{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_65903/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_65903","id":"gutenberg_65903","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/65903","summary":null,"tags":["Category: Mythology, Legends & Folklore","Category: Philosophy & Ethics","Category: Psychiatry/Psychology","Libido (Psychology)","Mother and child","Psychoanalysis","Subconsciousness","Symbolism (Psychology)"],"text":"PSYCHOLOGY OF THE UNCONSCIOUS\n\n\n[Illustration: DR. C. G. JUNG\n\u201cPSYCHOLOGY OF THE UNCONSCIOUS\u201d]\n\n\n\n\n PSYCHOLOGY OF THE UNCONSCIOUS\n\n _A Study of the Transformations and Symbolisms of the Libido_\n _A Contribution to the History of the Evolution of Thought_\n\n\n BY\n\n DR. C. G. JUNG\n Of the University of Zurich\n\n AUTHORIZED TRANSLATION, WITH INTRODUCTION, BY\n BEATRICE M. HINKLE, M.D.\n Of the Neurological Department of Cornell University Medical School and\n of the New York Post Graduate Medical School\n\n[Illustration]\n\n MOFFAT, YARD AND COMPANY\n NEW YORK\n 1916\n\n\n\n\n Copyright, 1916, by\n MOFFAT, YARD AND COMPANY\n NEW YORK\n\n\n _All rights reserved_\n\n\n\n\n TRANSLATOR\u2019S NOTE\n\n\nThat humanity is seeking a new message, a new light upon the meaning of\nlife, and something tangible, as it were, with which it can work towards\na larger understanding of itself and its relation to the universe, is a\nfact I think none will gainsay. Therefore, it has seemed to me\nparticularly timely to introduce to the English-speaking world Dr.\nJung\u2019s remarkable book, \u201cWandlungen und Symbole der Libido.\u201d In this\nwork he has plunged boldly into the treacherous sea of mythology and\nfolklore, the productions of the ancient mind and that of the common\npeople, and turned upon this vast material the same scientific and\npainstaking method of psychologic analysis that is applied to the modern\nmind, in order to reveal the common bond of desire and longing which\nunites all humanity, and thus bridge the gaps presumed to exist between\nancient and widely separated peoples and those of our modern time. The\ndiscovery of this undercurrent affecting and influencing ancient peoples\nas well as modern serves as a foundation or platform from which he\nproceeds to hold aloft a new ideal, a new goal of attainment possible of\nachievement and which can be intellectually satisfying, as well as\nemotionally appealing: the goal of _moral autonomy_.\n\nThis book, remarkable for its erudition and the tremendous labor\nexpended upon it, as well as for the new light which it sheds upon human\nlife, its motives, its needs and its possibilities, is not one for\ndesultory reading or superficial examination. Such an approach will\nprevent the reader from gaining anything of its real value; but for\nthose who can bring a serious interest and willingness to give a careful\nstudy to it the work will prove to be a veritable mine capable of\nyielding the greatest riches.\n\nThe difficulties in translating a book such as this are almost\ninsuperable, but I have tried faithfully to express Dr. Jung\u2019s thought,\nkeeping as close to the original text as possible and, at the same time,\nrendering the difficult material and complicated German phrasing as\nsimply and clearly as the subject-matter would allow. In all this work I\nowe much to Miss Helen I. Brayton, without whose faithful assistance the\nwork would never have been completed. I wish to acknowledge my gratitude\nto Mr. Louis Untermeyer, whose help in rendering the poetic quotations\ninto English verse has been invaluable, and to express as well my\ngratitude to other friends who have assisted me in various ways from\ntime to time.\n\n B. M. H.\n\n NEW YORK, 1915.\n\n\n\n\n AN INTRODUCTION TO PSYCHOANALYSIS AND ANALYTIC PSYCHOLOGY\n\n\nWhen Professor Freud of Vienna made his early discoveries in the realm\nof the neuroses, and announced that the basis and origin of the various\nsymptoms grouped under the terms hysteria and neuroses lay in\nunfulfilled desires and wishes, unexpressed and unknown to the patient\nfor the most part, and concerned chiefly with the sexual instinct, it\nwas not realized what far-reaching influence this unpopular and bitterly\nattacked theory would exert on the understanding of human life in\ngeneral.\n\nFor this theory has so widened in its scope that its application has now\nextended beyond a particular group of pathologic states. It has in fact\nled to a new evaluation of the whole conduct of human life; a new\ncomprehension has developed which explains those things which formerly\nwere unexplained, and there is offered an understanding not only of the\nsymptoms of a neurosis and the phenomena of conduct but the product of\nthe mind as expressed in myths and religions.