This psychology we have already encountered in Hiawatha. By means of his dialogue with the bird (bird, like wind and arrow, represents the wish, the winged longing) Siegfried entices Fafner from the cave. His desires turn back to the mother, and the chthonic demon, the cave-dwelling terror of the woods, appears. Fafner is the protector of the treasure; in his cave lies the hoard, the source of life and power. The mother possesses the libido of the son, and jealously does she guard it. Translated into psychological language, this means the positive transference succeeds only through the release of the libido from the mother-imago, the incestuous object in general. Only in this manner is it possible to gain one’s libido, the incomparable treasure, and this requires a mighty struggle, the whole battle of adaptation.[[705]] The Siegfried legend has abundantly described the outcome of this battle with Fafner. According to the Edda, Siegfried eats Fafner’s heart, the seat of life. He wins the magic cap, through whose power Alberich had changed himself into a serpent. This refers to the motive of casting the skin, rejuvenation. By means of the magic cap one can vanish and assume different shapes. The vanishing probably refers to dying and to the invisible presence; that is, existence in the mother’s womb. A luck-bringing cap, amniotic covering, the new-born child occasionally wears over his head (the caul). Moreover, Siegfried drinks the dragon’s blood, which makes it possible for him to understand the language of birds, and consequently he enters into a peculiar relation with Nature, a dominating position, the result of his knowledge, and finally wins the treasure.
Hort is a mediæval and Old High German word with the meaning of “collected and guarded treasure”; Gothic, huzd; Old Scandinavian, hodd; Germanic hozda, from pre-Germanic kuzdhó—for kudtho—“the concealed.” Kluge[[706]] adds to this the Greek κεύθω, έκυθον = “to hide, to conceal.” Also hut (hut, to guard; English, hide), Germanic root hud, from Indo-Germanic kuth (questionable), to Greek κεύθω and κύσθος, “cavity,” feminine genitals. Prellwitz,[[707]] too, traces Gothic huzd, Anglo-Saxon hyde, English hide and hoard, to Greek κεύθω. Whitley Stokes traces English hide, Anglo-Saxon hydan, New High German Hütte, Latin cûdo = helmet; Sanskrit kuhara (cave?) to primitive Celtic koudo = concealment; Latin, occultatio.
The assumption of Kluge is also supported in other directions; namely, from the point of view of the primitive idea:
“There exists in Athens[[708]] a sacred place (a Temenos) of Ge, with the surname Olympia. Here the ground is torn open for about a yard in width; and they say, after the flood at the time of Deucalion, that the water receded here; and every year they throw into the fissure wheatmeal, kneaded with honey.”
We have observed previously that among the Arrhetophorian, pastry in the form of snakes and phalli, was thrown into a crevice in the earth. This was mentioned in connection with the ceremonies of fertilizing the earth. We have touched slightly already upon the sacrifice in the earth crevice among the Watschandies. The flood of death has passed characteristically into the crevice of the earth; that is, back into the mother again; because from the mother the universal great death has come in the first place. The flood is simply the counterpart of the vivifying and all-producing water: Ὠκεανοῦ, ὅσπερ γένεσις πάντεσσι τέτυκται.[[709]] One sacrifices the honey cake to the mother, so that she may spare one from death. Thus every year in Rome a gold sacrifice was thrown into the lacus Curtius, into the former fissure in the earth, which could only be closed through the sacrificial death of Curtius. He was the typical hero, who has journeyed into the underworld, in order to conquer the danger threatening the Roman state from the opening of the abyss. (Kaineus, Amphiaraos.) In the Amphiaraion of Oropos those healed through the temple incubation threw their gifts of gold into the sacred well, of which Pausanias says:
“If any one is healed of a sickness through a saying of the oracle, then it is customary to throw a silver or gold coin into the well; because here Amphiaraos has ascended as a god.”
It is probable that this oropic well is also the place of his “Katabasis” (descent into the lower world). There were many entrances into Hades in antiquity. Thus near Eleusis there was an abyss, through which Aidoneus passed up and down, when he kidnapped Cora. (Dragon and maiden: the libido overcome by resistance, life replaced by death.) There were crevices in the rocks, through which souls could ascend to the upper world. Behind the temple of Chthonia in Hermione lay a sacred district of Pluto, with a ravine through which Hercules had brought up Cerberus; in addition, there was an “Acherusian” lake.[[710]] This ravine was, therefore, the entrance to the place where death was conquered. The lake also belongs here as a further mother symbol, for symbols appear massed together, as they are surrogates, and, therefore, do not afford the same satisfaction of desire as accorded by reality, so that the unsatisfied remnant of the libido must seek still further symbolic outlets. The ravine in the Areopagus in Athens was considered the seat of inhabitants of the lower world. An old Grecian custom[[711]] suggests a similar idea. Girls were sent into a cavern, where a poisonous snake dwelt, as a test of virginity. If they were bitten by the snake, it was a token that they were no longer chaste. We find this same motive again in the Roman legend of St. Silvester, at the end of the fifth century:[[712]]
“Erat draco immanissimus in monte Tarpeio, in quo est Capitolium collocatum. Ad hunc draconem per CCCLXV gradus, quasi ad infernum, magi cum virginibus sacrilegis descendebant semel in mense cum sacrificiis et lustris, ex quibus esca poterat tanto draconi inferri. Hic draco subito ex improviso ascendebat et licet non ingrederetur vicinos tamen aeres flatu suo vitiabat. Ex quo mortalitas hominum et maxima luctus de morte veniebat infantum. (Lilith motive.) Sanctus itaque Silvester cum haberet cum paganis pro defensione veritatis conflictum, ad hoc venit ut dicerent ei pagani: ‘Silvester descende ad draconem et fac eum in nomine Dei tui vel uno anno ab interfectione generis humani cessare.’”[[713]]
St. Peter appeared to Silvester in a dream and advised him to close his door to the underworld with chains, according to the model in Revelation, chap, xx:
(1) “And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand.