[800]. Richter: 15, 17.
[801]. Prellwitz: “Griech. Etym.,” s. σκήπτω.
[802]. Of the father.
[803]. Fate.
[804]. Chances and fates.
[805]. This was really the purpose of all mysteries. They create symbolisms of death and rebirth for the practical application and education of the infantile libido. As Frazer (“The Golden Bough,” I, p. 442) points out, exotic and barbaric peoples have in their initiatory mysteries the same symbolism of death and resurrection, just as Apuleius (“Metam.,” XI, 23) says of the initiation of Lucius into the Isis mysteries: “Accessi confinium mortis et calcato Proserpinae limine per omnia vectus elementa remeavi” (I have reached the confines of death and trodden the threshold of Proserpina; passing through all the elements, I have returned). Lucius died figuratively (ad instar voluntariae mortis) and was born anew (renatus).
[806]. This does not hinder the modern neurasthenic from making work a means of repression and worrying about it.
[807]. Compare Genesis xlix: 17: “Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.”
[808]. Compare with this the Egyptian representation of the Heaven as woman and cow.
[809]. Freud: “Formulierungen über die zwei Prinzipien des psychischen Geschehens,” 1912 Jahrbuch, p. 1 ff.