\n\nThis amazing growth has proceeded steadily in an ever-widening fashion\ndespite opposition as violent as any of which we have knowledge in the\npast. The criticism originally directed towards the little understood\nand much disliked sexual conception now includes the further teachings\nof a psychology which by the application to it of such damning phrases\nas mystical, metaphysical and sacrilegious, is condemned as\nunscientific.\n\nTo add to the general confusion and misunderstanding surrounding this\nnew school of thought there has arisen a division amongst the leaders\nthemselves, so that there now exist two schools led respectively by\nProfessor Sigmund Freud of Vienna and Dr. Carl Jung of Zurich, referred\nto in the literature as the Vienna School and the Zurich School.\n\nIt is very easy to understand that criticism and opposition should\ndevelop against a psychology so difficult of comprehension, and so\ndisturbing to the ideas which have been held by humanity for ages; a\npsychology which furthermore requires a special technique as well as an\nobserver trained to recognize and appreciate in psychologic phenomena a\nverification of the statement that there is no such thing as chance, and\nthat every act and every expression has its own meaning, determined by\nthe inner feelings and wishes of the individual.\n\nIt is not a simple matter to come out boldly and state that every\nindividual is to a large extent the determiner of his own destiny, for\nonly by poets and philosophers has this idea been put forth\u2014not by\nscience; and it is a brave act to make this statement with full\nconsciousness of all its meaning, and to stand ready to prove it by\nscientific reasoning and procedure.\n\nDeveloped entirely through empirical investigation and through an\nanalysis of individual cases, Freudian psychology seems particularly to\nbelong to that conception of Max M\u00fcller\u2019s that \u201cAn empirical\nacquaintance with facts rises to a scientific knowledge of facts as soon\nas the mind discovers beneath the multiplicity of single productions the\nunity of an organic system.\u201d[1]\n\nPsychoanalysis is the name given to the method developed for reaching\ndown into the hidden depths of the individual to bring to light the\nunderlying motives and determinants of his symptoms and attitudes, and\nto reveal the unconscious tendencies which lie behind actions and\nreactions and which influence development and determine the relations of\nlife itself. The result of digging down into the hidden psyche has been\nto produce a mass of material from below the threshold of consciousness,\nso astonishing and disturbing and out of relation with the previously\nheld values, as to arouse in any one unfamiliar with the process the\nstrongest antagonism and criticism.\n\nAlthough originally studied only as a therapeutic method for the sick it\nwas soon realized through an analysis of normal people how slight were\nthe differences in the content of the unconscious of the sick and of the\nnormal. The differences observed were seen to be rather in the reactions\nto life and to the conflicts produced by contending forces in the\nindividual.\n\nThese conflicts, usually not fully perceived by the individual, and\nhaving to do with objectionable desires and wishes that are not in\nkeeping with the conscious idea of self, produce marked effects which\nare expressed either in certain opinions, prejudices, attitudes of\nconduct, faulty actions, or in some definite pathologic symptom. As Dr.\nJung says, he who remains healthy has to struggle with the same\ncomplexes that cause the neurotic to fall ill.\n\nIn a valuable book called \u201cThe Neighbor,\u201d written by the late Professor\nN. Shaler of Harvard University, there occurs this very far-reaching\nstatement: \u201cIt is hardly too much to say that all the important errors\nof conduct, all the burdens of men or of societies are caused by the\ninadequacies in the association of the primal animal emotions with those\nmental powers which have been so rapidly developed in mankind.\u201d\n\nThis statement, reached by a process of reasoning and a method of\nthought and study entirely different from psychoanalysis, nevertheless\nso completely expresses in brief form the very basis of the postulates\ndeveloped through psychoanalysis that I quote it here. Such a statement\nmade in the course of a general examination of human relations does not\narouse opposition nor seem to be so difficult of acceptance. It appears\nto be the individual application of these conceptions that has roused\nsuch bitter antagonism and violent denunciations.\n\nRightly understood and used, psychoanalysis may be compared to surgery,\nfor psychoanalysis stands in the same relation to the personality as\nsurgery does to the body, and they aim at parallel results.