pure paranoia in the modern sense.

[246]. Also in “Der Inhalt der Psychose,” 1908.

[247]. Compare Jung: “The Psychology of Dementia Praecox,” p. 114.

[248]. For example, in a frigid woman who as a result of a specific sexual repression does not succeed in bringing the libido sexualis to the husband, the parent imago is present and she produces symptoms which belong to that environment.

[249]. Similar transgression of the sexual sphere might also occur in hysterical psychoses; that indeed is included with the definition of the psychosis and means nothing but a general disturbance of adaptation.

[250]. “Die psychosexuellen Differenzen der Hysterie und der Dementia praecox,” Zentralblatt für Nervenheilkunde und Psychiatrie, 1908.

[251]. “Introjektion und Übertragung,” Jahrbuch, Vol. I, p. 422.

[252]. See Avenarius: “Menschliche Weltbegriffe,” p. 25.

[253]. “Welt als Wille und Vorstellung,” Vol. I, p. 54.

[254]. “Theogonie.”

[255]. Compare Roscher: “Lexicon,” p. 2248.

[256]. Drews: “Plotinus,” Jena 1907, p. 127.

[257]. Ibid., p. 132.

[258]. One substance in three forms.

[259]. Ibid., p. 135.

[260]. Plotinus: “Enneades,” II, 5, 3.

[261]. Plotinus: “Enneades,” IV, 8, 3.

[262]. “Enneades,” III, 5, 9.

[263]. Ibid., p. 141.

[264]. Naturally this does not mean that the function of reality owes its existence to the differentiation in procreative instincts exclusively. I am aware of the undetermined great part played by the function of nutrition.

[265]. Malthusianism is the artificial setting forth of the natural tendency.

[266]. For instance, in the form of procreation as in general of the will.

[267]. Freud in his work on paranoia has allowed himself to be carried over the boundaries of his original conception of libido by the facts of this illness. He there uses libido even for the function of reality, which cannot be reconciled with the standpoint of the “Three Contributions.”

[268]. Bleuler arrives at this conclusion from the ground of other considerations, which I cannot always accept. See Bleuler, “Dementia Praecox,” in Aschaffenburg’s “Handbuch der Psychiatrie.”

[269]. See Jung: “Kritik über E. Bleuler: Zur Theorie des schizophrenen Negativismus.” Jahrbuch, Vol. III, p. 469.

[270]. Spielrein: “Über den psychologischen Inhalt eines Falles von Schizophrenie.” Jahrbuch, Vol. III, p. 329.

[271]. His researches are in my possession and their publication is in preparation.

[272]. Honegger made use of this example in his lecture at the private psychoanalytic congress in Nürnberg, 1910.

[273]. Spielrein: Ibid., pp. 338, 353, 387. For soma as the “effusion of the seed,” see what follows.

[274]. Compare Berthelot: “Les Alchémistes Grecs,” and Spielrein: Ibid., p. 353.

[275]. I cannot refrain from observing that this vision reveals the original meaning of alchemy. A primitive magic power for generation, that is to say, a means by which children could be produced without the mother.

[276]. Spielrein: Ibid., pp. 338, 345.

[277]. I must mention here those Indians who create the first people from the union of a sword hilt and a shuttle.

[278]. Ibid., p. 399.

CHAPTER III

[279]. Naturally a precursor of onanism.

[280]. This true catatonic pendulum movement of the head, I saw arise in the case of a catatonic patient, from the coitus movements gradually shifted upwards. This Freud has described long ago as a shifting from below to above.

[281]. She put the small fragments which fell out into her mouth and ate them.

[282]. “Dreams and Myths.” Vienna 1909. Translated by Wm. A. White, M.D.

[283]. A. Kuhn: “Mythologische Studien,” Vol. I: “Die Herabkunft des Feuers und des Göttertrankes.” Gütersloh 1886. A very readable résumé of the contents is to be found in Steinthal: “Die ursprüngliche Form der Sage von Prometheus,” Zeitschrift für Völkerpsychologie und Sprachwissenschaft, Vol. II, 1862; also in Abraham: Ibid.

[284]. Also mathnâmi and mâthayati. The root manth or math has a special significance.

[285]. Zeitschrift für vergleichende Sprachforschung, Vol. II, p. 395, and Vol. IV, p. 124.

[286]. I learn (that which is learned, knowledge; the act of learning), to take thought beforehand, to Prometheus (forethought).

[287]. Prometheus, the herald of the Titans.

[288]. Bapp in Roscher’s “Lexicon,” Sp. 3034.

[289]. Bhṛgu = φλεγυ, a recognized connection of sound. See Roscher: Sp. 3034, 54.

[290]. For the eagle as a fire token among the Indians, see Roscher: Sp. 3034, 60.

[291]. The stem manth according to Kuhn becomes in German mangeln, rollen (referring to washing). Manthara is the butter paddle. When the gods generated the amrta (drink of immortality) by twirling the ocean around, they used the mountain Mandara as the paddle (see Kuhn: Ibid., p. 17). Steinthal calls attention to the Latin expression in poetical speech: mentula = male member, in which ment (manth) was used. I add here also, mentula is to be taken as diminutive for menta or mentha (μίνθα), Minze. In antiquity the Minze was called “Crown of Aphrodite” (Dioscorides, II, 154). Apuleius called it “mentha venerea”; it was an aphrodisiac. (The opposite meaning is found in Hippocrates: Si quis eam saepe comedat, ejus genitale semen ita colliquescit, ut effluat, et arrigere prohibet et corpus imbecillum reddit), and according to Dioscorides, Minze is a means of preventing conception. (See Aigremont: “Volkserotik und Pflanzenwelt,” Vol. I, p. 127). But the ancients also said of Menta: “Menta autem appellata, quod suo odore mentem feriat—mentae ipsius odor animum excitat.” This leads us to the root ment—in Latin mens; English, mind—with which the parallel development to pramantha, Προμηθεύς, would be completed. Still to be added is that an especially strong chin is called mento (mentum). A special development of the chin is given, as we know, to the priapic figure of Pulcinello, also the pointed beard (and ears) of the satyrs and the other priapic demon, just as in general all the protruding parts of the body can be given a masculine significance and all the receding parts or depressions a feminine significance. This applies also to all other animate or inanimate objects. See Maeder: Psycho.-Neurol. Wochenschr., X. Jahrgang. However, this whole connection is more than a little uncertain.

[292]. Abraham observes that in Hebrew the significance of the words for man and woman is related to this symbolism.

[293]. “What is called the gulya (pudendum) means the yoni (the birthplace) of the God; the fire, which was born there, is called ‘beneficent’” (“Kâtyâyanas Karmapradîpa,” I, 7; translated by Kuhn: “Herabkunft des Feuers,” p. 67). The etymologic connection between bohren—geboren is possible. The Germanic bŏrôn (to bore) is primarily related to the Latin forare and the Greek φαράω = to plow. Possibly it is an Indo-Germanic root bher with the meaning to bear; Sanscrit bhar-; Greek φερ-; Latin fer-; from this Old High German beran, English to bear, Latin fero and fertilis, fordus (pregnant); Greek φορός. Walde (“Latin Etym.,” s. Ferio) traces forare to the root bher-. Compare with this the phallic symbolism of the plough, which we meet later on.

[294]. Weber: “Indische Studien,” I, 197; quoted by Kuhn: Ibid., p. 71.

[295]. “Rigveda,” III, 29—1 to 3.

[296]. Or mankind in general. Viçpatni is the feminine wood, viçpati, an attribute of Agni, the masculine. In the instruments of fire lies the origin of the human race, from the same perverse logic as in the beforementioned shuttle and sword-hilt. Coitus as the means of origin of the human race must be denied, from the motive, to be more fully discussed later, of a primitive resistance against sexuality.

[297]. Wood as the symbol of the mother is well known from the dream investigation of the present time. See Freud: “Dream Interpretation.” Stekel (“Sprache des Traumes,” p. 128) explains it as the symbol of the woman. Wood is also a German vulgar term for the breast. (“Wood before the house.”) The Christian wood symbolism needs a chapter by itself. The son of Ilâ: Ilâ is the daughter of Manus, the one and only, who with the help of his fish has overcome the deluge, and then with his daughter again procreated the human race.

[298]. See Hirt: “Etymologie der neuhochdeutschen Sprache,” p. 348.

[299]. The capitular of Charlemagne of 942 forbade “those sacrilegious fires which are called Niedfyr.” See Grimm: “Mythologie,” 4th edition, p. 502. Here there are to be found descriptions of similar fire ceremonies.

[300]. Kuhn: Ibid., p. 43.

[301]. Instead of preserving the divine faith in its purity, the reader will call to mind the fact that in this year when the plague, usually called Lung sickness, attacked the herds of cattle in Laodonia, certain bestial men, monks in dress but not in spirit, taught the ignorant people of their country to make fire by rubbing wood together and to set up a statue of Priapus, and by that method to succor the cattle. After a Cistercian lay brother had done this near Fentone, in front of the entrance of the “Court,” he sprinkled the animals with holy water and with the preserved testicles of a dog, etc.

[302]. Preuss: “Globus,” LXXXVI, 1905, S. 358.

[303]. Compare with this Friedrich Schultze: “Psychologie der Naturvölker,” p. 161.

[304]. This primitive play leads to the phallic symbolism of the plough. Ἀροῦν means to plough and possesses in addition the poetic meaning of impregnate. The Latin arare means merely to plough, but the phrase “fundum alienum arare” means “to pluck cherries in a neighbor’s garden.” A striking representation of the phallic plough is found on a vase in the archeological museum in Florence. It portrays a row of six naked ithyphallic men who carry a plough represented phallically (Dieterich: “Mutter Erde,” p. 107). The “carrus navalis” of our spring festival (carnival) was at times during the Middle Ages a plough (Hahn: “Demeter und Baubo,” quoted by Dieterich: Ibid., p. 109). Dr. Abegg of Zurich called my attention to the clever work of R. Meringer (“Wörter und Sachen. Indogermanische Forschungen,” 16, 179/84, 1904). We are made acquainted there with a very far-reaching amalgamation of the libido symbols with the external materials and external activities, which support our previous considerations to an extraordinary degree. Meringer’s assumption proceeds from the two Indo-Germanic roots, ṷen and ṷeneti. Indo-Germanic *uen Holz, ai. ist. van, vana. Agni is garbhas vanām, “fruit of the womb of the woods.”

Indo-Germanic *ṷeneti signifies “he ploughs”: by that is meant the penetration of the ground by means of a sharpened piece of wood and the throwing up of the earth resulting from it. This verb itself is not verified because this very primitive working of the ground was given up at an early time. When a better treatment of the fields was learned, the primitive designation for the ploughed field was given to the pasture, therefore Gothic vinja, υομη, Old Icelandic vin, pasture, meadow. Perhaps also the Icelandic Vanen, as Gods of agriculture, came from that.

From ackern (to plough) sprang coïre (the connection might have been the other way); also Indo-Germanic *ṷenos (enjoyment of love), Latin venus. Compare with this the root ṷen = wood. Coïre = passionately to strive; compare Old High German vinnan, to rave or to storm; also the Gothic vēns; ἐλπις = hope; Old High German wân = expectation, hope; Sanscrit van, to desire or need; further, Wonne (delight, ecstasy); Old Icelandic vinr (beloved, friend). From the meaning ackern (to plough) arises wohnen (to live). This transition has been completed only in the German. From wohnen → gewöhnen, gewohnt sein (to be accustomed), Old Icelandic vanr = gewohnt (to be accustomed); from ackern further → sich mühen, plagen (to take much trouble, wearing work), Old Icelandic vinna, to work: Old High German winnan (to toil hard, to overwork); Gothic vinnan, πάσχειν; vunns, πάθημα. From ackern comes, on the other hand, gewinnen, erlangen (to win, to attain), Old High German giwinnan, but also verletzen (to injure): Gothic vunds (wund), wound. Wund in the beginning, the most primal sense, was therefore the ground torn up by the wooden implement. From verletzen (to injure) come schlagen (to strike), besiegen (to conquer): Old High German winna (strife); Old Saxon winnan (to battle).

[305]. The old custom of making the “bridal bed” upon the field, which was for the purpose of rendering the field fertile, contains the primitive thought in the most elementary form; by that the analogy was expressed in the clearest manner: Just as I impregnate the woman, so do I impregnate the earth. The symbol leads the sexual libido over to the cultivation of the earth and to its fruitfulness. Compare with that Mannhardt: “Wald- und Feldkulte,” where there are abundant illustrations.

[306]. Spielrein’s patient (Jahrbuch, III, p. 371) associates fire and generation in an unmistakable manner. She says as follows concerning it: “One needs iron for the purpose of piercing the earth and for the purpose of creating fire.” This is to be found in the Mithra liturgy as well. In the invocation to the fire god, it is said: ὁ συνδήσας πνεύματι τὰ πὑρινα κλεῖθρα τοῦ οὐρανοῦ (Thou who hast closed up the fiery locks of heaven, with the breath of the spirit,—open to me). “With iron one can create cold people from the stone.” The boring into the earth has for her the meaning of fructification or birth. She says: “With the glowing iron one can pierce through mountains. The iron becomes glowing when one pushes it into a stone.”

Compare with this the etymology of bohren and gebären (see above). In the “Bluebird” of Maeterlinck the two children who seek the bluebird in the land of the unborn children, find a boy who bores into his nose. It is said of him: he will discover a new fire, so as to warm the earth again, when it will have grown cold.

[307]. Compare with this the interesting proofs in Bücher: “Arbeit und Rhythmus,” Leipzig 1899.

[308]. Amusement is undoubtedly coupled with many rites, but by no means with all. There are some very unpleasant things.

[309]. The Upanishads belong to the Brâhmana, to the theology of the Vedic writings, and comprise the theosophical-speculative part of the Vedic teachings. The Vedic writings and collections are in part of very uncertain age and may reach back to a very distant past because for a long period they were handed down only orally.

[310]. The primal and omniscient being, the idea of whom, translated into psychology, is comprehended in the conception of libido.

[311]. Âtman is also considered as originally a bisexual being—corresponding to the libido theory. The world sprang from desire. Compare Bṛihadâraṇyaka-Upaniṣhad, I, 4, 1 (Deussen):

“(1) In the beginning this world was Âtman alone—he looked around: Then he saw nothing but himself.

“(2) Then he was frightened; therefore, one is afraid, when one is alone. Then he thought: Wherefore should I be afraid, since there is nothing beside myself?

“(3) But also he had no joy, therefore one has no joy when one is alone. Then he longed for a companion.”

After this there follows the description of his division quoted above. Plato’s conception of the world-soul approaches very near to the Hindoo idea. “The soul in no wise needed eyes, because near it there was nothing visible. Nothing was separate from it, nothing approached it, because outside of it there was nothing” (“Timaios”).

[312]. Compare with this Freud’s “Three Contributions to the Sexual Theory.”

[313]. What seems an apparently close parallel to the position of the hand in the Upanishad text I observed in a little child. The child held one hand before his mouth and rubbed it with the other, a movement which may be compared to that of the violinist. It was an early infantile habit which persisted for a long time afterwards.

[314]. Compare Freud: “Bemerkungen über einen Fall von Zwangsneurose.” 1912 Jahrbuch, Vol. I, p. 357.

[315]. As shown above, in the child the libido progresses from the mouth zone into the sexual zone.

[316]. Compare what has been said above about Dactyli. Abundant examples are found in Aigremont: “Fuss- und Schuhsymbolik.”

[317]. When, in the enormously increased sexual resistance of the present day, women emphasize the secondary signs of sex and their erotic charm by specially designed clothing, that is a phenomenon which belongs in the same general scheme for the heightening of allurement.

[318]. It is well known that the orifice of the ear has also a sexual value. In a hymn to the Virgin it is called “quæ per aurem concepisti.” Rabelais’ Gargantua was born through his mother’s ear. Bastian (“Beiträge z. vergl. Psychologie,” p. 238) mentions the following passage from an old work, “There is not to be found in this entire kingdom, even among the very smallest girls, a maiden, because even in her tender youth she puts a special medicine into her genitals, also in the orifice of her ears; she stretches these and holds them open continuously.”—Also the Mongolian Buddha was born from the ear of his mother.

[319]. The driving motive for the breaking up of the ring might be sought, as I have already intimated in passing, in the fact that the secondary sexual activity (the transformed coitus) never is or would be adapted to bring about that natural satiety, as is the activity in its real place. With this first step towards transformation, the first step towards the characteristic dissatisfaction was also taken, which later drove man from discovery to discovery without allowing him ever to attain satiety. Thus it looks from the biological standpoint, which however is not the only one possible.

[320]. Translated by Mead and Chattopâdhyâya. Sec. 1, Pt. II.

[321]. In a song of the Rigveda it is said that the hymns and sacrificial speeches, as well as all creation in general, have proceeded from the “entirely fire consumed” Purusha (primitive man-creator of the world).

[322]. To shine; to show forth; reveal;—light.

[323]. I said; they said; a saying; an oracle.

[324]. Compare Brugsch: “Religion und Myth. d. alt. Aegypter,” p. 255 f., and the Egyptian dictionary.

[325]. The German word “Schwan” belongs here, therefore it sings when dying. It is the sun. The metaphor in Heine supplements this very beautifully.

“Es singt der Schwan im Weiher

Und rudert auf und ab,

Und immer leiser singend,

Taucht er ins Flutengrab.”

Hauptmann’s “Sunken Bell” is a sun myth in which bell = sun = life = libido.

[326]. Why is it wonderful to understand the universe, if men are able? i.e., men in whose very being the universe exists and each one (of whom) is a representative of God in miniature? Or is it right to believe that men have sprung in any way except from heaven—He alone stands in the midst of the citadel, a conqueror, his head erect and his shining eyes fixed on the stars.

[327]. Loosely connected with ag-ilis. See Max Müller: “Vorl. über den Ursprung und die Entwicklung der Religion,” p. 237.

[328]. An Eranian name of fire is Nairyôçağha = masculine word. The Hindoo Narâçam̆sa means wish of men (Spiegel: “Erân. Altertumskunde,” II, 49). Fire has the significance of Logos (compare Ch. 7, “Siegfried”). Of Agni (fire), Max Müller, in his introduction to “The Science of Comparative Religions,” says: “It was a conception familiar to India to consider the fire upon the altar as being at the same time subject and object. The fire burned the sacrifice and was thereby similar to the priest, the fire carried the sacrifice to the gods, and was thereby an intercessor between men and the gods: fire itself, however, represented also something divine, a god, and when honor was to be shown to this god, then fire was as much the subject as the object of the sacrifice. Hence the first conception, that Agni sacrificed itself, i.e. that it produced for itself its own sacrifice, and next that it brings itself to the sacrifice.” The contact of this line of thought with the Christian symbol is plainly apparent. Krishna utters the same thought in the “Bhagavad-Gîtâ,” b. IV (translated by Arnold, London 1910):

“All’s then God!

The sacrifice is Brahm, the ghee and grain

Are Brahm, the fire is Brahm, the flesh it eats

Is Brahm, and unto Brahm attaineth he

Who, in such office, meditates on Brahm.”

The wise Diotima sees behind this symbol of fire (in Plato’s symposium, c. 23). She teaches Socrates that Eros is “the intermediate being between mortals and immortals, a great Demon, dear Socrates; for everything demoniac is just the intermediate link between God and man.” Eros has the task “of being interpreter and messenger from men to the gods, and from the gods to men, from the former for their prayers and sacrifices, from the latter for their commands and for their compensations for the sacrifices, and thus filling up the gap between both, so that through his mediation the whole is bound together with itself.” Eros is a son of Penia (poverty, need) generated by Poros intoxicated with nectar. The meaning of Poros is dark; πόρος means way and hole, opening. Zielinski: “Arch. f. Rel. Wissensch.,” IX, 43 ff., places him with Phoroneus, identical with the fire-bringer, who is held in doubt; others identify him with primal chaos, whereas others read arbitrarily Κόρος and Μόρος. Under these circumstances, the question arises whether there may not be sought behind it a relatively simple sexual symbolism. Eros would be then simply the son of Need and of the female genitals, for this door is the beginning and birthplace of fire. Diotima gives an excellent description of Eros: “He is manly, daring, persevering, a strong hunter (archer, compare below) and an incessant intriguer, who is constantly striving after wisdom,—a powerful sorcerer, poison mixer and sophist; and he is respected neither as an immortal nor as a mortal, but on the same day he first blooms and blossoms, when he has attained the fulness of the striving, then dies in it but always awakens again to life because of the nature of his father (rebirth!); attainment, however, always tears him down again.” For this characterization, compare Chs. V, VI and VII of this work.

[329]. Compare Riklin: “Wish Fulfilment and Symbolism in Fairy Tales,” translated by Wm. White, M.D., where a child is produced by the parents placing a little turnip in the oven. The motive of the furnace where the child is hatched is also found again in the type of the whale-dragon myth. It is there a regularly recurring motive because the belly of the dragon is very hot, so that as the result of the heat the hero loses his hair—that is to say, he loses the characteristic covering of hair of the adult and becomes a child. (Naturally the hair is related to the sun’s rays, which are extinguished in the setting of the sun.) Abundant examples of this motive are in Frobenius: “Das Zeitalter des Sonnengottes,” Vol. I. Berlin 1904.

[330]. A potion of immortality.

[331]. This aspect of Agni is similar to Dionysus, who bears a remarkable parallel to both the Christian and the Hindoo mythology.

[332]. “Now everything in the world which is damp, he created from sperma, but this is the soma.” Bṛihadâraṇyaka-Upaniṣhad, 1–4.

[333]. The question is whether this significance was a secondary development. Kuhn seems to assume this. He says (“Herabkunft des Feuers,” p. 18): “However, together with the meaning of the root manth already evolved, there has also developed in the Vedas the conception of ‘tearing off’ due naturally to the mode of procedure.”

[334]. Examples in Frobenius: “Das Zeitalter des Sonnengottes.”

[335]. See in this connection Stekel: “Die sexuelle Wurzel der Kleptomanie,” Zeitschrift für Sexualwissenschaft, 1908.

[336]. Even in the Roman Catholic church at various places the custom prevailed for the priest to produce once a year the ceremonial fire.

[337]. I must remark that the designation of onanism as a “great discovery” is not merely a play with words on my part. I owe it to two young patients who pretended that they were in possession of a terrible secret; that they had discovered something horrible, which no one had ever known before, because had it been known great misery would have overtaken mankind. Their discovery was onanism.

[338]. One must in fairness, however, consider that the demands of life, rendered still more severe by our moral code, are so heavy that it simply is impossible for many people to attain that goal which can be begrudged to no one, namely the possibility of love. Under the cruel compulsion of domestication, what is left but onanism, for those people possessed of an active sexuality? It is well known that the most useful and best men owe their ability to a powerful libido. This energetic libido longs for something more than merely a Christian love for the neighbor.

[339]. I am fully conscious that onanism is only an intermediate phenomenon. There always remains the problem of the original division of the libido.

[340]. In connection with my terminology mentioned in the previous chapter, I give the name of autoerotic to this stage following the incestuous love. Here I emphasize the erotic as a regressive phenomenon; the libido blocked by the incest barrier regressively takes possession of an older way of functioning anterior to the incestuous object of love. This may be comprehended by Bleuler’s terminology, Autismus, that is, the function of pure self-preservation, which is especially distinguished by the function of nutrition. However, the terminology “autismus” cannot very well be longer applied to the presexual material, because it is already used in reference to the mental state of dementia praecox where it has to include autoerotism plus introverted desexualized libido. Autismus designates first of all a pathological phenomenon of regressive character, the presexual material, however, of a normal functioning, the chrysalis stage.

CHAPTER IV

[341]. Therefore that beautiful name of the sun-hero Gilgamesh: Wehfrohmensch (pain-joy human being). See Jensen: “Gilgamesh Epic.”

[342]. Compare here the interesting researches of H. Silberer. 1912 Jahrbuch, Vol. I, p. 513.

[343]. See Bleuler: Psychiatr.-neurol. Wochenschrift, XII. Jahrgang, Nr. 18 to 21.

[344]. Compare with this my explanations in Jahrbuch, Vol. III, p. 469.

[345]. Compare the exhortation by Krishna to the irresolute Arjuna in Bhagavad-Gîtâ: “But thou, be free of the pairs of opposites!” Bk. II, “The Song Celestial,” Edwin Arnold.

[346]. “Pensées,” LIV.

[347]. See the following chapter.

[348]. Compare John Müller: “Über die phantastischen Gesichtserscheinungen,” Coblenz 1826; and Jung: “Occult Phenomena,” in Collected Papers on Analytic Psychology.

[349]. Also the related doctrine of the Upanishad.

[350]. Bertschinger: “Illustrierte Halluzinationen,” Jahrbuch, Vol. III, p. 69.

[351]. How very important is the coronation and sun identification, is shown not alone from countless old customs, but also from the corresponding ancient metaphors in the religious speech: the Wisdom of Solomon v: 17: “Therefore, they will receive a beautiful crown from the hand of the Lord.” I Peter v: 4: “Feed the flock of God ... and when the chief shepherd shall appear ye shall receive a crown of glory that fadeth not away.”

In a church hymn of Allendorf it is said of the soul: “The soul is liberated from all care and pain and in dying it has come to the crown of joy; she stands as bride and queen in the glitter of eternal splendor, at the side of the great king,” etc. In a hymn by Laurentius Laurentii it is said (also of the soul): “The crown is entrusted to the brides because they conquer.” In a song by Sacer we find the passage: “Adorn my coffin with garlands just as a conqueror is adorned,—from those springs of heaven, my soul has attained the eternally green crown: the true glory of victory, coming from the son of God who has so cared for me.” A quotation from the above-mentioned song of Allendorf is added here, in which we have another complete expression of the primitive psychology of the sun identification of men, which we met in the Egyptian song of triumph of the ascending soul.

(Concerning the soul, continuation of the above passage:) “It [the soul] sees a clear countenance [sun]: his [the sun’s] joyful loving nature now restores it through and through: it is a light in his light.—Now the child can see the father: He feels the gentle emotion of love. Now he can understand the word of Jesus. He himself, the father, has loved you. An unfathomable sea of benefits, an abyss of eternal waves of blessing is disclosed to the enlightened spirit: he beholds the countenance of God, and knows what signifies the inheritor of God in light and the co-heir of Christ.—The feeble body rests on the earth: it sleeps until Jesus awakens it. Then will the dust become the sun, which now is covered by the dark cavern: Then shall we come together with all the pious, who knows how soon, and will be for eternity with the Lord.” I have emphasized the significant passages by italics: they speak for themselves, so that I need add nothing.

[352]. In order to avoid misunderstanding I must add that this was absolutely unknown to the patient.

[353]. The analysis of an eleven-year-old girl also confirms this. I gave a report of this in the I Congrès International de Pédologie, 1911, in Brussels.

[354]. The identity of the divine hero with the mystic is not to be doubted. In a prayer written on papyrus to Hermes, it is said: σὺ γὰρ ἐγὼ καὶ ἐγὼ σύ· τὸ σόν ὄνομα ἐμὸν καὶ τὸ ἐμὸν σὸν· ἐγὼ γὰρ εἰμι τὸ εἴθολόν σου (For thou art I and I am thou, thy name is mine, and mine is thine; for I am thy image). (Kenyon: Greek Papyrus, in the British Museum, 1893, p. 116, Pap. CXXII, 2. Cited by Dieterich: “Mithrasliturgie,” p. 79.) The hero as image of the libido is strikingly illustrated in the head of Dionysus at Leiden (Roscher, I, Sp. 1128), where the hair rises like flame over the head. He is—like a flame: “Thy savior will be a flame.” Firmicus Maternus (“De Errore Prof. Relig.,” 104, p. 28) acquaints us with the fact that the god was saluted as bridegroom, and “young light.” He transmits the corrupt Greek sentence, δε νυνφε χαιρε νυνφε νεον φως, with which he contrasts the Christian conception: “Nullum apud te lumen est nec est aliquis qui sponsus mereatur audire: unum lumen est, unus est sponsus. Nominum horum gratiam Christus accepit.” To-day Christ is still our hero and the bridegroom of the soul. These attributes will be confirmed in regard to Miss Miller’s hero in what follows.

[355]. The giving of a name is therefore of significance in the so-called spiritual manifestations. See my paper, 1902, “Occult Phenomena,” Collected Papers on Analytical Psychology.

[356]. The ancients recognized this demon as συνοπαδός, the companion and follower.

[357]. A parallel to these phantasies are the well-known interpretations of the Sella Petri of the pope.

[358]. When Freud called attention through his analytic researches to the connection between excrements and gold, many ignorant persons found themselves obliged to ridicule in an airy manner this connection. The mythologists think differently about it. De Gubernatis says that excrement and gold are always associated together. Grimm tells us of the following magic charm: “If one wants money in his house the whole year, one must eat lentils on New Year’s Day.” This notable connection is explained simply through the physiological fact of the indigestibility of lentils, which appear again in the form of coins. Thus one becomes a mint.

[359]. A French father who naturally disagreed with me in regard to this interest in his child mentioned, nevertheless, that when the child speaks of cacao, he always adds “lit”; he means caca-au-lit.

[360]. Freud: Jahrbuch, Vol. I, p. 1. Jung: Jahrbuch, Vol. II, p. 33. See third lecture delivered at Clark University, 1909.

[361]. I refer to the previous etymologic connection.

[362]. Compare Bleuler: Jahrbuch, Vol. III, p. 467.

[363]. “Genius and Insanity.”

[364]. Here again is the connection with antiquity, the infantile past.

[365]. This fact is unknown to me. It might be possible that in some way the name of the legendary man who invented the cuneiform characters has been preserved (as, for example, Sinlikiunnini as the poet of the Gilgamesh epic). But I have not succeeded in finding anything of that sort. However, Ashshurbanaplu or Asurbanipal has left behind that marvellous cuneiform library, which was excavated in Kujundschik. Perhaps “Asurubama” has something to do with this name. Further there comes into consideration the name of Aholibamah, which we have met in Part I. The word “Ahamarama” betrays equally some connections with Anah and Aholibamah, those daughters of Cain with the sinful passion for the sons of God. This possibility hints at Chiwantopel as the longed-for son of God. (Did Byron think of the two sister whores, Ohola and Oholiba? Ezeck. xxiii:4.)

[366]. The race does not part with its wandering sun-heroes. Thus it was related of Cagliostro, that he once drove at the same time four white horses out of a city from all the city gates simultaneously (Helios!).

[367]. Mysticism.

[368]. Agni, the fire, also hides himself at times in a cavern. Therefore he must be brought forth again by generation from the cavity of the female wood. Compare Kuhn: “Herabk. des Feuers.”

[369]. We = Allah.

[370]. The “two-horned.” According to the commentaries, this refers to Alexander the Great, who in the Arabian legends plays nearly the same rôle as the German Dietrich von Bern. The “two-horned” refers to the strength of the sun-bull. Alexander is often found upon coins with the horns of Jupiter Ammon. It is a question of identification of the ruler around whom so many legends are clustered, with the sun of spring in the signs of the bull and the ram. It is obvious that humanity had a great need of effacing the personal and human from their heroes, so as finally to make them, through a μετάστασις (eclipse), the equal of the sun, that is to say, completely into a libido-symbol. If we thought like Schopenhauer, then we would surely say, Libido-symbol. But if we thought like Goethe, then we would say, Sun; for we exist, because the sun sees us.

[371]. Vollers: “Chidher. Archiv für Religionswissenschaft,” p. 235, Vol. XII, 1909. This is the work which is my authority on the Koran commentaries.

[372]. Here the ascension of Mithra and Christ are closely related. See Part I.

[373]. A parallel is found in the Mithra mysteries! See below.

[374]. Parallel to this are the conversations of Mohammed with Elias, at which the sacramental bread was served. In the New Testament the awkwardness is restricted to the proposal of Peter. The infantile character of such scenes is shown by similar features, thus by the gigantic stature of Elias in the Koran, and also the tales of the commentary, in which it is stated that Elias and Chidher met each year in Mecca, conversed and shaved each other’s heads.

[375]. On the contrary, according to Matthew xvii: 11, John the Baptist is to be understood as Elias.

[376]. Compare the Kyffhäuser legend.

[377]. Vollers: Ibid.

[378]. Another account says that Alexander had been in India on the mountain of Adam with his “minister” Chidher.

[379]. These mythological equations follow absolutely the rule of dreams, where the dreamer can be resolved into many analogous forms.

[380]. “He must grow, but I must waste away.”—John iii: 30.

[381]. Cumont: “Textes et Monuments,” p. 172.

[382]. The parallel between Hercules and Mithra may be drawn even more closely. Like Hercules, Mithra is an excellent archer. Judging from certain monuments, not only the youthful Hercules appears to be threatened by a snake, but also Mithra as a youth. The meaning of the ἄθλος of Hercules (the work) is the same as the Mithraic mystery of the conquering and sacrifice of the bull.

[383]. These three scenes are represented in a row on the Klagenfurt monument. Thus the dramatic connection of these must be surmised (Cumont: “Myst. des Mithras”).

[384]. Also the triple crown.

[385]. The Christian sequence is John—Christ, Peter—Pope.

[386]. The immortality of Moses is proven by the parallel situation with Elias in the transfiguration.

[387]. See Frobenius: “Das Zeitalter des Sonnengottes.”

[388]. Therefore the fish is the symbol of the “Son of God”; at the same time the fish is also the symbol of the approaching world-cycle.

[389]. Riklin: “Wish Fulfilment and Symbolism.”

[390]. Inman: “Ancient Pagan and Modern Christian Symbolism.”

[391]. The amniotic membrane(?).

[392]. The Etrurian Tages, who sprang from the “freshly ploughed furrow,” is also a teacher of wisdom. In the Litaolane myth of the Basutos, there is a description of how a monster devoured all men and left only one woman, who gave birth to a son, the hero, in a stable (instead of a cave: see the etymology of this myth). Before she had arranged a bed for the infant out of the straw, he was already grown and spoke “words of wisdom.” The quick growth of the hero, a frequently recurring motive, appears to mean that the birth and apparent childhood of the hero are so extraordinary because his birth really means his rebirth, therefore he becomes very quickly adapted to his hero rôle. Compare below.

[393]. Battle of Rê with the night serpent.

[394]. Matthew iii: 11.

[395]. “Das Gilgameshepos in der Weltliteratur,” Vol. I, p. 50.

[396]. The difference between this and the Mithra sacrifice seems to be extraordinarily significant. The Dadophores are harmless gods of light who do not participate in the sacrifice. The animal is lacking in the sacrifice of Christ. Therefore there are two criminals who suffer the same death. The scene is much more dramatic. The inner connection of the Dadophores to Mithra, of which I will speak later, allows us to assume the same relation of Christ to the criminals. The scene with Barabbas betrays that Christ is the god of the ending year, who is represented by one of the thieves, while the one of the coming year is free.

[397]. For example, the following dedication is found on a monument: D. I. M. (Deo Invicto Mithrae) Cautopati. One discovers sometimes Deo Mithrae Caute or Deo Mithrae Cautopati in a similar alternation as Deo Invicto Mithrae—or sometimes Deo Invicto—or, merely, Invicto. It also appears that the Dadophores are fitted with knife and bow, the attributes of Mithra. From this it is to be concluded that the three figures represent three different states of a single person. Compare Cumont: “Textes et Monuments,” p. 208.

[398]. Of the threefold Mithra.

[399]. Cited by Cumont: “Textes et Monuments,” p. 208.

[400]. Having expanded himself threefold, he departed from the sun.

[401]. Now these differences in the seasons refer to the Sun, which seems at the winter solstice an infant, such as the Egyptians on a certain day bring out of their sanctuaries; at the vernal equinox it is represented as a youth. Later, at the summer solstice, its age is represented by a full growth of beard, while at the last, the god is represented by the gradually diminishing form of an old man.

[402]. Ibid.

[403]. Taurus and Scorpio are the equinoctial signs for the period from 4300 to 2150 B.C. These signs, long since superseded, were retained even in the Christian era.

[404]. Under some circumstances, it is also sun and moon.

[405]. In order to characterize the individual and the all-soul, the personal and the super-personal, Atman, a verse of the Shvetâshvatara-Upanishad (Deussen) makes use of the following comparison:

“Zwei schön beflügelte verbundne Freunde

Umarmen einen und denselben Baum;

Einer von ihnen speist die süsse Beere,

Der andre schaut, nicht essend, nur herab.”

