[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.