[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.