(Two closely allied friends, beautifully winged, embrace one and the same tree; One of them eats the sweet berries, the other not eating merely looks downwards.)

[406]. Among the elements composing man, in the Mithraic liturgy, fire is especially emphasized as the divine element, and described as τὸ εἰς ἐμὴν κρᾶσιν θεοδώρητον (The divine gift in my composition). Dietrich: Ibid., p. 58.

[407]. Threefold God.

[408]. It is sufficient to point to the loving interest which mankind and also the God of the Old Testament has for the nature of the penis, and how much depends upon it.

[409]. The testicles easily count as twins. Therefore in vulgar speech the testicles are called the Siamese twins. (“Anthropophyteia,” VII, p. 20. Quoted by Stekel: “Sprache des Traumes,” p. 169.)

[410]. “Recherches sur le culte, etc., de Vénus,” Paris, 1837. Quoted by Inman: “Ancient Pagan and Modern Christian Symbolism,” New York, p. 4.

[411]. The androgynous element is not to be undervalued in the faces of Adonis, Christ, Dionysus and Mithra, and hints at the bisexuality of the libido. The smooth-shaven face and the feminine clothing of the Catholic priest contain a very old female constituent from the Attis-Cybele cult.

[412]. Stekel (“Sprache des Traumes”) has again and again noted the Trinity as a phallic symbol. For example, see p. 27.

[413]. Sun’s rays = Phalli.

[414]. In a Bakairi myth a woman appears, who has sprung from a corn mortar. In a Zulu myth it is said: A woman is to catch a drop of blood in a vessel, then close the vessel, put it aside for eight months and open it in the ninth month. She follows the advice, opens the vessel in the ninth month, and finds a child in it. (Frobenius: “Das Zeitalter des Sonnengottes” [The Age of the Sun-God], I, p. 237.)

[415]. Inman: Ibid., p. 10, Plate IX.

[416]. Roscher: “Lexicon,” Sp. 2733/4. See section, Men.

[417]. A well-known sun animal, frequent as a phallic symbol.

[418]. Like Mithra and the Dadophores.

[419]. The castration in the service of the mother explains this quotation in a very significant manner: Exod. iv: 25: “Then Zipporah took a sharp stone, and cut off her son’s foreskin and cast it at his feet and said, Surely, a bloody husband art thou to me.” This passage shows what circumcision means.

[420]. Gilgamesh, Dionysus, Hercules, Christ, Mithra, and so on.

[421]. Compare with this, Graf: “R. Wagner im Fliegenden Holländer: Schriften zur angewandten Seelenkunde.”

[422]. I have pointed out above, in reference to the Zosimos vision, that the altar meant the uterus, corresponding to the baptismal font.

CHAPTER V

[423]. Freud: “Dream Interpretation.”

[424]. I am indebted to Dr. Abegg in Zürich for the knowledge of Indra and Urvarâ, Domaldi and Râma.

[425]. Medieval Christianity also considered the Trinity as dwelling in the womb of the holy Virgin.

[426]. “Symbolism,” Plate VII.

[427]. Another form of the same motive is the Persian idea of the tree of life, which stands in the lake of rain, Vourukasha. The seeds of this tree were mixed with water and by that the fertility of the earth was maintained. “Vendîdâd,” 5, 57, says: The waters flow “to the lake Vourukasha, down to the tree Hvâpa; there my trees of many kinds all grow. I cause these waters to rain down as food for the pure man, as fodder for the well-born cow. (Impregnation, in terms of the presexual stage.) Another tree of life is the white Haoma, which grows in the spring Ardvîçura, the water of life.” Spiegel: “Erân. Altertumskunde,” I, 465, 467.

[428]. Excellent examples of this are given in the work of Rank, “The Myth of the Birth of the Hero,” translated by Wm. White.

[429]. Shadows probably mean the soul, the nature of which is the same as libido. Compare with this Part I.

[430]. But I must mention that Nork (“Realwörterbuch,” sub. Theben und Schiff) pleads that Thebes is the ship city; his arguments are much attacked. From among his arguments I emphasize a quotation from Diodorus (I, 57), according to which Sesostris (whom Nork associates with Xisuthros) had consecrated to the highest god in Thebes a vessel 280 els long. In the dialogue of Lucius (Apuleius: “Metam.,” lib. II, 28), the night journey in the sea was used as an erotic figure of speech: “Hac enim sitarchia navigium Veneris indiget sola, ut in nocte pervigili et oleo lucerna et vino calix abundet” (For the ship of Venus needs this provision in order that during the night the lamp may abound with oil and the goblet with wine). The union of the coitus motive with the motive of pregnancy is to be found in the “night journey on the sea” of Osiris, who in his mother’s womb copulated with his sister.

[431]. Very illuminating psychologically is the method and the manner in which Jesus treats his mother, when he harshly repels her. Just as strong and intense as this, has the longing for her imago grown in his unconscious. It is surely not an accident that the name Mary accompanies him through life. Compare the utterance of Matthew x: 35: “I have come to set a man at variance with his father, a daughter with her mother. He who loves father and mother more than me is not worthy of me.” This directly hostile purpose, which calls to mind the legendary rôle of Bertran de Born, is directed against the incestuous bond and compels man to transfer his libido to the Saviour, who, dying, returning into his mother and rising again, is the hero Christ.

[432]. Genitals.

[433]. The horns of the dragon have the following attributes: “They will prey upon woman’s flesh and they will burn with fire.” The horn, a phallic emblem, is in the unicorn the symbol of the Holy Ghost (Logos). The unicorn is hunted by the archangel Gabriel, and driven into the lap of the Virgin, by which was understood the immaculate conception. But the horns are also sun’s rays, therefore the sun-gods are often horned. The sun phallus is the prototype of the horn (sun wheel and phallus wheel), therefore the horn is the symbol of power. Here the horns “burn with fire” and prey upon the flesh; one recognizes in this a representation of the pains of hell where souls were burnt by the fire of the libido (unsatisfied longing). The harlot is “consumed” or burned by unsatisfied longing (libido). Prometheus suffers a similar fate, when the eagle, sun-bird (libido), tears his intestines: one might also say, that he was pierced by the “horn.” I refer to the phallic meaning of the spear.

[434]. In the Babylonian underworld, for example. The souls have a feathery coat like birds. See the Gilgamesh epic.

[435]. In a fourteenth-century Gospel at Bruges there is a miniature where the “woman” lovely as the mother of God stands with half her body in a dragon.

[436]. τὸ ἀρνίον, little ram, diminutive of the obsolete ἀρήν = ram. (In Theophrastus it occurs with the meaning of “young scion.”) The related word ἀρνίς designates a festival annually celebrated in honor of Linos, in which the λίνος, the lament called Linos, was sung as a lamentation for Linos, the new-born son of Psamathe and Apollo, torn to pieces by dogs. The mother had exposed her child out of fear of her father Krotopos. But for revenge Apollo sent a dragon, Poine, into Krotopos’ land. The oracle of Delphi commanded a yearly lament by women and maidens for the dead Linos. A part of the honor was given to Psamathe. The Linos lament is, as Herodotus shows (II, 79), identical with the Phœnician, Cyprian and Egyptian custom of the Adonis-(Tammuz) lament. As Herodotus observes, Linos is called Maneros in Egypt. Brugsch points out that Maneros comes from the Egyptian cry of lamentation, maa-n-chru: “come to the call.” Poine is characterized by her tearing the children from the womb of all mothers. This ensemble of motives is found again in the Apocalypse, xii: 1–5, where it treats of the woman, whose child was threatened by a dragon but was snatched away into the heavens. The child-murder of Herod is an anthropomorphism of this “primitive” idea. The lamb means the son. (See Brugsch: “Die Adonisklage und das Linoslied,” Berlin 1852.) Dieterich (Abraxas: “Studien zur Religionsgeschichte des späteren Altertums,” 1891) refers for an explanation of this passage to the myth of Apollo and Python, which he reproduces as follows: “To Python, the son of earth, the great dragon, it was prophesied that the son of Leto would kill him; Leto was pregnant by Zeus: but Hera brought it about that she could give birth only there where the sun did not shine. When Python saw that Leto was pregnant, he began to pursue her in order to kill her, but Boreas brought Leto to Poseidon. The latter brought her to Ortygia and covered the island with the waves of the sea. When Python did not find Leto, he returned to Parnassus. Leto brought forth upon the island thrown up by Poseidon. The fourth day after the birth, Apollo took revenge and killed the Python.” The birth upon the hidden island belongs to the motive of the “night journey on the sea.” The typical character of the “island phantasy” has for the first time been correctly perceived by Riklin (1912 Jahrbuch, Vol. II, p. 246). A beautiful parallel for this is to be found, together with the necessary incestuous phantasy material, in H. de Vere Stacpool: “The Blue Lagoon.” A parallel to “Paul and Virginia.”

[437]. Revelation xxi: 2: “And the holy city, the new Jerusalem, I saw coming down from the heaven of God, prepared as a bride adorned for her bridegroom.”

[438]. The legend of Saktideva, in Somadeva Bhatta, relates that the hero, after he had escaped from being devoured by a huge fish (terrible mother), finally sees the golden city and marries his beloved princess (Frobenius, p. 175).

[439]. In the Apocryphal acts of St. Thomas (2nd century) the church is taken to be the virgin mother-spouse of Christ. In an invocation of the apostle, it is said:

Come, holy name of Christ, thou who art above all names.

Come, power of the highest and greatest mercy,

Come, dispenser of the greatest blessings,

Come, gracious mother.

Come, economy of the masculine.

Come, woman, thou who disclosest the hidden mysteries....

In another invocation it is said:

Come, greatest mercy,

Come, spouse (literally community) of the male,

Come, woman, thou who knowest the mystery of the elect,

Come, woman, thou who showest the hidden things

And who revealest the unspeakable things, holy

Dove, thou who bringest forth the twin nestling,

Come, mysterious mother, etc.

F. C. Conybeare: “Die jungfräuliche Kirche und die jungfräuliche Mutter.” Archiv für Religionswissenschaft, IX, 77. The connection of the church with the mother is not to be doubted, also the conception of the mother as spouse. The virgin is necessarily introduced to hide the incest idea. The “community with the male” points to the motive of the continuous cohabitation. The “twin nestlings” refer to the old legend, that Jesus and Thomas were twins. It plainly expresses the motive of the Dioscuri. Therefore, doubting Thomas had to place his finger in the wound at the side. Zinzendorf has correctly perceived the sexual significance of this symbol that hints at the androgynous nature of the primitive being (the libido). Compare the Persian legend of the twin trees Meschia and Mechiane, as well as the motive of the Dioscuri and the motive of cohabitation.

[440]. Compare Freud: “Dream Interpretation.” Also Abraham: “Dreams and Myths,” pp. 22 f.

[441]. The sea is the symbol of birth.

[442]. Isaiah xlviii:1. “Hear ye this, O house of Jacob, which are called by the name of Israel and are come forth out of the waters of Judah.”

[443]. Wirth: “Aus orientalischen Chroniken.”—The Greek “Materia” is ὕλη, which means wood and forest; it really means moist, from the Indo-Germanic root sū in ὕω, “to make wet, to have it rain”; ὑετός = rain; Iranian suth = sap, fruit, birth; Sanscrit súrā = brandy; sutus = pregnancy; sūte, sūyate = to generate; sutas = son; sūras = soma; υἱός = son; (Sanscrit, sūnús; gothic, sunus).

[444]. Κοίμημα means cohabitation, κοιμητήριον bedchamber, hence coemeterium = cemetery, enclosed fenced place.

[445]. Nork: “Realwörterbuch.”

[446]. In a myth of Celebes, a dove maiden who was caught in the manner of the swan maiden myth, was called Utahagi after a white hair which grew on its crown and in which there was magic strength. Frobenius, p. 307.

[447]. Referring to the phallic symbolism of the finger, see the remarks about the Dactyli, Part II, Chap. I: I mention at this place the following from a Bakairi myth: “Nimagakaniro devoured two finger bones, many of which were in the house, because Oka used them for his arrow heads and killed many Bakairi whose flesh he ate. The woman became pregnant from the finger bone and only from this, not from Oka” (quoted by Frobenius, p. 236).

[448]. Further proof for this in Prellwitz: “Griechische Etymologie.”

[449]. Siecke: “Der Gott Rudra in Rigveda”: Archiv für Religionswissenschaft, Vol. I, p. 237.

[450]. The fig tree is the phallic tree. It is noteworthy that Dionysus planted a fig tree at the entrance to Hades, just as “Phalli” are placed on graves. The cyprus tree consecrated to Aphrodite grew to be entirely a token of death, because it was placed at the door of the house of death.

[451]. Therefore the tree at times is also a representation of the sun. A Russian riddle related to me by Dr. Van Ophuijsen reads: “What is the tree which stands in the middle of the village and is visible in every cottage?” Answer: “The sun and its light.” A Norwegian riddle reads:

“A tree stands on the mountain of Billings,

It bends over a lake,

Its branches shine like gold:

You won’t guess that to-day.

In the evening the daughter of the sun collected the golden branches, which had been broken from the wonderful oak.

Bitterly weeps the little sun

In the apple orchard.

From the apple tree has fallen

The golden apple,

Do not weep, little sun,

God will make another

Of gold, of bronze, of silver.”

The picking of the apple from the paradise tree may be compared with the fire theft, the drawing back of the libido from the mother. (See the explanations which follow concerning the specific deed of the hero.)

[452]. The relation of the son to the mother was the psychologic basis of many religions. In the Christian legend the relation of the son to the mother is extraordinarily clear. Robertson (“Evangelical Myths”) has hit upon the relation of Christ to the Marys, and he conjectures that this relation probably refers to an old myth “where a god of Palestine, perhaps of the name Joshua, appears in the changing relation of lover and son towards a mythical Mary. This is a natural process in the oldest theosophy and one which appears with variations in the myths of Mithra, Adonis, Attis, Osiris and Dionysus, all of whom were brought into relation (or combination) with mother goddesses and who appear either as a consort or a feminine eidolon in so far as the mothers and consorts were identified as occasion offered.”

[453]. Rank has pointed out a beautiful example of this in the myth of the swan maiden. “Die Lohengrinsage: Schriften zur angewandten Seelenkunde.”

[454]. Muther (“Geschichte der Malerei,” Vol. II) says in the chapter: “The First Spanish Classic”: “Tieck once wrote: Sexuality is the great mystery of our being. Sensuality is the first moving wheel in our machinery. It stirs our being and makes it joyous and living. Everything we dream of as beautiful and noble is included here. Sexuality and sensuousness are the spirit of music, of painting and of all art. All wishes of mankind rotate around this center like moths around a burning light. The sense of beauty and the feeling for art are only other expressions of it. They signify nothing more than the impulse of mankind towards expression. I consider devoutness itself as a diverted channel of the sexual desire.” Here it is openly declared that one should never forget when judging the ancient ecclesiastic art that the effort to efface the boundaries between earthly and divine love, to blend them into each other imperceptibly, has always been the guiding thought, the strongest factor in the propaganda of the Catholic church.

[455]. That which is born of the flesh is flesh and that which is born of the spirit is spirit; the spirit bloweth where it listeth.

[456]. We will not discuss here the reasons for the strength of the phantasy. But it does not seem difficult to me to imagine what sort of powers are hidden behind the above formula.

[457]. Lactantius says: “When all know that it is customary for certain animals to conceive through wind and breath of air, why should any one consider it miraculous for a virgin to be impregnated by the spirit of God?” Robertson: “Evang. Myth.,” p. 31.

[458]. Therefore the strong emphasis upon affiliation in the New Testament.

[459]. The mystic feelings of the nearness of God; the so-called personal inner experience.

[460]. The sexual mawkishness is everywhere apparent in the lamb symbolism and the spiritual love-songs to Jesus, the bridegroom of the soul.

[461]. Usener: “Der heilige Tychon,” 1907.

[462]. Compare W. P. Knight: “Worship of Priapus.”

[463]. Or in the compensating organizations, which appear in the place of religion.

[464]. The condition was undoubtedly ideal for early times, where mankind was more infantile in general: and it still is ideal for that part of humanity which is infantile; how large is that part!

[465]. Compare Freud: Jahrbuch, Vol. III, p. 1.

[466]. Here it is not to be forgotten we are moving entirely in the territory of psychology, which in no way is allied to transcendentalism, either in positive or negative relation. It is a question here of a relentless fulfilment of the standpoint of the theory of cognition, established by Kant, not merely for the theory, but, what is more important, for the practice. One should avoid playing with the infantile image of the world, because all this tends only to separate man from his essential and highest ethical goal, moral autonomy. The religious symbol should be retained after the inevitable obliteration of certain antiquated fragments, as postulate or as transcendent theory, and also as taught in precepts, but is to be filled with new meaning according to the demand of the culture of the present day. But this theory must not become for the “adult” a positive creed, an illusion, which causes reality to appear to him in a false light. Just as man is a dual being, having an intellectual and an animal nature, so does he appear to need two forms of reality, the reality of culture, that is, the symbolic transcendent theory, and the reality of nature which corresponds to our conception of the “true reality.” In the same measure that the true reality is merely a figurative interpretation of the appreciation of reality, the religious symbolic theory is merely a figurative interpretation of certain endopsychic apperceptions. But one very essential difference is that a transcendental support, independent in duration and condition, is assured to the transubjective reality through the best conceivable guarantees, while for the psychologic phenomena a transcendental support of subjective limitation and weakness must be recognized as a result of compelling empirical data. Therefore true reality is one that is relatively universally valid; the psychologic reality, on the contrary, is merely a functional phenomenon contained in an epoch of human civilization. Thus does it appear to-day from the best informed empirical standpoint. If, however, the psychologic were divested of its character of a biologic epiphenomenon in a manner neither known nor expected by me, and thereby was given the place of a physical entity, then the psychologic reality would be resolved into the true reality; or much more, it would be reversed, because then the psychologic would lay claim to a greater worth, for the ultimate theory, because of its directness.

[467]. “De Isid. et Osir.”

[468]. In the fourth place Isis was born in absolute humidity.

[469]. The great beneficent king, Osiris.

[470]. Erman: “Aegypten,” p. 360.

[471]. Here I must again recall that I give to the word “incest” more significance than properly belongs to the term. Just as libido is the onward driving force, so incest is in some manner the backward urge into childhood. For the child, it cannot be spoken of as incest. Only for the adult who possesses a completely formed sexuality does the backward urge become incest, because he is no longer a child but possesses a sexuality which cannot be permitted a regressive application.

[472]. Compare Frobenius: “Das Zeitalter des Sonnengottes.”

[473]. Compare the “nightmare legends” in which the mare is a beautiful woman.

[474]. This recalls the phallic columns placed in the temples of Astarte. In fact, according to one version, the wife of the king was named Astarte. This symbol brings to mind the crosses, fittingly called έγκολπια (pregnant crosses), which conceal a secret reliquary.

[475]. Spielrein (Jahrbuch, Vol. III, p. 358) points out numerous indications of the motive of dismemberment in a demented patient. Fragments of the most varied things and materials were “cooked” or “burnt.” “The ash can become man.” The patient saw children dismembered in glass coffins. In addition, the above-mentioned “washing,” “cleaning,” “cooking” and “burning” has, besides the coitus motive, also the pregnancy motive; the latter probably in a predominating measure.

[476]. Later offshoots of this primitive theory of the origin of children are contained in the doctrines of Karma, and the conception of the Mendelian theory of heredity is not far off. One only has to realize that all apperceptions are subjectively conditioned.

[477]. Demeter assembled the limbs of the dismembered Dionysus and from them produced the god anew.

[478]. Compare Diodorus: III, 62.

[479]. Yet to be added is the fact that the cynocephalic Anubis as the restorer of the corpse of Osiris (also genius of the dog star) had a compensatory significance. In this significance he appears upon many sarcophagi. The dog is also a regular companion of the healing Asclepius. The following quotation from Petronius best supports the Creuzer hypothesis (“Sat.,” c. 71): “Valde te rogo, ut secundum pedes statuae meae catellam pingas—ut mihi contingat tuo beneficio post mortem vivere” (I beseech you instantly to fasten beside the feet of my statue a dog, so that because of your beneficence I may attain to life after death). See Nork: Ibid., about dog.

Moreover, the relation of the dog to the dog-headed Hecate, the goddess of the underworld, hints at its being the symbol of rebirth. She received as Canicula a sacrificial dog to keep away the pest. Her close relation to Artemis as goddess of the moon permits her opposition to fertility to be glimpsed. Hecate, is also the first to bring to Demeter the news of her stolen child (the rôle of Anubis!). Also the goddess of birth Ilithyia received sacrifices of dogs, and Hecate herself is, on occasions, goddess of marriage and birth.

[480]. Frobenius (Ibid., p. 393) observes that frequently the gods of fire (sun-heroes) lack a member. He gives the following parallel: “Just as the god wrenches out an arm from the ogre (giant), so does Odysseus pluck out the eye of the noble Polyphemus, whereupon the sun creeps up mysteriously into the sky. Might the fire-making, twisting and wrenching out of the arm be connected?” This question is by this clearly illumined if we assume, corresponding to the train of thought of the ancients, that the wrenching out of the arm is really a castration. (The symbol of the robbery of the force of life.) It is an act corresponding to the Attis castration because of the mother. From this renunciation, which is really a symbolic mother incest, arises the discovery of fire, as previously we have already suspected. Moreover, mention must be made of the fact that to wrench out an arm, means first of all merely “overpowering,” and on that account can happen to the hero as well as to his opponent. (Compare, for examples, Frobenius: Ibid., pp. 112, 395.)

[481]. Compare especially the description of the cup of Thebes.

[482]. Professor Freud has expressed in a personal discussion the idea that a further determinate for the motive of the dissimilar brothers is to be found in the elementary observance towards birth and the after-birth. It is an exotic custom to treat the placenta as a child!

[483]. Brugsch: “Religion und Mythologie der alten Aegypter,” p. 354.

[484]. Ibid., p. 310.

[485]. In the conception of Âtman there is a certain fluid quality in so far as he really can be identified with Purusha of the Rigveda. “Purusha covers all the places of the earth, flowing about it ten fingers high.”

[486]. Brugsch: Ibid., p. 112.

[487]. In Thebes, where the chief god is Chnum, the latter represents the breath of the wind in his cosmic component, from which later on “the spirit of God floating over the waters” has developed; the primitive idea of the cosmic parents, who lie pressed together until the son separates them. (Compare the symbolism of Âtman above.)

[488]. Brugsch: Ibid., p. 128.

[489]. Servian song from Grimm’s “Mythology,” II, p. 544.

[490]. Frobenius: Ibid.

[491]. Compare the birth of the Germanic Aschanes, where rock, tree and water are present at the scene of birth. Chidher too was found sitting on the earth, the ground around covered with flowers.

[492]. Most singularly even in this quotation, V. 288, the description is found of Sleep sitting high up in a pine tree. “There he sat surrounded by branches covered with thorny leaves, like the singing bird, who by night flutters through the mountains.” It appears as if the motive belongs to a hierosgamos. Compare also the magic net with which Hephaestos enfolds Ares and Aphrodite “in flagranti” and kept them for the sport of the gods.

[493]. The rite of enchaining the statues of Hercules and the Tyrian Melkarth is related to this also. The Cabiri too were wrapt in coverings. Creuzer: “Symbolik,” II, 350.

[494]. Fick: “Indogermanisches Wörterbuch,” I, p. 132.

[495]. Compare the “resounding sun.”

[496]. The motive of the “striking rocks” belongs also to the motive of devouring (Frobenius: Ibid., p. 405). The hero in his ship must pass between two rocks which strike together. (Similar to the biting door, to the tree trunk which snaps together.) In the passage, generally the tail of the bird is pinched off (or the “poop” of the ship, etc.); the castration motive is once more clearly revealed here, for the castration takes the place of mother incest. The castration is a substitution for coitus. Scheffel employs this idea in his well-known poem: “A herring loved an oyster, etc.” The poem ends with the oyster biting off the herring’s head for a kiss. The doves which bring Zeus ambrosia have also to pass through the rocks which strike together. The “doves” bring the food of immortality to Zeus by means of incest (entrance into the mother) very similar to Freya’s apples (breasts). Frobenius also mentions the rocks or caves which open only at a magic word and are very closely connected with the rocks which strike together. Most illuminating in this respect is a South African myth (Frobenius, p. 407): “One must call the rock by name and cry loudly: Rock Utunjambili, open, so that I may enter.” But the rock answers when it will not open to the call. “The rock will not open to children, it will open to the swallows which fly in the air!” The remarkable thing is, that no human power can open the rock, only a formula has that power—or a bird. This wording merely says that the opening of the rock is an undertaking which cannot really be accomplished, but which one wishes to accomplish.

(In Middle High German, to wish is really “to have the power to create something extraordinary.”) When a man dies, then only the wish that he might live remains, an unfulfilled wish, a fluttering wish, wherefore souls are birds. The soul is wholly only libido, as is illustrated in many parts of this work; it is “to wish.” Thus the helpful bird, who assists the hero in the whale to come again into the light, who opens the rocks, is the wish for rebirth. (For the bird as a wish, see the beautiful painting by Thoma, where the youth longingly stretches out his arms to the birds who pass over his head.)

[497]. Melian Virgins.

[498]. Grimm: “Mythology,” I, p. 474.

[499]. In Athens there was a family of Αἰγειρότομοι = hewn from poplars.

[500]. Hermann: “Nordische Mythologie,” p. 589.

[501]. Pregnant.

[502]. Javanese tribes commonly set up their images of God in an artificial cavity of a tree. This fits in with the “little hole” phantasy of Zinzendorf and his sect. See Pfister: “Frömmigkeit des Grafen von Zinzendorf.” In a Persian myth, the white Haoma is a divine tree, growing in the lake Vourukasha, the fish Khar-mâhî circles protectingly around it and defends it against the toad Ahriman. It gives eternal life, children to women, husbands to girls and horses to men. In the Minôkhired the tree is called “the preparer of the corpse” (Spiegel: “Erân. Altertumskunde,” II, 115).

[503]. Ship of the sun, which accompanies the sun and the soul over the sea of death to the rising.

[504]. Brugsch: Ibid., p. 177.

[505]. Similarly Isaiah li: 1: “... look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.” Further proof is found in A. von Löwis of Menar: “Nordkaukasische Steingeburtssagen,” Archiv für Religionswissenschaft, XIII, p. 509.

[506]. Grimm: “Mythology,” I, p. 474.

[507]. “Das Kreuz Christi. Rel.-hist.-kirchl.-archaeol. Untersuchungen,” 1875.

[508]. The legend of Seth is found in Jubinal: “Mystères inédits du XV. siècle,” Part II, p. 16. Quoted from Zöckler: Ibid., p. 241.

[509]. The guilt is as always, whenever possible, thrown upon the mother. The Germanic sacred trees are also under the law of an absolute taboo: no leaf may be taken from them, and nothing may be picked from the ground upon which their shadows fall.

[510]. According to the German legend (Grimm: Vol. II, p. 809), the redeeming hero will be born when the tree, which now grows as a weak shoot from the wall, has become large, and when from its wood the cradle can be made in which the hero can be rocked. The formula reads: “A linden shall be planted, which shall bear on high two boughs from the wood of which a “poie” shall be made; the child who will be the first to lie therein is destined to be taken by the sword from life to death, and then salvation will enter in.” In the Germanic legends, the appearance of a future event is connected most remarkably with a budding tree. Compare with this the designation of Christ as a “branch” or a “rod.”

[511]. Herein the motive of the “helpful bird” is apparent. Angels are really birds. Compare the bird clothing of the souls of the underworld, “soul birds.” In the sacrificium Mithriacum, the messenger of the gods (the “angel”) is a raven, the winged Hermes, etc.

[512]. See Frobenius: Ibid.

[513]. The close connection between δελφίς = Dolphin and δελφύς = uterus is emphasized. In Delphi there is the cavity in the earth and the Tripod δελφινίς = a delphic table with three feet in the form of a Dolphin. See in the last chapter Melicertes upon the Dolphin and the fiery sacrifice of Melkarth.

[514]. See the comprehensive collection of Jones. On the nightmare.

[515]. Riklin: “Wish Fulfilment and Symbolism in Fairy Tales.”

[516]. Laistner: “Das Rätsel der Sphinx.”

[517]. Freud: Jahrbuch, Vol. I, June: “Mental Conflicts in Children”: Collected Papers on Analytical Psychology.

[518]. “Epistola de ara ad Noviomagum reperta,” p. 25. Quoted by Grimm: “Mythology,” Vol. II.

[519]. Even to-day the country people drive off these nymphs (mother goddesses, Maira) by throwing a bone of the head of a horse upon the roof—bones of this kind can often be seen throughout the land on the farmhouses of the country people. By night, however, they are believed to ride at the time of the first sleep, and they are believed to tire out their horses by long journeys.

[520]. Grimm: Ibid., Vol. II, p. 1041.

[521]. Compare with that the horses whose tread causes springs to flow.

[522]. Compare Herrmann: “Nord. Myth.,” p. 64, and Fick: “Vergleich. Wörterb. d. indogerm. Sprache,” Vol. I.

[523]. Parallel is the mantic significance of the delphic chasm, Mîmir’s brook, etc. “Abyss of Wisdom,” see last chapter. Hippolytos, with whom his stepmother was enamoured, was placed after death with the wise nymph, Egeria.

[524]. That these matrons should declare by lots whether it would be to their advantage or not to engage in battle.

[525]. Example in Bertschinger: Jahrbuch, Vol. III, Part I.

[526]. Compare the exotic myths given by Frobenius (“Zeitalter des Sonnengottes”), where the belly of the whale is clearly the land of death.

[527]. One of the fixed peculiarities of the Mar is that he can only get out of the hole, through which he came in. This motive belongs evidently as the projected wish motive in the rebirth myth.

[528]. According to Gressmann: “Altorient. Text. und Bild.,” Vol. I, p. 4.

[529]. Abyss of wisdom, book of wisdom, source of phantasies. See below.

[530]. Cleavage of the mother, see Kaineus; also rift, chasm = division of the earth, and so on.

[531]. “Schöpfung und Chaos.” Göttingen, 1895, p. 30.

[532]. Brugsch: Ibid., p. 161.

[533]. “In a Pyramid text, which depicts the battle of the dead Pharaoh for the dominance of heaven, it reads: Heaven weeps, the stars tremble, the guards of the gods tremble and their servants flee, when they see the king rise as a spirit, as a god, who lives upon his fathers and conquers his mothers.” Cited by Dieterich: “Mithrasliturgy,” p. 100.

[534]. Book II, p. 61.

[535]. By Ares, the Egyptian Typhon is probably meant.

[536]. In the Polynesian Maui myth, the act of the sun-hero is very plain: he robs his mother of her girdle. The robbery of the veil in myths of the type of the swan maiden has the same significance. In an African myth of Joruba, the sun-hero simply ravishes his mother (Frobenius).

[537]. The previously mentioned myth of Halirrhotios, who destroyed himself when he wished to cut down the holy tree of Athens, the Moria, contains the same psychology, also the priestly castration (Attis castration) in the service of the great mother. The ascetic self-torture in Christianity has its origin, as is self-evident, in these sources because the Christian form of symbol means a very intensive regression to the mother incest.

[538]. The tearing off from the tree of life is just this sin.

[539]. Compare Kuhn: “Herabkunft des Feuers.”

[540]. Nork: “Wörterbuch s. v. Mistel.”

[541]. Therefore in England mistletoe boughs were hung up at Christmas. Mistletoe as rod of life. Compare Aigremont: “Volkserotik und Pflanzenwelt.”

[542]. Just as the tree has the phallic nature as well as a maternal significance, so in myths the demonic old woman (she may be favorable or malicious) often has phallic attributes, for example, a long toe, a long tooth, long lips, long fingers, pendulous breasts, large hands, feet, and so on. This mixture of male and female motive has reference to the fact that the old woman is a libido symbol like the tree, generally determined as maternal. The bisexuality of the libido is expressed in its clearest form in the idea of the three witches, who collectively possessed but one eye and one tooth. This idea is directly parallel to the dream of a patient, who represented her libido as twins, one of which is a box, the other a bottle-like object, for eye and tooth represent male and female genitals. Relative to eye in this connection, see especially the Egyptian myths: referring to tooth, it is to be observed that Adonis (fecundity) died by a boar’s tooth, like Siegfried by Hagen’s spear: compare with this the Veronese Priapus, whose phallus was bitten by a snake. Tooth in this sense, like the snake, is a “negative” phallus.

[543]. Compare Grimm: Vol. II, Chap, iv, p. 802. The same motive in another application is found in a Low-Saxon legend: Once a young ash tree grew unnoticed in the wood. Each New Year’s Eve a white knight upon a white horse rides up to cut down the young shoot. At the same time a black knight arrives and engages him in combat. After a lengthy conflict, the white knight succeeds in overcoming the black knight and the white knight cuts down the young tree. But sometime the white knight will be unsuccessful, then the ash will grow, and when it becomes large enough to allow a horse to be tied under it, then a powerful king will come and a tremendous battle will occur (destruction of the world).

[544]. Chantepie de la Saussaye: “Lehrbuch der Religionsgeschichte,” Vol. II, p. 185.

[545]. Further examples in Frobenius: Ibid., passim.

[546]. See Jensen: “Gilgameshepos.”

[547]. In a Schlesian passionale of the fifteenth century Christ dies on the same tree which was connected with Adam’s sin. Cited from Zöckler: Ibid., p. 241.

[548]. For example, animal skins were hung on the sacrificial trees and afterwards spears were thrown at them.

[549]. “Geschichte der amerikanischen Urreligionen,” p. 498.

[550]. Stephens: “Central America” (cited by Müller: Ibid., p. 498).

[551]. Zöckler: “Das Kreuz Christi,” p. 34.

[552]. H. H. Bancroft: “Native Races of the Pacific States of North America,” II, 506. (Cited by Robertson: “Evang. Myths,” p. 139.)

[553]. Rossellini: “Monumenti dell’ Egitto, etc.” Tom. 3. Tav. 23. (Cited by Robertson: Ibid., p. 142.)

[554]. Zöckler: Ibid., p. 7. In the representation of the birth of a king in Luxor one sees the following: The logos and messenger of the gods, the bird-headed Thoth, makes known to the maiden Queen Mautmes that she is to give birth to a son. In the following scene, Kneph and Athor hold the Crux ansata to her mouth so that she may be impregnated by this in a spiritual (symbolic) manner. Sharp: “Egyptian Mythology,” p. 18. (Cited by Robertson: “Evangelical Myths,” p. 43.)

[555]. The statues of the phallic Hermes used as boundary stones were often in the form of a cross with the head pointed (W. Payne Knight: “Worship of Priapus,” p. 30). In Old English the cross is called rod.

[556]. Robertson (Ibid., p. 140) mentions the fact that the Mexican priests and sacrificers clothed themselves in the skin of a slain woman, and placed themselves with arms stretched out like a cross before the god of war.

[557]. “Indian Antiquities,” VI, 49.

[558]. The primitive Egyptian cross form is meant: Τ.

[559]. Zöckler: Ibid., p. 19. The bud is plainly phallic. See the above-mentioned dream of the young woman.

[560]. I am indebted for my information about these researches to Professor Fiechter of Stuttgart.

[561]. Zöckler: Ibid., p. 33.

[562]. The sacrifice is submerged in the water, that is, in the mother.

[563]. Compare later the moon as gathering place of souls (the devouring mother).

[564]. Compare here what Abraham has to say in reference to pupilla (“Dreams and Myths”).

[565]. Retreat of Rê upon the heavenly cow. In a Hindoo rite of purification, the penitent must creep through an artificial cow in order to be born anew.

[566]. Schultze: “Psychologie der Naturvölker.” Leipzig 1900, p. 338.

[567]. Brugsch: Ibid., p. 290.

[568]. One need not be amazed at this formula because it is the animal in us, the primitive forces of which appear in religion. In this connection Dieterich’s words (“Mithrasliturgie,” p. 108) take on an especially important aspect. “The old thoughts come from below in new force in the history of religion. The revolution from below creates a new life of religion in primitive indestructible forms.”

