[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.