\n\nIt is well recognized that in the last analysis nature is the real\nphysician, the healer of wounds; but prior to the development of our\nmodern asepsis and surgical technique the healing produced by nature was\nmost often of a very faulty and imperfect type\u2014hideous scars, distorted\nand crippled limbs, with functions impaired or incapacitated, resulted\nfrom the wounds, or else nature was unable to cope with the hurt and the\ninjured one succumbed.\n\nScience has been steadily working for centuries with the aim of\nunderstanding nature and finding means to aid and co-operate with her so\nthat healing could take place with the least possible loss of function\nor permanent injury to the individual. Marvelous results have rewarded\nthese persistent efforts, as the brilliant achievements of surgery\nplainly indicate.\n\nMeantime, however, little thought was given to the possibility of any\nscientific method being available to help man overcome the wounds and\nconflicts taking place in his soul, hurts which retarded his development\nand progress as a personality, and which frequently in the struggle\nresulted in physical pains and symptoms of the most varied character.\nThat was left solely to religion and metaphysics. Now, however, this\nsame assistance that surgery has given to the physical body,\npsychoanalysis attempts to give to the personality. That it cannot\nalways succeed is as much to be expected, and more, than that surgery\ndoes not always succeed, for the analytic work requires much of the\nindividual. No real result can be attained if he has not already\ndeveloped a certain quality of character and intelligence which makes it\npossible for him to submit himself to a facing of his naked soul, and to\nthe pain and suffering which this often entails. Here, as in no other\nrelation in life, an absolute truth and an absolute honesty are the only\nbasis of action, since deception of any kind deceives no one but the\nindividual himself and acts as a boomerang, defeating his own aims.\n\nSuch deep searching and penetrating into the soul is not something to be\nundertaken lightly nor to be considered a trivial or simple matter, and\nthe fact is that where a strong compulsion is lacking, such as sickness\nor a situation too difficult to meet, much courage is required to\nundertake it.\n\nIn order to understand this psychology which is pervading all realms of\nthought and seems destined to be a new psychological-philosophical\nsystem for the understanding and practical advancement of human life, it\nwill be necessary to go somewhat into detail regarding its development\nand present status. For in this new direction lies its greatest value\nand its greatest danger.\n\nThe beginnings of this work were first published in 1895 in a book\nentitled \u201cStudien \u00fcber Hysterie,\u201d and contained the joint investigations\ninto hysteria of Dr. Breuer of Vienna and his pupil Dr. Sigmund Freud.\nThe results of their investigations seemed to show that the various\nsymptoms grouped under the title of hysteria were the result of\nemotionally colored reminiscences which, all unknown to the conscious\nwaking self, were really actively expressing themselves through the\nsurrogate form of symptoms and that these experiences, although\nforgotten by the patient, could be reproduced and the emotional content\ndischarged.\n\nHypnosis was the means used to enable the physician to penetrate deeply\ninto the forgotten memories, for it was found through hypnosis that\nthese lost incidents and circumstances were not really lost at all but\nonly dropped from consciousness, and were capable of being revived when\ngiven the proper stimuli. The astonishing part about it was that with\nthe revival of these memories and their accompanying painful and\ndisturbing emotions, the symptoms disappeared. This led naturally to the\nconclusion that these symptoms were dependent upon some emotional\ndisturbance or psychic trauma which had been inadequately expressed, and\nthat in order to cure the patient one merely had to establish the\nconnection between the memory and the emotions which properly belonged\nto it, letting the emotion work itself out through a reproduction of the\nforgotten scene.\n\nWith further investigation Freud found that hypnosis was unnecessary for\nthe revival of the forgotten experiences, and that it was possible to\nobtain the lost emotional material in the conscious and normal state.\nFor this purpose the patient was encouraged to assume a passive,\nnon-critical attitude and simply let his thoughts flow, speaking of\nwhatever came into his mind, holding nothing back. During this free and\neasy discussion of his life and conditions, directed by the law of\nassociation of ideas, reference was invariably made to the experiences\nor thoughts which were the most affective and disturbing elements. It\nwas seen to be quite impossible to avoid this indirect revelation\nbecause of the strength of the emotions surrounding these ideas and the\neffect of the conscious wish to repress unpleasant feelings. This\nimportant group of ideas or impressions, with the feelings and emotions\nclustered around them which are betrayed through this process, was\ncalled by Jung a _complex_.