[569]. Dispute between Mary and the Cross in R. Morris: “Legends of the Holy Rood.” London 1871.

[570]. A very beautiful representation of the blood-red sun sinking into the sea.

[571]. Jesus appears here as branch and bud in the tree of life. Compare here the interesting reference in Robertson: “Evangelical Myths,” p. 51, in regard to “Jesus, the Nazarene,” a title which he derives from Nazar or Netzer = branch.

[572]. In Greece, the pale of torture, on which the criminal was stretched or punished, was termed ἑκάτη (Hecate), the subterranean mother of death.

[573]. Diez: “Etym. Wörterbuch der romanischen Sprachen,” p. 90.

CHAPTER VI

[574]. Witches easily change themselves into horses, therefore the nail-marks of the horseshoe may be seen upon their hands. The devil rides on witch-horses, priests’ cooks are changed after death into horses, etc. Negelein, Zeitschrift des Vereines für Volkskunde, XI, p. 406.

[575]. Just so does the mythical ancient king Tahmuraht ride upon Ahriman, the devil.

[576]. The she-asses and their foals might belong to the Christian sun myth, because the Zodiacal sign Cancer (Summer solstice) was designated in antiquity as an ass and its young. (Compare Robertson: “Evangelical Myths,” p. 19.)

[577]. Also a centaur.

[578]. Compare the exhaustive presentation of this theme in Jähn’s “Ross und Reiter.”

[579]. Sleipnir is eight-footed.

[580]. Negelein: Ibid., p. 412.

[581]. Negelein: Ibid., p. 419.

[582]. I have since learned of a second exactly similar case.

[583]. Come, O Dionysus, in thy temple of Elis, come with the Graces into thy holy temple: come in sacred frenzy with the bull’s foot.

[584]. Preller: “Griech. Mythologie,” I, I, p. 432.

[585]. See further examples in Aigremont: “Fuss- und Schuhsymbolik.”

[586]. Aigremont: Ibid., p. 17.

[587]. Negelein: Ibid., p. 386.

[588]. Ample proofs of the Centaurs as wind gods are to be found in E. H. Meyer: “Indogermanische Mythen,” p. 447.

[589]. This is an especial motive, which must have something typical in it. My patient (“Psychology of Dementia Praecox,” p. 165) also declared that her horses had “half-moons” under their skin, like “little curls.” In the songs of Rudra of the Rigveda, of the boar Rudra it is said that his hair was “wound up in the shape of shells.” Indra’s body is covered with eyes.

[590]. This change results from a world catastrophe. In mythology the verdure and the upward striving of the tree of life signify also the turning-point in the succession of the ages.

[591]. Therefore the lion was killed by Samson, who later harvested the honey from the body. The end of summer is the plenteousness of the autumn. It is a close parallel to the sacrificium Mithriacum. For Samson, see Steinthal: “Die Sage von Simson,” Zeitschrift für Völkerpsych., Vol. II.

[592]. The present time is indicated by the head of the lion—because his condition is strong and impetuous.

[593]. Time is thought by the wickedest people to be a divinity who deprives willing people of essential being; by good men it is considered to be the Cause of the things of the world, but to the wisest and best it does not seem time, but God.

[594]. Philo: “In Genesim,” I, 100. (Cited by Cumont: “Textes et Monuments,” I, p. 82.)

[595]. Spiegel: “Erân. Altertumskunde,” Vol. II, p. 193. In the writings ascribed to Zoroaster, Περὶ Φύσεως, the Ananke, the necessity of fate, is represented by the air. Cumont: Ibid., I, p. 87.

[596]. Spielrein’s patient (Jahrbuch, III, p. 394) speaks of horses, who eat men, also exhumed bodies.

[597]. Negelein: Ibid., p. 416.

[598]. “Fight,” she said, “and fight bravely, for I will not give away an inch nor turn my back. Face to face, come on if you are a man! Strike home, do your worst and die! The battle this day is without quarter ... till, weary in body and mind, we lie powerless and gasping for breath in each other’s arms.”

[599]. P. Thomas a Villanova Wegener: “Das wunderbare äussere und innere Leben der Dienerin Gottes Anna Catherina Emmerich.” Dülmen i. W. 1891.

[600]. The heart of the mother of God is pierced by a sword.

[601]. Corresponding to the idea in Psalm xi:2, “For lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.”

[602]. K. E. Neumann: “The Speeches of Gautama Buddha,” translated from the German collection of the fragments of Suttanipāto of the Pāli-Kanon. München 1911.

[603]. With the same idea of an endogenous pain Theocritus (27, 28) calls the birth throes “Arrows of the Ilithyia.” In the sense of a wish the same comparison is found in Jesus Sirach 19:12. “When a word penetrates a fool it is the same as if an arrow pierced his loins.” That is to say, it gives him no rest until it is out.

[604]. One might be tempted to say that these were merely figuratively expressed coitus scenes. But that would be a little too strong and an unjustifiable accentuation of the material at issue. We cannot forget that the saints have, figuratively, taught the painful domestification of the brute. The result of this, which is the progress of civilization, has also to be recognized as a motive for this action.

[605]. Apuleius (“Metam.,” Book II, 31) made use of the symbolism of bow and arrow in a very drastic manner, “Ubi primam sagittam saevi Cupidinis in ima praecordia mea delapsam excepi, arcum meum en! Ipse vigor attendit et oppido formido, ne nervus rigoris nimietate rumpatur” (When I pulled out the first arrow of fierce Cupid that had entered into my inmost breast, behold my bow! Its very vigor stretches it and makes me fear lest the string be broken by the excessive tautness).

[606]. Thus the plague-bringing Apollo. In Old High German, arrow is called “strala” (strahlen = rays).

[607]. Spielrein’s patient (Jahrbuch, III, p. 371) has also the idea of the cleavage of the earth in a similar connection. “Iron is used for the purpose of penetrating into the earth ... with iron man can ... create men ... the earth is split, burst open, man is divided ... is severed and reunited. In order to make an end of the burial of the living, Jesus Christ calls his disciples to penetrate into the earth.”

The motive of “cleavage” is of general significance. The Persian hero Tishtriya, who also appeared as a white horse, opens the rain lake, and thus makes the earth fruitful. He is called Tîr = arrow. He was also represented as feminine, with a bow and arrow. Mithra with his arrow shot the water from the rock, so as to end the drought. The knife is sometimes found stuck in the earth. In Mithraic monuments sometimes it is the sacrificial instrument which kills the bull. (Cumont: Ibid., pp. 115, 116, 165.)

[608]. The result is doubtful: the body borne down by the weight of the forest is carried into empty Tartaros: Ampycides denies this: from out of the midst of the mass, he sees a bird with tawny feathers issue into the liquid air.

[609]. Spielrein’s patient also states that she has been shot through by God. (3 shots:) “then came a resurrection of the spirit.” This is the symbolism of introversion.

[610]. This is also represented mythologically in the legend of Theseus and Peirithoos, who wished to capture the subterranean Proserpina. With this aim they enter a chasm in the earth in the grove Kolonos, in order to get down to the underworld; when they were below they wished to rest, but being enchanted they hung on the rocks, that is to say, they remained fixed in the mother and were therefore lost for the upperworld. Later Theseus was freed by Hercules (revenge of Horus for Osiris), at which time Hercules appears in the rôle of the death-conquering hero.

[611]. This formula applies most directly to dementia praecox.

[612]. See Roscher: s. v. Philoktetes, Sp. 2318, 15.

[613]. When the Russian sun-hero Oleg stepped on the skull of the slain horse, a serpent came out of it and bit him on the foot. Then he became sick and died. When Indra in the form of Çyena, the falcon, stole the soma drink, Kriçanu, the herdsman, wounded him in his foot with his arrow (“Rigveda,” I, 155; IV, 322).

[614]. Similar to the Lord of the Grail who guards the chalice, the mother symbol. The myth of Philoctetes is taken from a more involved connection, the Hercules myth. Hercules has two mothers, the benevolent Alcmene and the pursuing Hera (Lamia), from whose breast he has absorbed immortality. Hercules conquered Hera’s serpent while yet in the cradle; that is to say, conquered the “terrible mother,” the Lamia. But from time to time Hera sent to him attacks of madness, in one of which he killed his children (Lamia motive). According to an interesting tradition, this deed occurred at the moment when Hercules refused to perform a great act in the service of Eurystheus. As a result of the refusal, the libido, in readiness for the work, regressed in a typical manner to the unconscious mother-imago, which resulted in madness (as to-day), during which Hercules identifies himself with Lamia (Hera) and murders his own children. The delphic oracle communicates to him the fact that he is named Hercules because he owes his immortal fame to Hera, who through her persecution compelled him to great deeds. It can be seen that “the great deed” really means the conquering of the mother and through her to win immortality. His characteristic weapon, the club, he cuts from the maternal olive tree. Like the sun, he possessed the arrows of Apollo. He conquered the Nemean lion in his cave, which has the signification of “the grave in the mother’s womb” (see the end of this chapter). Then follows the combat with the Hydra, the typical battle with the dragon; the complete conquering of the mother. (See below.) Following this, the capture of the Cerynean doe, whom he wounded with an arrow in the foot. This is what generally happens to the hero, but here it is reversed. Hercules showed the captured Erymanthian boar to Eurystheus, whereupon the latter in fear crept into a cask. That is, he died. The Stymphalides, the Cretan bull, and the man-devouring horse of Diomedes are symbols of the devastating powers of death, among which the latter’s relation to the mother may be recognized especially. The battle for the precious girdle of the Amazon queen Hippolyte permits us to see once more very clearly the shadow of the mother. Hippolyte is ready to give up the girdle, but Hera, changing herself into the form of Hippolyte, calls the Amazons against Hercules in battle. (Compare Horus, fighting for the head ornament of Isis, about which there is more later. Chap. 7.) The liberation of Hesione results from Hercules journeying downwards with his ship into the belly of the monster, and killing the monster from within after three days labor. (Jonah motive; Christ in the tomb or in hell; the victory over death by creeping into the womb of the mother, and its destruction in the form of the mother. The libido in the form of the beautiful maiden again conquered.) The expedition to Erythia is a parallel to Gilgamesh, also to Moses, in the Koran, whose goal was the confluence of the two seas: it is the journey of the sun to the Western sea, where Hercules discovered the straits of Gibraltar (“to that passage”: Faust), and with the ship of Helios set out towards Erythia. There he overcame the gigantic guardian Eurytion (Chumbaba in the Gilgamesh epic, the symbol of the father), then the triune Geryon (a monster of phallic libido symbolism), and at the same time wounded Hera, hastening to the help of Geryon by an arrow shot. Then the robbery of the herd followed. “The treasure attained with difficulty” is here presented in surroundings which make it truly unmistakable. Hercules, like the sun, goes to death, down into the mother (Western sea), but conquers the libido attached to the mother and returns with the wonderful kine; he has won back his libido, his life, the mighty possession. We discover the same thought in the robbery of the golden apples of Hesperides, which are defended by the hundred-headed dragon. The victory over Cerberus is also easily understood as the victory over death by entrance into the mother (underworld). In order to come to his wife Deianira, he has to undergo a terrible battle with a water god, Achelous (with the mother). The ferryman Nessus (a centaur) violates Deianira. With his sun arrows Hercules killed this adversary, but Nessus advised Deianira to preserve his poisoned blood as a love charm. When after the insane murder of Iphitus Delphi denied him the speech of the oracle, he took possession of the sacred tripod. The delphic oracle then compelled him to become a slave of Omphale, who made him like a child. After this Hercules returned home to Deianira, who presented him with the garment poisoned with Nessus’ blood (the Isis snake), which immediately clung so closely to his skin that he in vain attempted to tear it off. (The casting of the skin of the aging sun-god; Serpent, as symbol of rejuvenation.) Hercules then ascended the funeral pyre in order to destroy himself by fire like the phœnix, that is to say, to give birth to himself again from his own egg. No one but young Philoctetes dared to sacrifice the god. Therefore Philoctetes received the arrows of the sun and the libido myth was renewed with this Horus.

[615]. Apes, also, have an instinctive fear of snakes.

[616]. How much alive are still such primitive associations is shown by Segantini’s picture of the two mothers: cow and calf, mother and child in the same stable. From this symbolism the surroundings of the birthplace of the Savior are explained.

[617]. The myth of Hippolytos shows very beautifully all the typical parts of the problem: His stepmother Phaedra wantonly falls in love with him. He repulses her, she complains to her husband of violation; the latter implores the water god Poseidon to punish Hippolytos. Then a monster comes out of the sea. Hippolytos’ horses shy and drag Hippolytos to death. But he is resuscitated by Aesculapius and is placed by the gods with the wise nymph, Egeria, the counsellor of Numa Pompilius. Thus the wish is fulfilled; from incest, wisdom has come.

[618]. Compare Hercules and Omphale.

[619]. Compare the reproach of Gilgamesh against Ishtar.

[620]. Spielrein’s patient is also sick from “a snake bite.” Jahrbuch, III, p. 385.

[621]. The entirely introverted patient of Spielrein uses similar images: she speaks of “a rigidity of the soul on the cross,” of “stone figures” which must be “ransomed.”

I call attention here to the fact that the symbolisms mentioned above are striking examples of Silberer’s “functional category.” They depict the condition of introversion.

[622]. W. Gurlitt says: “The carrying of the bull is one of the difficult ἆθλα” (services) which Mithra performed in the service of freeing humanity; “somewhat corresponding, if it is permitted to compare the small with the great, with the carrying of the cross by Christ” (Cumont: “Textes et Monuments,” I, 72). Surely it is permissible to compare the two acts.

Man should be past that period when, in true barbaric manner, he haughtily scorned the strange gods, the “dii minorum gentium.” But man has not progressed that far, even yet.

[623]. Robertson (“Evangelical Myths,” p. 130) gives an interesting contribution to the question of the symbol of the carrying of the cross. Samson carried the “pillars of the gates from Gaza and died between the columns of the temple of the Philistines.” Hercules, weighted down by his burden, carried his columns to the place (Gades), where he also died according to the Syrian version of the legend. The columns of Hercules mark the western point where the sun sinks into the sea. In old art he was actually represented carrying the two columns under his arms in such a way that they exactly formed a cross. Here we perhaps have the origin of the myth of Jesus, who carries his own cross to the place of execution. It is worth noting that the three synoptics substitute a man of the name of Simon from Cyrene as bearer of the cross. Cyrene is in Libya, the legendary scene upon which Hercules performed the labor of carrying the columns, as we have seen, and Simon (Simson) is the nearest Greek name-form for Samson, which in Greek might have been read Simson, as in Hebrew. But in Palestine it was Simon, Semo or Sem, actually a name of a god, who represented the old sun-god Semesch, who was identified with Baal, from whose myth the Samson myth has doubtless arisen. The god Simon enjoyed especial honor in Samaria. “The cross of Hercules might well be the sun’s wheel, for which the Greeks had the symbol of the cross. The sun’s wheel upon the bas-relief in the small metropolis at Athens contains a cross, which is very similar to the Maltese cross.” (See Thiele: “Antike Himmelsbilder,” 1898, p. 59.)

[624]. The Greek myth of Ixion, who was bound to the “four-spoked wheel,” says this almost without disguise. Ixion first murdered his stepfather, but later was absolved from guilt by Zeus and blessed with his favor. But the ingrate attempted to seduce Hera, the mother. Zeus deceived him, however, allowing the goddess of the clouds, Nephele, to assume Hera’s form. (From this connection the centaurs have arisen.) Ixion boasted of his deed, but Zeus as a punishment plunged him into the underworld, where he was bound to a wheel continually whirled around by the wind. (Compare the punishment of Francesca da Rimini in Dante and the “penitents” by Segantini.)

[625]. Cited from Zentralblatt für Psychoanalyse, Jahrgang II, p. 365.

[626]. The symbolism of death appearing in abundance in dreams has been emphasized by Stekel (“Sprache des Traumes,” p. 317).

[627]. Compare the Cassius scene above.

CHAPTER VII

[628]. A direct unconstrained expression of sexuality is a natural occurrence and as such neither unbeautiful nor repulsive. The “moral” repression makes sexuality on one side dirty and hypocritical, on the other shameless and obtrusive.

[629]. Compare what is said below concerning the motive of fettering.

[630]. The sacrilegious assault of Horus upon Isis, at which Plutarch (“De Isis et Osiris”) stands aghast; he expresses himself as follows concerning it. “But if any one wishes to assume and maintain that all this has really happened and taken place with respect to blessed and imperishable nature, which for the most part is considered as corresponding to the divine; then, to speak in the words of Aeschylus, ‘he must spit out and clean his mouth.’” From this sentence one can form a conception of how the well-intentioned people of ancient society may have condemned the Christian point of view, first the hanged God, then the management of the family, the “foundation” of the state. The psychologist is not surprised.

[631]. Compare the typical fate of Theseus and Peirithoos.

[632]. Compare the example given for that in Aigremont: “Fuss- und Schuhsymbolik.” Also Part I of this book; the foot of the sun in an Armenian folk prayer. Also de Gubernatis: “Die Tiere in der Indo-Germanischen Mythologie,” Vol. I, p. 220 ff.

[633]. Rohde: “Psyche.”

[634]. Porphyrius (“De antro nympharum.” Quoted by Dieterich: “Mithraslit.,” p. 63) says that according to the Mithraic doctrine the souls which pass away at birth are destined for winds, because these souls had taken the breath of the wind into custody and therefore had a similar nature: “ψυχαῖς δ’ εἰς γένεσιν ἰούσαις καὶ ἀπὸ γενέσεως χωριζομέναις εἰκότως ἔταξαν ἀνέμους διὰ τὸ ἐφελκεσθαι καὶ αὐτὰς πνεῦμα καὶ οὐσίαν ἔχειν τοιαύτην—(The souls departing at birth and becoming separated, probably become winds because of inhaling their breath and becoming the same substance).

[635]. In the Mithraic liturgy the generating breath of the spirit comes from the sun, probably “from the tube of the sun” (see Part I). Corresponding to this idea, in the Rigveda the sun is called the One-footed. Compare with that the Armenian prayer, for the sun to allow its foot to rest upon the face of the suppliant (Abeghian: “Der armenische Volksglaube,” 1899, p. 41).

