[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.