\n\nHowever, with the touching of the _complex_ which always contains\nfeelings and emotions so painful or unpleasant as to be unacceptable to\nconsciousness, and which are therefore repressed and hidden, great\ndifficulties appeared, for very often the patient came to a sudden stop\nand could apparently recall nothing more. Memory gaps were frequent,\nrelations twisted, etc. Evidently some force banished these memories so\nthat the person was quite honest in saying that he could remember\nnothing or that there was nothing to tell. This kind of forgetfulness\nwas called _repression_, and is the normal mechanism by which nature\nprotects the individual from such painful feelings as are caused by\nunpleasant and unacceptable experiences and thoughts, the recognition of\nhis egoistic nature, and the often quite unbearable conflict of his\nweaknesses with his feelings of idealism.\n\nAt this early time great attention was given towards developing a\ntechnique which would render more easy the reproduction of these\nforgotten memories, for with the abandonment of hypnosis it was seen\nthat some unknown active force was at work which not only banished\npainful memories and feelings, but also prevented their return; this was\ncalled _resistance_. This resistance was found to be the important\nmechanism which interfered with a free flow of thought and produced the\ngreatest difficulty in the further conduct of the analysis. It appeared\nunder various guises and frequently manifested itself in intellectual\nobjections based on reasoning ground, in criticism directed towards the\nanalyst, or in criticism of the method itself, and finally, often in a\ncomplete blocking of expression, so that until the resistance was broken\nnothing more could be produced.\n\nIt was necessary then to find some aid by which these resistances could\nbe overcome and the repressed memories and feelings revived and set\nfree. For it was proven again and again that even though the person was\nnot at all aware of concealing within himself some emotionally\ndisturbing feeling or experience with which his symptoms were\nassociated, yet such was the fact, and that under proper conditions this\nmaterial could be brought into consciousness. This realm where these\nunknown but disturbing emotions were hidden was called the\n\u201cUnconscious\u201d\u2014the \u201cUnconscious\u201d also being a name used arbitrarily to\nindicate all that material of which the person is not aware at the given\ntime\u2014the not-conscious.\n\nThis term is used very loosely in Freudian psychology and is not\nintended to provoke any academic discussion but to conform strictly to\nthe dictionary classification of a \u201cnegative concept which can neither\nbe described nor defined.\u201d To say that an idea or feeling is unconscious\nmerely means to indicate that the individual is unaware at that time of\nits existence, or that all the material of which he is unaware at a\ngiven time is unconscious.\n\nWith the discovery of the significance in relation to hysteria of these\nvaried experiences and forgotten memories which always led into the\nerotic realm and usually were carried far back into early childhood, the\ntheory of an infantile sexual trauma as a cause of this neurosis\ndeveloped. Contrary to the usual belief that children have no sexuality\nand that only at puberty does it suddenly arise, it was definitely shown\nthat there was a very marked kind of sexuality among children of the\nmost tender years, entirely instinctive and capable of producing a grave\neffect on the entire later life.\n\nHowever, further investigations carried into the lives of normal people\ndisclosed quite as many psychic and sexual traumas in their early\nchildhood as in the lives of the patients; therefore, the conception of\nthe \u201cinfantile sexual trauma\u201d as the etiological factor was abandoned in\nfavor of \u201cthe infantilism of sexuality\u201d itself. In other words, it was\nsoon realized that many of the sexual traumas which were placed in their\nearly childhood by these patients, did not really exist except in their\nown phantasies and probably were produced as a defence against the\nmemories of their own childish sexual activities. These experiences led\nto a deep investigation into the nature of the child\u2019s sexuality and\ndeveloped the ideas which Freud incorporated in a work called \u201cThree\nContributions to the Sexual Theory.