[636]. Firmicus Maternus (Mathes., I, 5, 9): “Cui (animo) descensus per orbem solis tribuitur, per orbem vero lunae praeparatur ascensus” (For which soul a descent through the disc of the sun is devised, but the ascent is prepared through the disc of the moon). Lydus (“De mens.,” IV, 3) tells us that the hierophant Praetextatus has said that Janus despatches the diviner souls to the lunar fields: τὰς θειοτέρας ψυχὰς ἐπὶ τὴν σεληνικὸν χόρον ἀποπέμπει. Epiphanius (Haeres LXVI, 52): ὅτι ἐκ τῶν ψυχῶν ὁ δίσκος [τῆς σελήνης] ἀποπίμπλαται. Quoted by Cumont: “Textes et Monuments,” I, I, p. 40. In exotic myths it is the same with the moon. Frobenius: Ibid., p. 352 ff.

[637]. “The Light of Asia, or The Great Renunciation” (Mahâbhinish-kramana).

[638]. One sees upon corresponding representations how the elephant presses into Maya’s head with its trunk.

[639]. Rank: “The Myth of the Birth of the Hero,” translated by W. White.

[640]. The speedy dying of the mother or the separation from the mother belongs to the myth of the hero. In the myth of the swan maiden which Rank has analyzed very beautifully, there is the wish-fulfilling thought, that the swan maiden can fly away again after the birth of the child, because she has then fulfilled her purpose. Man needs the mother only for rebirth.

[641]. Indian word for the rustle of the wind in the trees.

[642]. Means sound of the waves.

[643]. An introjection of the object into the subject in the sense of Ferenczi, the “gegenwurf” or “widerwurf” (Objektum) of the mystics Eckart and Böhme.

[644]. Karl Joël (“Seele und Welt,” Jena 1912) says (p. 153): “Life does not diminish in artists and prophets, but is enhanced. They are the leaders into the lost Paradise, which now for the first time becomes Paradise through rediscovery. It is no more the old dull unity of life towards which the artist strives and leads, it is the sentient reunion, not the empty but the full unity, not the unity of indifference but the unity of difference.” “All life is the raising of the equilibrium and the pulling backwards into equilibrium. Such a return do we find in religion and art.”

[645]. By the primal experience must be understood that first human differentiation between subject and object, that first conscious placing of object, which is not psychologically conceivable without the presupposition of an inner division of the animal “man” from himself, by which precisely is he separated from nature which is at one with itself.

[646]. Crêvecoeur: “Voyage dans la Haute Pensylvanie,” I, 362.

[647]. The dragons of the Greek (and Swiss) legends live in or near springs or other waters of which they are often the guardians.

[648]. Compare the discussion above about the encircling and devouring motive. Water as a hindrance in dreams seems to refer to the mother, longing for the mother instead of positive work. The crossing of water—overcoming of the resistance; that is to say the mother, as a symbol of the longing for inactivity like death or sleep.

[649]. Compare also the Attic custom of stuffing a bull in spring, the customs of the Lupercalia, Saturnalia, etc. I have devoted to this motive a separate investigation, therefore I forego further proof.

[650]. In the Gilgamesh epic, it is directly said that it is immortality which the hero goes to obtain.

[651]. Sepp: “Das Heidentum und dessen Bedeutung für das Christentum,” Vol. III, 82.

[652]. Compare the symbolism of the arrow above.

[653]. This thought is generally organized in the doctrine of pre-existence. Thus in any case man is his own generator, immortal and a hero, whereby the highest wishes are fulfilled.

[654]. Frazer: “Golden Bough,” IV, 297.

[655]. “Thou seekest the heaviest burden, there findest thou thyself” (Nietzsche: “Zarathustra”).

[656]. It is an unvarying peculiarity, so to speak, that in the whale-dragon myth, the hero is very hungry in the belly of the monster and begins to cut off pieces from the animal, so as to feed himself. He is in the nourishing mother “in the presexual stage.” His next act, in order to free himself, is to make a fire. In a myth of the Eskimos of the Behring Straits, the hero finds a woman in the whale’s belly, the soul of the animal, which is feminine (Ibid, p. 85). (Compare Frobenius: Ibid, passim.)

[657]. The carrying of the tree played an important part, as is evident from a note in Strabo X, in the cult of Dionysus and Ceres (Demeter).

[658]. A text on the Pyramids, which treats of the arrival of the dead Pharaoh in Heaven, depicts how Pharaoh takes possession of the gods in order to assimilate their divine nature, and to become the lord of the gods: “His servants have imprisoned the gods with a chain, they have taken them and dragged them away, they have bound them, they have cut their throats, and taken out their entrails, they have dismembered them and cooked them in hot vessels. And the king consumed their force and ate their souls. The great gods form his breakfast, the medium gods his dinner, the little gods his supper—the king consumes everything that comes in his way. Greedily he devours everything and his magic power becomes greater than all magic power. He becomes the heir of the power, he becomes greater than all heirs, he becomes the lord of heaven, he eats all crowns and all bracelets, he eats the wisdom of every god, etc.” (Wiedemann: “Der alte Orient,” II, 2, 1900, p. 18). This impossible food, this “Bulimie,” strikingly depicts the sexual libido in regression to the presexual material, where the mother (the gods) is not the object of sex but of hunger.

[659]. The sacramental sacrifice of Dionysus-Zagreus and the eating of the sacrificial meat produced the “νέος Διόνυσος” the resurrection of the god, as plainly appears from the Cretan fragments of the Euripides quoted by Dieterich (Ibid., p. 105):

ἁγνὸν δὲ βιον τείνων, ἐξ οὐ

Διὸς Ιδαίου μύστης γενόμην

καὶ νυκτιπόλου Ζαγρέως βούτας

τοὺς ὠμοφάγους δαῖτας τελέσας.

(Living a blameless life whereby I became an initiate of the Idaean Zeus, I celebrated the carnivorous banquet of Zagreus, the wandering herdsman of the night.)

The mystics took the god into themselves by eating the uncooked meat of the sacrificial animal.

[660]. Richter: 14, 14.

[661]. Thou boy eternal, thou most beautiful one seen in the heavens, without horns standing, with thy virgin head, etc.

[662]. Orphic Hymn, 46. Compare Roscher: “Lexicon,” sect. on Iakchos.

[663]. A winnowing fan used as cradle.

[664]. A close parallel to this is the Japanese myth of Izanagi, who, following his dead spouse into the underworld, implored her to return. She is ready, but beseeches him, “Do not look at me.” Izanagi produces light with his reed, that is to say, with a masculine piece of wood (the fire-boring Phallus), and thus loses his spouse. (Frobenius: Ibid., p. 343.) Mother must be put in the place of spouse. Instead of the mother, the hero produces fire; Hiawatha, maize; Odin, Runes, when he in torment hung on the tree.

[665]. Quoted from De Jong: “Das antike Mysterienwesen.” Leiden 1910, p. 22.

[666]. A son-lover from the Demeter myth is Iasion, who embraces Demeter upon a thrice-ploughed cornfield. (Bridal couch in the pasture.) For that Iasion was struck by lightning by Zeus (Ovid: “Metam.,” IX).

[667]. In a sunless place.

[668]. Descend into a sunless desert place.

[669]. Descent into a cave.

[670]. See Cumont: “Textes et Monuments,” I, p. 56.

[671]. “Mithraslit.,” p. 123.

[672]. For example upon a Campana relief in Lovatelli (“Antichi monumenti,” Roma, 1889, I, IV, Fig. 5). Likewise the Veronese Priapus has a basket filled with phalli.

[673]. Compare Grimm: II, IV, p. 899: Either by the caressing or kissing of a dragon or a snake, the fearful animal was changed into a beautiful woman whom the hero wins in this way.

[674]. The mother, the earth, is the distributor of nourishment. The mother in presexual material has this meaning. Therefore St. Dominicus was nourished from the breasts of the mother of God. The sun wife, Namaqua, consists of bacon. Compare with this the megalomanic ideas of my patient, who asserted: “I am Germania and Helvetia made exclusively from ‘sweet butter’” (“Psychology of Dementia Praecox”).

[675]. He who achieved divinity through the womb.

[676]. He who achieved divinity through the womb; he is a serpent, and he was drawn through the womb of those who were being initiated.

[677]. The golden serpent is crowded into the breast of the initiates and is then drawn out through the lowest parts.

[678]. O Fœtus, he who is in the vagina or womb.

[679]. Compare the ideas of Nietzsche: “Piercing into one’s own pit,” etc. In a prayer to Hermes in a London papyrus it is said: ἐλθέ μοι, κύρίε Ἑρμῆ, ὡς τὰ βρέφη εἰς τὰς κοιλίας τῶν γυναικῶν (Come to me, Lord Hermes, as the foetus into the womb of the mother). Kenyon: “Greek Papyrus in the British Museum,” 1893, p. 116; Pap. CXXII, Z. 2 ff. Cited by Dieterich: Ibid., p. 97.

[680]. Compare De Jong: Ibid., p. 22.

[681]. The typical grain god of antiquity was Adonis, whose death and resurrection was celebrated annually. He was the son-lover of the mother, for the grain is the son and fructifier of the womb of the earth as Robertson very correctly remarks (“Evangelical Myths,” p. 36).

[682]. De Jong: Ibid., p. 14.

[683]. On a certain night an image is placed lying down in a litter; there is weeping and lamentations among the people, with beatings of bodies and tears. After a time, when they have become exhausted from the lamentations, a light appears; then the priest anoints the throats of all those who were weeping, and softly whispers, “Take courage, O initiates of the Redeemed Divinity; you shall achieve salvation through your grief.”

[684]. Faust:

“There whirls the press, like clouds on clouds unfolding,

Then with stretched arm swing high the key thou’rt holding!”

[685]. As an example among many, I mention here the Polynesian Rata myth cited by Frobenius: Ibid., pp. 64–66: “With a favorable wind the boat was sailing easily away over the Ocean, when Nganaoa called out one day: ‘O Rata, here is a fearful enemy who rises up from the Ocean!’ It was an open mussel of huge dimensions. One shell was in front of the boat, the other behind it, and the vessel was directly between. The next moment the horrible mussel would have clapped its shells together and ground the boat and occupants to pieces in its grip. But Nganaoa was prepared for this possibility. He grasped his long spear and quickly plunged it into the belly of the animal so that the creature, instead of snapping together, at once sank back to the bottom of the sea. After they had escaped from this danger they continued on their way. But after a while the voice of the always watchful Nganaoa was again to be heard. ‘O Rata, once more a terrible enemy rushes upwards from the depths of the ocean.’ This time it was a mighty octopus, whose gigantic tentacles already surrounded the boat, in order to destroy it. At this critical moment, Nganaoa seized his spear, and plunged it into the head of the octopus. The tentacles sank away limp and the dead monster rose to the surface of the water. Once more they continued on their journey, but a yet greater danger awaited them. One day the valiant Nganaoa called out, ‘O Rata, here is a great whale!’ The huge jaws were wide open, the lower jaw was already under the boat, and the upper one over it. One moment more and the whale would have devoured them. Now Nganaoa ‘the dragon slayer’ broke his spear into two parts, and at the moment when the whale was about to devour them, he stuck the two pieces into the jaws of the foe so that he could not close his jaws. Nganaoa quickly sprang into the jaws of the great whale (devouring of the hero) and looked into its belly, and what did he see? There sat both his parents, his father, Tairitokerau, and his mother, Vaiaroa, who had been gulped down into the depths of this monster. The oracle has come true. The voyage has come to its end. Great was the joy of the parents of Nganaoa when they saw their son. They were convinced that their freedom was at hand. And Nganaoa resolved upon revenge. He took one of the two pieces from the jaws of the animal—one was enough to make it impossible for the whale to close his jaws and so keep a passage free for Nganaoa and his parents. He broke this part of the spear in two, in order to use them as wood to produce fire by rubbing. He commanded his father to hold one firmly below, while he himself managed the upper one, until the fire began to glimmer (production of fire). Now when he blew this into flames, he hastened to heat the fatty part (heart) of the belly with the fire. The monster, writhing with pain, sought help swimming to the nearest land (journey in the sea). As soon as he reached the sandbank (land) father, mother and son walked onto the land through the open jaws of the dying whale (slipping out of the hero).”

[686]. In the New Zealand Maui myth (quoted by Frobenius: Ibid., p. 66 ff.) the monster to be conquered is the grandmother Hine-nui-te-po. Maui, the hero, says to the birds who assist him: “My little friends, now when I creep into the jaws of the old woman, you must not laugh, but when I have been in and come out again, from her mouth, then you may greet me with jubilant laughter.” Then Maui actually creeps into the mouth of the sleeping old woman.

[687]. Published and prepared by Julius v. Negelein, in “Relig. Geschichte.” Vers. u. Vorarb. von Dieterich und Wünsch, Vol. XI. Giessen 1912.

[688]. Quoted, J. v. Negelein: “Der Traumschlüssel des Jagaddeva,” p. 256.

[689]. The pine-tree speaks the significant word, “Minne-wawa!”

[690]. In a fairy tale, the bird comes to the tree which grows upon the grave of the mother in order to give help.

[691]. Roscher: s. “Picus,” Sp. 2494, 62. Probably a symbol of rebirth.

[692]. The father of Picus is called Sterculus or Sterculius, a name which is clearly derived from stercus = excrementum; he is also said to be the devisor of manure. The primitive creator who also created the mother did so in the manner of infantile creation, which we have previously learned. The supreme god laid an egg, his mother, from which he was again produced—this is an analogous train of thought.

[693]. Introversion = to enter the mother; to sink into one’s own inner-world, or source of the libido, is symbolized by creeping in, passing through, boring. (Scratching behind the ear = making fire.) Boring into the ear, scratching with the nails, swallowing serpents. Thus the Buddhist legend is understandable. When Gautama had spent the whole day sitting in deep reflection under the sacred tree, at evening he became Buddha, the illumined one.

[694]. Compare φαλλός (phallus) above and its etymological connection.

[695]. Spielrein’s patient received from God three wounds through her head, breast and eye. “Then there came a resurrection of the Spirit” (Jahrbuch, III, p. 376).

In the Tibetan myth of Bogda Gesser Khan the sun-hero shoots his arrow into the forehead of the demoniacal old woman, who devours it and spits it up again. In a Calmuc myth, the hero shoots the arrow into the eye emitting rays, which is found on the forehead of the bull. Compare with that the victory of Polyphemus, whose character is signified upon an Attic vase because with it there is also a snake (as symbol of the mother. See the explanation of the sacrificium Mithriacum).

[696]. In the form of the father, for Megissogwon is the demon of the west, like Mudjekeewis.

[697]. Compare Deussen: “Geschichte der Philosophie,” Vol. I, p. 14.

[698]. An analogy is Zeus and Athene. In Rigveda 10, 31, the word of prayer becomes a pregnant cow. In Persian it is the “Eye of Ahura”; Babylonian Nabu: the word of fate; Persian vohu mano: the good thought of the creator God; in Stoic conceptions, Hermes is logos or world intellect; in Alexandria the Σοφία, in the Old Testament it is the angel of Jehovah, or the countenance of God. Jacob wrestled with the angel during the night at the ford of Jabbok, after he had crossed the water with all that he possessed. (Night journey on the sea, battle with the night snake, combat at the ford like Hiawatha.) In this combat, Jacob dislocated his thigh. (Motive of the twisting out of the arm. Castration on account of the overpowering of the mother.) This “face” of God was compared in the old Jewish philosophy to the mystic Metatron, the prince of the face of God (Josiah 5, 14), who brings “the prayer to God” and “in whom is the name of God.” The Naassens (Ophits) called the Holy Ghost the “first word,” the mother of all that lives; the Valentinians comprehended the descending dove of Pneuma as “the word of the mother from above, the Sophia.” (Drews: “Christ Myth,” I, pp. 16, 22, 80.) In Assyria, Gibil, the fire god, had the rôle of Logos. (Tiele: “Assyr. Gesch.”) In Ephrem, the Syrian writer of hymns, John the Baptist says to Christ: “A spark of fire in the air waits for thee over the Jordan. If thou followest it and willst be baptised, then take possession of thyself, wash thyself, for who has the power to take hold of burning fire with his hands? Thou, who art wholly fire, have mercy upon me.” Usener: “Religionsgeschichtliche Untersuchungen.” Cited by Drews: Ibid., p. 81.

[699]. Perhaps the great significance of the name arose from this phantasy.

[700]. Grimm mentions the legend that Siegfried was suckled by a doe. (Compare Hiawatha’s first deed.)

[701]. Compare Grimm’s “Mythology.” Mime or Mîmir is a gigantic being of great wisdom, “a very old Nature God,” with whom the Norse gods associate. Later fables make of him a demon and a skilful smith (closest relation to Wieland). Just as Wotan obtained advice from the wise woman (compare the quotation from Julius Cæsar about the German matron), so does Odin go to the brook of Mîmir in which wisdom and judgment lie hidden, to the spiritual mother (mother-imago). There he requests a drink (drink of immortality), but no sooner does he receive it than he sacrifices his eye to the well (death of the sun in the sea). The well of Mîmir points undoubtedly to the mother significance of Mîmir. Thus Mîmir gets possession of Odin’s other eye. In Mîmir, the mother (wise giant) and the embryo (dwarf, subterranean sun, Harpocrates) is condensed; likewise, as mother, he is the source of wisdom and art. (“Mother-imago” therefore may be translated as “phantasy” under certain circumstances.)

[702]. The magic sleep is also present in the Homeric celebration of the Hierosgamos. (See above.)

[703]. This is proved by Siegfried’s words:

“Through furious fire

To thee have I fared;

Nor birny nor buckler

Guarded my breast:

The flames have broken

Through to my heart,

My blood doth bound

In turbulent streams;

A raving fire

Within me is kindled.”

[704]. The cave dragon is the “terrible mother.” In the German legends the maiden to be rescued often appears as a snake or dragon, and must be kissed in this form, through which the dragon is changed into a beautiful woman. A fish’s or a serpent’s tail is attributed to certain wise women. In the “golden mountain” a king’s daughter was bewitched into a snake. In the Oselberg near Dinkelsbühl there lives a snake with a woman’s head and a bunch of keys around her neck. (Grimm.)

[705]. Faust (II Part):

Doch im Erstarren such ich nicht mein Heil,

Das Schaudern ist der Menschheit bestes Teil;

Wie auch die Welt ihm das Gefühl verteure,

Ergriffen, fühlt er tief das Ungeheure.

[706]. “Etymol. Wörterbuch der deutschen Sprache,” sub. Hort.

[707]. “Griechische Etymologie,” sub. κεύθω.

[708]. Pausanias: I, 18, 7.

[709]. Ocean, who arose to be the producer of all.

[710]. Rohde: “Psyche,” IV. Aufl., Vol. I, p. 214.

[711]. J. Maehly: “Die Schlange im Mythus und Kultus der klassischen Völker,” 1867.

[712]. Duchesne: “Lib. pontifical.,” I, S. CIX. Cited by Cumont: “Textes et Monuments,” Vol. I, p. 351.

[713]. There was a huge dragon on Mount Tarpeius, where the Capitolium stands. Once a month, with sacrilegious maidens, the priests descended 365 steps into the hell of this dragon, carrying expiatory offerings of food for the dragon. Then the dragon suddenly and unexpectedly arose, and, though he did not come out, he poisoned the air with his breath. Thence came the mortality of man and the deepest sorrow for the death of the children. When, for the defence of truth, St. Silvester had had a conflict with the heathen, it came to this that the heathen said: “Silvester, go down to the dragon, and in the name of thy God make him desist from the killing of mankind.”

[714]. Cited by Cumont: “Textes et Monuments,” Vol. I, p. 351.

[715]. Like his counterpart, the apocalyptic “son of man,” from whose mouth proceeds a “sharp two-edged sword.” Rev. i:16. Compare Christ as serpent and the Antichrist seducing the people. Rev. xx:3. We come across the same motive of the guardian dragon who pierces women, in the myth from Van Diemen’s Land: “A horn-back lay in the cavity of a rock, a huge horn-back! The horn-back was large and he had a very long spear. From his cavity he espied the women; he saw them dive into the water, he pierced them with his spear, he killed them, he carried them away. For some time they were to be seen no longer.” The monster was then killed by the two heroes. They made fire(!) and brought the women to life again. (Cited by Frobenius: Ibid., p. 77.)

[716]. The eyes of the Son of man are like a flame of fire. Rev. i:15.

[717]. Near the city of Rome there was a certain cavern in which appeared a dragon of remarkable size, mechanically produced, brandishing a sword in his mouth, his eyes glittering like gems, fearful and terrible. Hither came virgins every year, devoted to this service, adorned with flowers, who were given to him in sacrifice. Bringing these gifts, they unknowingly descended the steps to a point where, with diabolical cunning, the dragon was suspended, striking those who came a blow with the sword, so that the innocent blood was shed. Now, there was a certain monk who, on account of his good deeds, was well known to Stilico, the patrician; he killed this dragon as follows: He examined each separate step carefully, both with a rod and his own hand, until, discovering the false step, he exposed the diabolical fraud. Then, jumping over this step, he went down and killed the dragon, cutting him to pieces, demonstrating that one who could be destroyed by human hand could not be a divinity.

[718]. Cited by Cumont: “Textes et Monuments,” I, p. 352.

[719]. Compare Roscher: “Lexicon,” I, 2, 1885.

[720]. Out of dark places she rushes on children and women.

[721]. The triple form also related to the moon (waxing, full, and waning moon). However, such cosmic relations are primarily projections of metapsychology.

[722]. Faust (II Part): The Scene of the mothers: The key belongs to Hecate, προθυραία, as the guardian of Hades, and psychopompic Divinity. Compare Janus, Peter and Aion.

[723]. Attribute of the “terrible mother”: Ishtar has “tormented the horse with goad and whip and tortured him to death.” (Jensen: “Gilgamesh Epic,” p. 18.) Also an attribute of Helios.

[724]. Phallic symbol of fear.

[725]. Murderous weapon as symbol of the fructifying phallus.

[726]. Plato has already testified to this as a phallic symbol, as is mentioned above.

[727]. White-leaved.

[728]. Far-shooting Hecate.

[729]. Far-shooting, the far-darting.

[730]. Goddess of birth.

[731]. Cited by Roscher: I, 2, Sp. 1909.

[732]. Hecate.

[733]. Compare the symbolism in the hymn to Mary of Melk (12th century).

“Santa Maria,

Closed gate

Opened to God’s command—

Sealed fountain,

Barred garden,

Gate of Paradise.”

The same symbolism occurs in an erotic verse:

“Maiden, may I enter with you

Into your rose garden,

There, where the little red roses grow,

Those delicate and tender roses,

With a tree close by,

Whose leaves sway to and fro,

And a cool little brook

Which lies directly beneath it.”

[734]. Sacrificial cakes offered to the gods.

[735]. Herzog: “Aus dem Asklepieion von Kos.” Archiv für Religionswissenschaft, Vol. X, H. 2, p. 219 ff.

[736]. A Mithraic sanctuary was, when at all possible, a subterranean grotto; often the cavern was merely an artificial one. It is conceivable that the Christian crypts and subterranean churches are of similar meaning.

[737]. Compare Schultze: “Die Katakomben,” 1882, p. 9.

[738]. In the Taurobolia a bull was sacrificed over a grave, in which lay the one to be consecrated. His initiation consisted in being covered with the blood of the sacrifice. Also a regeneration and rebirth, baptism. The baptized one was called Renatus.

[739]. Additional proof in Herzog: Ibid., p. 224.

[740]. Ibid., p. 225.

[741]. Ritual sacrificial food offered to the gods.

[742]. Indeed sacred serpents were kept for display and other purposes.

[743]. Ritual sacrificial food offered to the gods.

[744]. Rohde: “Psyche,” chap. 1, p. 244.

[745]. Vol. I, p. 28.

[746]. Fick. Compare “Wörterbuch,” I, p. 424.

[747]. Compare the stable cleaning of Hercules. The stable, like the cavern, is a place of birth. We find stable and cavern in Mithracism combined with the bull symbolism, as in Christianity. (See Robertson: “Christ and Krishna.”) In a Basuto myth, the stable birth also occurs. (Frobenius.) The stable birth belongs to the mythologic animal fable; therefore the legend of the conceptio immaculata, allied to the history of the impregnation of the barren Sarah, appears very early in Egypt as an animal fable. Herodotus, III, 28, relates: “This Apis or Epaphos is a calf whose mother was unable to become impregnated, but the Egyptians said that a ray from heaven fell upon the cow, and from that she brought forth Apis.” Apis symbolizes the sun, therefore his signs: upon the forehead a white spot, upon his back a figure of an eagle, upon his tongue a beetle.

[748]. According to Philo, the serpent is the most spirited of all animals; its nature is that of fire, the rapidity of its movements is great and this without need of any especial limbs. It has a long life and sheds age, with its skin. Therefore it was inculcated in the mysteries, because it is immortal. (Maehly: “Die Schlange in Mythologie und Kultus der klassischen Völker,” 1867, p. 7.)

[749]. For example, the St. John of Quinten Matsys (see illustration); also two pictures by an unknown Strassburg master in the Gallery at Strassburg.

[750]. “And the woman—having a golden cup in her hand full of abominations and filthiness of her fornication” (Rev. xvii:4). The woman is “drunken with the blood of the saints and with the blood of the martyrs of Jesus”: a striking image of the terrible mother (here, cup = genitals). In the Tibetan myth of Bogda Gesser Khan there is a beetle (treasure attainable with difficulty), which the demoniac old woman guards. Gesser says to her: “Sister, never since I was born have you shown me the beetle my soul.” The mother libido is also the soul. It is significant that the old woman desired the hero as a husband. (Frobenius.)

[751]. This is also the significance of the mysteries. Their purpose is to lead the useless, regressive incestuous libido over the bridges of symbolism into rational activity, and through that transform the obscure compulsion of the libido working up from the unconscious into social communion and higher moral endeavor.

[752]. An excellent example of this is the description of the orgies of the Russian sectarian by Mereschkowski, in his book, “Peter the Great and Alexei.” In the cult of the Asiatic Goddesses of love (Anaïtis, Mylitta, etc.), prostitution in the temple was an organized institution. The orgiastic cult of Anâhita (Anaïtis) has been preserved in modern sects, with the Ali Illâhîja, the so-called “extinguishers of light”; with the Yezêds and Dushikkurds, who celebrate nocturnal religious orgies which end in a wild sexual debauch, during which incestuous unions also occur. (Spiegel: “Erân. Altertumskunde,” II, p. 64.) Further examples are to be found in the valuable work of Stoll (“Das Sexualleben in der Völkerpsychologie,” Leipzig 1908).

[753]. Concerning the kiss of the snake, compare Grimm, II, p. 809. By this means, a beautiful woman was set free. The sucking refers to the maternal significance of the snake, which exists along with the phallic. It is a coitus act on the presexual stage. Spielrein’s insane patient (Jahrbuch, III, p. 344) says as follows: “Wine is the blood of Jesus.—The water must be blessed, and was blessed by him. The one buried alive becomes the vineyard. That wine becomes blood—the water is mingled with ‘childishness’ because God says, ‘become like little children.’ There is also a spermatic water which can be drunken with blood. That perhaps is the water of Jesus.” Here we find a commingling of all the various meanings of the way to win immortality. Wiedemann (“Der alte Orient,” II, 2, p. 18; cited by Dieterich: Ibid., p. 101) asserts that it is an Egyptian idea that man draws in the milk of immortality by suckling the breast of a goddess. (Compare with that the myth of Hercules, where the hero attains immortality by a single draw at the breast of Hera.)

[754]. From the writings of the sectarian Anton Unternährer: “Geheimes Reskript der bernischen Regierung an die Pfarr- und Statthalterämter,” 1821. I owe the knowledge of this fragment to Rev. Dr. O. Pfister.

[755]. Nietzsche: “Zarathustra”: “And I also give this parable to you: Not a few who wished to drive out the devil from themselves, by that lead themselves into the slough.”

[756]. Compare the vision of Zosimos.

[757]. The significance of the communion ritual as a unio mystica with God is at bottom sexual and very corporeal. The primitive significance of the communion is that of a Hierosgamos. Therefore in the fragment of the Attis mysteries handed down by Firmicus it is said that the mystic eats from the Tympanon, drinks from the Kymbalon, and he confesses: ὑπὸ τὸν παστὸν ὑπέδυον, which means the same as: “I have entered the bridal chamber.” Usener (in Dieterich: Ibid., p. 126) refers to a series of quotations from the patristic literature, of which I mention merely one sentence from the speeches of Proclus of Constantinople: ἡ παστας εν ἡ ὁ λογος ενυμφευσατο την σακρα (The bridal chamber in which the Logos has espoused the flesh). The church is also to some extent the bridal chamber, where the spirit unites with the flesh, really the Cömeterium. Irenaeus mentions some more of the initiatory customs of certain gnostic sects, which were undoubtedly nothing but spiritual weddings. (Compare Dieterich: Ibid., p. 127 ff.) In the Catholic church, even yet, a Hierosgamos is celebrated on the installation of a priest. A young maiden there represents the church as bride.

[758]. Compare also the phantasies of Felicien Rops: The crucified Priapus.

[759]. Compare with that the symbolism in Nietzsche’s poem: “Why enticest thou thyself into the paradise of the old serpent?”

[760]. “Thus Spake Zarathustra.”

[761]. Nietzsche himself must have shown at times a certain predilection for loathsome animals. Compare C. A. Bernoulli: “Franz Oberbeck und Friedrich Nietzsche,” Vol. I, p. 166.

[762]. I recall Nietzsche’s dream, which is cited in Part I of this book.

[763]. The Germanic myth of Dietrich von Bern, who had fiery breath, belongs to this idea: He was wounded in the forehead by an arrow, a piece of which remained there fixed; from this, he was called the immortal. In a similar manner, half of Hrûngnir’s wedge-shaped stone fastened itself in Thor’s head. See Grimm: “Mythology,” I, p. 309.

[764]. “Geschichte der Philosophie,” Vol. I, p. 181.

[765]. Sa tapo atapyata.

[766]. The Stoic idea of the creative primal warmth, in which we have already recognized the libido (Part I, Chap. IV), belongs in this connection, also the birth of Mithra from a stone, which resulted solo aestu libidinis (through the heat of the libido only).

[767]. The place of discipline.

[768]. In the accurate prose translation this passage reads: “There Kâma developed from him in the beginning” (Deussen: “Gesch. d. Phil.,” Vol. I, p. 123). Kâma is the libido. “The sages found the root of being in the non-being, in the heart, searching with introspection.”

[769]. “Fame and Eternity.”

[770]. Grimm: “Mythology,” III. The heroes have serpent’s eyes, as do the kings: ormr î auga. Sigurdr is called Ormr î Auga.

[771]. Nietzsche’s

“In the green light,

Happiness still plays around the brown abyss.

His voice grows hoarse,

His eye flashes verdigris!”

[772]. From “The Poverty of the Richest.”

[773]. Nietzsche’s “Fragments of Dionysus-Dithyrambs.”

“Heavy eyes,

Which seldom love:

But when they love, it flashes out

Like a gold mine

Where a dragon guards the treasure of love.”

[774]. He is pregnant with the sun.

[775]. Galatians iii:27 alludes to this primitive idea: “For as many of you as have been baptized into Christ have put on Christ.”

[776]. Just as is Mânî so is Marsyas a crucified one. (See Robertson: “Evangelical Myths,” p. 66.) Both were hung, a punishment which has an unmistakable symbolic value, because the suspension (“to suffer and fear in the torment of suspension”) is the symbol of an unfulfilled wish. (See Freud: “The Interpretation of Dreams.”) Therefore Christ, Odin, Attis hung on trees (= mother). The Talmudic Jesus ben Pandira (apparently the earliest historic Jesus) suffered a similar death, on the eve of a Passover festival in the reign of Alexander Jannaeus (106–79 B.C.). This Jesus may have been the founder of the “Essenes,” a sect (see Robertson: “Evang. Myths,” p. 123) which stood in a certain relation to subsequent Christianity. The Jesus ben Stada identified with the preceding Jesus, but removed into the second Christian century, was also hung. Both were first stoned, a punishment which was, so to speak, a bloodless one like hanging. The Christian church, which spills no blood, therefore burned. This may not be without significance for a peculiar ceremony reported from Uganda: “When a king of Uganda wished to live forever, he went to a place in Busiro, where a feast was given by the chiefs. At the feast the Mamba Clan was especially held in honor, and during the festivities a member of this clan was secretly chosen by his fellows, caught by them, and beaten to death with their fists; no stick or other weapon might be used by the men appointed to do the deed. After death, the victim’s body was flayed and the skin made into a special whip, etc. After the ceremony of the feast in Busiro, with its strange sacrifice, the king of Uganda was supposed to live forever, but from that day he was never allowed to see his mother again.” (Quoted from Frazer: “Golden Bough,” Part IV, p. 415.) The sacrifice, which is chosen to purchase everlasting life for another, is here given over to a bloodless death and after that skinned. That this sacrifice has an absolutely unmistakable relation to the mother—as we already know—is corroborated very plainly by Frazer.

[777]. Frazer: “Adonis, Attis, Osiris,” p. 242.

[778]. Frazer: Ibid., p. 246.

[779]. Frazer: Ibid., p. 249.

[780]. Cited by Dieterich in “Mithrasliturgie,” p. 215.

[781]. The bull, father of the serpent, and the serpent, father of the bull.

[782]. Another attempt at solution seems to be the Dioscuri motive: The sun consists of two brothers similar to each other, the one mortal, the other immortal. This motive is found, as is well known, in the two Açvins, who, however, are not further differentiated. In the Mithraic doctrine, Mithra is the father, Sol the son, and yet both are one as ὁ μέγας θεὸς Ἥελιος Μίθρας. The motive of twins emerges, not infrequently, in dreams. In a dream, where it is related that a woman had given birth to twins, the dreamer found, instead of the expected children, a box and a bottle-like object. Here the twins had male and female significance. This observation hints at a possible significance of the Dioscuri as the sun and its re-bearing mother—daughter (?).

[783]. Among the daughters of the desert.

[784]. Zentralblatt für Psychoanalyse, Vol. II, p. 169.

[785]. This problem has frequently been employed in the ancient sun myths. It is especially striking that the lion-killing heroes, Samson and Hercules, are weaponless in the combat. The lion is the symbol of the most intense summer heat, astrologically he is the Domicilium Solis. Steinthal (Zeitschrift für Völkerpsychologie, Vol. II, p. 133) reasons about this in a most interesting manner, which I quote word for word:

“When the Sun-god fights against the summer heat, he fights against himself; when he kills it, he kills himself. Most certainly! The Phœnician, Assyrian and Lydian ascribes self-destruction to his sun-god, for he can comprehend the lessening of the sun’s heat only as a self-murder. He believed that the sun stood at its highest in the summer and its rays scorched with destroying heat: thus does the god burn himself, but he does not die, only rejuvenates himself.—Also Hercules burns himself, but ascends to Olympus in the flames. This is the contradiction in the pagan gods. They, as forces of nature, are helpful as well as harmful to men. In order to do good and to redeem they must work against themselves. The opposition is dulled, when either of the two sides of the forces of nature is personified in an especial god, or when the power of nature is conceived of as a divine personage; however, each of its two modes of action, the benevolent and the injurious, has an especial symbol. The symbol is always independent, and finally is the god himself; and while originally the god worked against himself, destroyed himself, now symbol fights against symbol, god against god, or the god with the symbol.”

Certainly the god fights with himself, with his other self, which we have conceived of under the symbol of mother. The conflict always appears to be the struggle with the father and the conquering of the mother.

[786]. The old Etruscan custom of covering the urn of ashes, and the dead buried in the earth, with the shield, is something more than mere chance.

[787]. Incest motive.

[788]. Compare the idea of the Phœnix in the Apocalypse of Baruch, Part I of this book.

CHAPTER VIII

[789]. The kingdom of the mother is the kingdom of the (unconscious) phantasy.

[790]. Behind nature stands the mother, in continuation of our earlier discussions and in the foregoing poem of Hölderlin. Here the mother hovers before the poet’s mind as a tree, on which the child hangs like a blossom.