\u201d He found so many variations and\nmanifestations of sexual activity even among young children that he\nrealized that this activity was the normal, although entirely\nunconscious, expression of the child\u2019s developing life, and while not\ncomparable to the adult sexuality, nevertheless produced a very definite\ninfluence and effect on the child\u2019s life.\n\nThese childish expressions of this instinct he called \u201cpolymorphous\nperverse,\u201d because in many ways they resembled the various abnormalities\ncalled perversions when found among adults under certain conditions.\n\nIn the light of these additional investigations Freud was led to change\nhis formulation, for instead of the symptoms of the neurotic patient\nbeing due to definite sexual experiences, they seemed to be determined\nby his reactions towards his own sexual constitution and the kind of\nrepression to which these instincts were subjected.\n\nPerhaps one of the greatest sources of misunderstanding and difficulty\nin this whole subject lies in the term sexuality, for Freud\u2019s conception\nof this is entirely different from that of the popular sense. He\nconceives sexuality to be practically synonymous with the word _love_\nand to include under this term all those tender feelings and emotions\nwhich have had their origin in a primitive erotic source, even if now\ntheir primary aim is entirely lost and another substituted for it. It\nmust also be borne in mind that Freud strictly emphasizes the psychic\nside of sexuality and its importance, as well as the somatic expression.\n\nTherefore, to understand Freud\u2019s theories, his very broad conception of\nthe term sexual must never be forgotten.\n\nThrough this careful investigation of the psychic life of the\nindividual, the tremendous influence and importance of phantasy-making\nfor the fate was definitely shown. It was discovered that the indulgence\nin day-dreams and phantasies was practically universal not only among\nchildren but among adults, that even whole lives were being lived out in\na phantastic world created by the dreamer, a world wherein he could\nfulfil all those wishes and desires which were found to be too difficult\nor impossible to satisfy in the world of reality.\n\nMuch of this phantasy thinking was seen to be scarcely conscious, but\narose from unrealized wishes, desires and strivings which could only\nexpress themselves through veiled symbols in the form of phantastic\nstructures not understood, nor fully recognized. Indeed, it is perhaps\none of the most common human experiences to find \u201cqueer thoughts,\u201d\nundesired ideas and images, forcing themselves upon one\u2019s attention to\nsuch an extent that the will has to be employed to push them out of\nmind. It is not unusual to discover long-forgotten impressions of\nchildhood assuming a phantastic shape in memory, and dwelt upon as\nthough they were still of importance.\n\nThis material afforded a rich field for the searchers into the soul, for\nthrough the operation of the law of association of ideas these\nphantastic products, traced back to their origin, revealed the fact that\ninstead of being meaningless or foolish, they were produced by a\ndefinite process, and arose from distinct wishes and desires which\nunconsciously veiled themselves in these mysterious forms and pictures.\n\nIt is conceded that the most completely unconscious product of an\nindividual is his dream, and therefore Professor Freud turned his\nattention from phantasies and day-dreams to the investigation of the\nnightly dreams of his patients to discover whether they would throw\nlight upon the painful feelings and ideas repressed out of\nconsciousness, and therefore inaccessible to direct revelation.\n\nThis brilliant idea soon led to a rich fruiting, for it became evident\nthat contrary to the usual conception that the dream is a phantastic and\nabsurd jumble of heterogeneous fragments, having no real relation to the\nlife of the individual, it is full of meaning. In fact, it is usually\nconcerned with the problem of life most pressing at the time, which\nexpresses itself not directly, but in symbolic form so as to be\nunrecognized. In this way the individual gains an expression and\nfulfilment of his unrealized wish or desire.\n\nThis discovery of the symbolic nature of the dream and the phantasy was\nbrought about entirely through the associative method and developed\nempirically through investigations of the dreams of many people. In this\nmanner it became evident that certain ideas and objects which recurred\nagain and again in the dreams and phantasies of different people were\ndefinitely associated with certain unconscious or unrecognized wishes\nand desires, and were repeatedly used by the mind to express these\nmeanings where a direct form was repressed and unallowed. Thus certain\ndream expressions and figures were in a general way considered to be\nrather definite symbols of these repressed ideas and feelings found in\nthe unconscious. Through a comparative and parallel study it soon\nappeared that there was a similar mechanism at work in myths and fairy\ntales and that the relationship between the dreams and phantasies of an\nindividual and the myths and folk tales of a people was so close that\nAbraham could say that the myth is a fragment of the infantile soul life\nof the race and the dream is the myth of the individual.