[791]. Once he called the “stars his brothers.” Here I must call to mind the remarks in the first part of this work, especially that mystic identification with the stars: εγω ειμι συμπλανος ὑμιν αστερ (I am a star who wanders together with you). The separation and differentiation from the mother, the “individuation” creates that transition of the subjective into the objective, that foundation of consciousness. Before this, man was one with the mother. That is to say, with the world as a whole. At that period man did not know the sun as brother. This occurred for the first time, when after the resulting separation and placing of the object, the libido, regressing to the infantile, perceived in that first state its possibilities and the suspicion of his relationship to the stars forced itself upon him. This occurrence appears not infrequently in the introversion psychoses. A young peasant, an ordinary laboring man, developed an introversion psychosis (Dementia Praecox). His first feelings of illness were shown by a special connection which he felt with the sun and the stars. The stars became full of meaning to him, and the sun suggested ideas to him. This apparently entirely new perception of nature is met with very often in this disease. Another patient began to understand the language of birds, which brought him messages from his beloved (mother). Compare Siegfried.

[792]. The spring belongs to the idea as a whole.

[793]. This idea expresses the divine-infantile blessedness, as in Hyperion’s “Song of Fate.”

“You wander above there in the light

Upon soft clouds, blessed genii!

Shining breezes of the gods

Stir you gently.”

[794]. This portion is especially noteworthy. In childhood everything was given him, and man is disinclined to obtain it once more for himself, because it is won only through “toil and compulsion”: even love costs trouble. In childhood the well of the libido gushed forth in bubbling fulness. In later life it involves hard work to even keep the stream flowing for the onward striving life, because with increasing age the stream has a growing inclination to flow back to its source, if effectual mechanisms are not created to hinder this backward movement or at least to organize it. In this connection belongs the generally accepted idea, that love is absolutely spontaneous; only the infantile type of love is something absolutely spontaneous. The love of an adult man allows itself to be purposefully directed. Man can also say “I will love.” The heights of culture are conditioned by the capacity for displacement of the libido.

[795]. Motive of immortality in the fable of the death of Empedocles. Horace: Deus immortalis haberi—Dum cupit Empedocles ardentem frigidus Aetnam—Insiluit (Empedocles deliberately threw himself into the glowing Aetna because he wanted to be believed an immortal god).

[796]. Compare the beautiful passage in the journey to Hades of Odysseus, where the hero wishes to embrace his mother.

“But I, thrilled by inner longing,

Wanted to embrace the soul of my departed mother.

Three times I endeavored, full of passionate desire for the embrace:

Three times from my hands she escaped

Like nocturnal shades and the images of dreams,

And in my heart sadness grew more intense.” (“Odyss.,” XI, 204.)

The underworld, hell, is indeed the place of unfulfilled longing. The Tantalus motive is found through all of hell.

[797]. Spielrein’s patient (Jahrbuch, III, p. 345) speaks in connection with the significance of the communion of “the water mixed with childishness; spermatic water, blood and wine.” P. 368 she says: “The souls fallen into the water are saved by God, they fall into the deep abyss—The souls were saved by the son of God.”

[798]. The φάρμακον ἀθανασίας, the drink of Soma, the Haoma of the Persians, might have been made from Ephedra vulgaris. Spiegel: “Erân. Altertumskunde,” I, p. 433.

[799]. Like the heavenly city in Hauptmann’s “Hannele”:

“Salvation is a wonderful city,

Where peace and joy never end,

Its houses are marble, its roofs are gold,

But wine flows in silver fountains,

Flowers are strewed upon the white, white streets,

Continually from the towers sound the wedding bells.

Green as May are the battlements, shining with the light of early morning.

Giddy with butterflies, crowned with roses.

· · · · ·

There below, hand in hand,

The festive people wander through the heavenly land,

The wide, wide sea is filled with red, red wine,

They plunge in with shining bodies!

They plunge into the foam and the splendor,

The clear purple covers them entirely,

And they exulting arise from the flood,

Thus they are washed by Jesus’ blood.”

[800]. Richter: 15, 17.

[801]. Prellwitz: “Griech. Etym.,” s. σκήπτω.

[802]. Of the father.

[803]. Fate.

[804]. Chances and fates.

[805]. This was really the purpose of all mysteries. They create symbolisms of death and rebirth for the practical application and education of the infantile libido. As Frazer (“The Golden Bough,” I, p. 442) points out, exotic and barbaric peoples have in their initiatory mysteries the same symbolism of death and resurrection, just as Apuleius (“Metam.,” XI, 23) says of the initiation of Lucius into the Isis mysteries: “Accessi confinium mortis et calcato Proserpinae limine per omnia vectus elementa remeavi” (I have reached the confines of death and trodden the threshold of Proserpina; passing through all the elements, I have returned). Lucius died figuratively (ad instar voluntariae mortis) and was born anew (renatus).

[806]. This does not hinder the modern neurasthenic from making work a means of repression and worrying about it.

[807]. Compare Genesis xlix: 17: “Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.”

[808]. Compare with this the Egyptian representation of the Heaven as woman and cow.

[809]. Freud: “Formulierungen über die zwei Prinzipien des psychischen Geschehens,” 1912 Jahrbuch, p. 1 ff.

[810]. This form of question recalls the well-known Indian symbol of the world-bearing animal: an elephant standing upon a tortoise. The elephant has chiefly masculine-phallic significance and the tortoise, like every shell animal, chiefly feminine significance.

[811]. Zentralblatt für Psychoanalyse, Vol. II, p. 171.

[812]. The neurotic Don Juan is no evidence to the contrary. That which the “habitué” understands by love is merely an infirmity and far different from that which love means!

[813]. Spiegel: “Erân. Altertumskunde,” II, 667.

[814]. Freud: “Eine Kindheitserinnerung des Leonardo da Vinci,” p. 57: “The almighty, just God and benevolent nature appear to us as a great sublimation of father and mother, rather than revivals and reproductions of the early childish ideas of them. Religiousness leads biologically back to the long-continued helplessness and need of the offspring of man, who, when later he has recognized his real loneliness, and weakness against the great powers of life, feels his condition similar to that of childhood, and seeks to disavow this forlorn state by regressive renewal of the infantile protective powers.”

[815]. Nietzsche: “Fröhliche Wissenschaft,” Aphorism 157. “Mentiri—give heed!—he muses: immediately he will have a lie prepared. This is a stage of culture, upon which whole peoples have stood. One should ponder over what the Romans meant by mentiri!” Actually the Indo-Germanic root méntis, men, is the same for mentiri, memini and mens. See Walde: “Lat. Etym.,” sub. mendax, memini und mens.

[816]. See Freud: Jahrbuch, Vol. III, p. 60.

[817]. Bundehesh, XV, 27. The bull Sarsaok was sacrificed at the destruction of the world. But Sarsaok was the originator of the race of men: he had brought nine of the fifteen human races upon his back through the sea to the distant points of the compass. The primitive bull of Gayomart has, as we saw above, most undoubtedly female and maternal significance on account of his fertility.

[818]. If for Silberer the mythological symbolism is a process of cognition on the mythological stage (Jahrbuch, Vol. III, p. 664), then there exists, between this view and mine, only a difference of standpoint, which determines a different manner of expression.

[819]. This series of representations begins with the totem meal.

[820]. Taurus is astrologically the Domicilium Veneris.

[821]. There comes from the library of Asurbanipal an interesting Sumeric-Assyrian fragment (Cuneiform Inscr., I, IV, 26, 6. Quoted by Gressmann: “Altorient. Text. und Bild.,” I, p. 101):

“To the wise man he said:

A lamb is the substitute for a man.

He gives a lamb for his life,

He gives the heads of lambs for the heads of men,” etc.

[822]. Compare the remarkable account in Pausanias: VI, 17, 9 ff. “While sleeping, the sperma of Zeus has flowed down upon the earth; in time has arisen from this a demon, with double generative organs; that of a man, and that of a woman. They gave him the name of Agdistis. But the gods changed Agdistis and cut off the male organs. Now when the almond tree which sprang forth from this bore ripe fruit, the daughter of the spring, Sangarios, took of the fruit. When she placed it in her bosom, the fruit disappeared at once; but she found herself pregnant. After she had given birth to the child, a goat acted as protector: when he grew up, he was of superhuman beauty, so that Agdistis fell in love with the boy. His relatives sent the full-grown Attis to Pessinus, in order to marry the king’s daughter. The wedding song was beginning when Agdistis appeared and in delirium Attis castrated himself.”

[823]. Beloved of the mother of the gods, inasmuch as the Cybeline Attis sheds his human shape in this way and stiffens into this tree trunk.

[824]. Firmicus: “De error. prof. rel.,” XXVIII. Quoted by Robertson: “Evang. Myths,” p. 136, and Creuzer: “Symbolik,” II, 332.

[825]. Pentheus, as a hero with a serpent nature; his father was Echion, the adder.

[826]. The typical sacrificial death in the Dionysus cult.

[827]. In the festival processions they wore women’s clothes.

[828]. In Bithynia Attis was called πάπας (papa, pope) and Cybele, Mã. In the early Asiatic religions of this mother-goddess, there existed fish worship and prohibition against fish as food for the priests. In the Christian religion, it is noteworthy that the son of Atargatis, identified with Astarte, Cybele, etc., is called Ἰχθύς (Creuzer: “Symbolik,” II, 60). Therefore, the anagram of the name of Christ = ΙΕΣΟΥΣ ΧΡΙΣΤΟΣ ΘΕΟΥ ΥΙΟΣ ΣΩΤΕΡ = ΙΧΘΥΣ.

[829]. Spiegel: “Erân. Altertumskunde,” 2, 76.

[830]. A. Nagel: “Der chinesische Küchengott Tsau-kyun.” Archiv für Religionswissenschaft, XI, 23 ff.

[831]. In Spiegel’s “Parsigrammatik,” pp. 135, 166.

[832]. Porphyrius says: ὡς καὶ ὁ ταῦρος δημιουργὸς ὡν ὁ Μίθρας καὶ γενέσεως δεσπότης (As the bull is the Creator, Mithra is the Lord of birth).

[833]. The death of the bull is voluntary and involuntary. When Mithra strangles the bull, a scorpion bites the bull in the testicles (autumn equinox).

[834]. Benndorf: “Bildwerke des Lateran Museum,” No. 547.

[835]. “Textes et Monuments,” I, 182.

[836]. In another place Cumont speaks of “the sorrowful and almost morbid grace of the features of the hero.”

[837]. Infantilism is merely the result of the much deeper state of introversion of the Christian in contrast to the other religions.

[838]. The libido nature of the sacrificed is unquestionable. In Persia, a ram helped the first people to the first sin, cohabitation: it is also the first animal which they sacrificed (Spiegel: “Erân. Altertumskunde,” Vol. I, p. 511). The ram is the same as the paradisical serpent, which was Christ according to the Manichaean version. The ancient Meliton of Sardes taught that Christ was a lamb, similar to the ram in the bush, which Abraham sacrificed in place of his son. Here the bush is analogous to the cross (Fragment V, quoted by Robertson: Ibid).

[839]. See above. “Blood bridegroom of the mother.” From Joshua v: 2 we learn that Joshua again instituted the circumcision and redemption of the first-born: “With this he must have substituted for the sacrifice of children, which earlier it was the custom to offer up to Jehovah, the sacrifice of the male foreskin” (Drews: “Christusmythe,” I, p. 47).

[840]. See Cumont: Ibid., p. 100.

[841]. The Zodiacal sign of the sun’s greatest heat.

[842]. This solution apparently concerns only the dogmatic symbolism. I merely intimate that this sacrificial death was related to a festival of vegetation or of Spring, from which the religious legend originated. The folk customs contain in variations these same fundamental thoughts. (Compare with that Drews: “Christusmythe,” I, p. 37).

[843]. A similar sacrificial death is that of Prometheus. He was chained to a rock. In another version his chains were drawn through a pillar, which hints at the enchainment to a tree. That punishment was his which Christ took upon himself willingly. The fate of Prometheus therefore recalls the misfortune of Theseus and Peirithoos, who remain bound to the rock, the chthonic mother. According to Athenaeus, Jupiter commanded Prometheus, after he had freed him, to wear a willow crown and an iron ring, by which his lack of freedom and slavery was symbolically represented. (Phoroneus, who in Argos was worshipped as the bringer of fire, was the son of Melia, the ash, therefore tree-enchained.) Robertson compares the crown of Prometheus to the crown of thorns of Christ. The devout carry crowns in honor of Prometheus, in order to represent the captivity (“Evangelical Myths,” p. 126). In this connection, therefore, the crown means the same as the betrothal ring. These are the requisites of the old Hierosgamos with the mother; the crown of thorns (which is of Egyptian derivation according to Athenaeus) has the significance of the painful ascetic betrothal.

[844]. Hecate.

[845]. The spear wound given by Longinus to Christ is the substitute for the dagger thrust in the Mithraic bull sacrifice: “The jagged tooth of the brazen wedge” was driven through the breast of the enchained and sacrificed Prometheus (Aeschylus: “Prometheus”).

[846]. Mention must also be made of the fact that North German mythology was acquainted with similar thoughts regarding the fruitfulness of the sacrificial death on the mother: Through hanging on the tree of life, Odin obtained knowledge of the Runes and the inspiring, intoxicating drink which invested him with immortality.

[847]. I have refrained in the course of this merely orienting investigating from referring to the countless possibilities of relationship between dream symbolism and the material disclosed in these connections. That is a matter of a special investigation. But I cannot forbear mentioning here a simple dream, the first which a youthful patient brought to me in the beginning of her analysis. “She stands between high walls of snow upon a railroad track with her small brother. A train comes, she runs before it in deadly fear and leaves her brother behind upon the track. She sees him run over, but after the train has passed, the little fellow stands up again uninjured.” The meaning of the dream is clear: the inevitable approach of the “impulse.” The leaving behind of the little brother is the repressed willingness to accept her destiny. The acceptance is symbolized by the sacrifice of the little brother (the infantile personality) whose apparently certain death becomes, however, a resurrection. Another patient makes use of classical forms: she dreamed of a mighty eagle, which is wounded in beak and neck by an arrow. If we go into the actual transference phantasy (eagle = physician, arrow = erotic wish of the patient), then the material concerning the eagle (winged lion of St. Mark, the past splendor of Venice; beak = remembrances of certain perverse actions of childhood) leads us to understand the eagle as a composition of infantile memories, which in part are grouped around the father. The eagle, therefore, is an infantile hero who is wounded in a characteristic manner on the phallic point (beak). The dream also says: I renounce the infantile wish, I sacrifice my infantile personality (which is synonymous with: I paralyze it, castrate the father or the physician). In the Mithra mysteries, in the introversion the mystic himself becomes ἀετός, the eagle, this being the highest degree of initiation. The identification with the unconscious libido animal goes very far in this cult, as Augustine relates: “alii autem sicut aves alas percutiunt vocem coracis imitantes, alii vero leonum more fremunt” (Some move the arms like birds the wings, imitating the voice of the raven, some groan like lions).

[848]. Miss Miller’s snake is green. The snake of my patient is also green. In “Psychology of Dementia Praecox,” p. 161, she says: “Then a little green snake came into my mouth; it had the finest, loveliest sense, as if it had human understanding; it wanted to say something to me, almost as if it had wished to kiss me.” Spielrein’s patient says of the snake: “It is an animal of God, which has such wonderful colors, green, blue and white. The rattlesnake is green; it is very dangerous. The snake can have a human mind, it can have God’s judgment; it is a friend of children. It will save those children who are necessary for the preservation of human life” (Jahrbuch, Vol. III, p. 366). Here the phallic meaning is unmistakable. The snake as the transformed prince in the fairy tale has the same meaning. See Riklin: “Wish Fulfilment and Symbolism in Fairy Tales.”

[849]. A patient had the phantasy that she was a serpent which coiled around the mother and finally crept into her.

[850]. The serpent of Epidaurus is, in contrast, endowed with healing power. Similia similibus.

[851]. This Bleuler has designated as Ambivalence or ambitendency. Stekel as “Bi-polarity of all psychic phenomena” (“Sprache des Traumes,” p. 535).

[852]. I am indebted for permission to publish a picture of this statuette to the kindness of the director of the Veronese collection of antiques.

[853]. The “Deluge” is of one nature with the serpent. In the Wöluspa it is said that the flood is produced when the Midgard serpent rises up for universal destruction. He is called “Jörmungandr,” which means, literally, “the all-pervading wolf.” The destroying Fenris wolf has also a connection with the sea. Fen is found in Fensalir (Meersäle), the dwelling of Frigg, and originally meant sea (Frobenius: Ibid., p. 179). In the fairy stories of Red Riding Hood, a wolf is substituted in place of a serpent or fish.

[854]. Compare the longing of Hölderlin expressed in his poem “Empedocles.” Also the journey to hell of Zarathustra through the crater of the volcano. Death is the entrance into the mother, therefore the Egyptian king, Mykerinos, buried his daughter in a gilded wooden cow. That was the guarantee of rebirth. The cow stood in a state apartment and sacrifices were brought to it. In another apartment near the cow were placed the images of the concubines of Mykerinos (Herodotus, II, p. 129 f).

[855]. Kluge: “Deutsche Etymologie.”

[856]. The whistling and snapping is a tasteless, archaic relic, an allurement for the theriomorphic divinity, probably also an infantile reminiscence (quieting the child by whistling and snapping). Of similar significance is the roaring at the divinity. (“Mithr. Lit.,” p. 13): “You are to look at him and give forth a long roar, as with a horn, using all your breath, pressing your sides, and kiss the amulet ... etc.” “My soul roars with the voice of a hungry lion,” says Mechthild von Magdeburg. “As the hart panteth after the water brooks, so panteth my soul after God.”—Psalms xlii: 2. The ceremonial custom, as so often happens, has dwindled into a figure of speech. Dementia praecox, however, revivifies the old custom, as in the “Roaring miracle” of Schreber. See the latter’s “Denkwürdigkeiten eines Nervenkranken,” by which he demands that God, i.e. the Father, so inadequately oriented with humanity, take notice of his existence.

The infantile reminiscence is clear, that is, the childish cry to attract the attention of the parent to himself; the whistling and smacking for the allurement of the theriomorphic attribute, the “helpful animal.” (See Rank: “The Myth of the Birth of the Hero.”)