\n\nThus through relating his dreams the patient himself furnished the most\nimportant means of gaining access to the unconscious and disturbing\ncomplexes with which his symptoms were connected.\n\nBesides the dream analysis the patient furnished other means of\nrevelation of his complexes\u2014his mannerisms and unconscious acts, his\nopening remarks to his physician, his emotional reactions to certain\nideas; in short the whole behavior and verbal expressions of the\nindividual reveal his inner nature and problems.\n\nThrough all this work it became clear that in the emotional nature lay\nthe origin not only of the various nervous illnesses themselves, but\nalso of the isolated symptoms and individual idiosyncrasies and\npeculiarities which are the part of all humanity and that the pathogenic\ncause of the disturbances lies not in the ignorance of individuals, but\nin those inner resistances which are the underlying basis of this\nignorance.\n\nTherefore the aim of the therapy became not merely the relief of the\nignorance but the searching out and combating of these resistances.\n\nIt becomes evident from even this brief description of the analytic\nprocedure that we are dealing with a very complex and delicate material,\nand with a technique which needs to make definite use of all influences\navailable for the help of the patient. It has long been recognized that\nthe relation established between physician and patient has a great\neffect upon the medical assistance which he is able to render\u2014in other\nwords, if a confidence and personal regard developed in the patient\ntowards the physician, the latter\u2019s advice was just so much more\nefficacious. This personal feeling has been frankly recognized and made\nof distinct service in psychoanalytic treatment under the name of\n_transference_. It is through the aid of this definite relationship\nwhich must be established in the one being analyzed towards the analyst\nthat it is possible to deal with the unconscious and organized\nresistances which so easily blind the individual and render the\nacceptance of the new valuations very difficult to the raw and sensitive\nsoul.\n\nFreud\u2019s emphasis upon the r\u00f4le of the sexual instinct in the production\nof the neurosis and also in its determining power upon the personality\nof the normal individual does not imply that he does not also recognize\nother determinants at the root of human conduct, as for instance, the\ninstinct for preservation of life and the ego principle itself. But\nthese motives are not so violently forbidden and repressed as the sexual\nimpulse, and therefore, because of that repressive force and the\nstrength of the impulse he considers this primary in its influence upon\nthe human being.\n\nThe importance of this instinct upon human life is clearly revealed by\nthe great place given to it under the name of love in art, literature,\npoetry, romance and all beauty from the beginning of recorded time.\nViewed in this light it cannot seem extraordinary that a difficulty or\ndisturbance in this emotional field should produce such far-reaching\nconsequences for the individual. The sexual impulse is often compared\nwith that of hunger, and this craving and need lying in all humanity is\ncalled by Freud _libido_.\n\n\n THE OEDIPUS PROBLEM\n\nWith further investigations into the nature of the repressed complexes a\nvery astonishing situation was revealed. The parental influence on\nchildren is something so well recognized and understood that to call\nattention to it sounds much like a banality. However, here an\nextraordinary discovery was made, for in tracing out the feelings and\nemotions of adults it became evident that this influence was paramount\nnot only for children but for adults as well; that the entire direction\nof lives was largely determined quite unconsciously by the parental\nassociations, and that, although adults, the emotional side of their\nnature was still infantile in type and demanded unconsciously the\ninfantile or childish relations.\n\nFreud traces out the commencement of the infantile attachment for the\nparents in this wise.\n\nIn the beginning the child derives its first satisfaction and pleasure\nfrom the mother in the form of nutrition and care for its wants. In this\nfirst act of suckling Freud sees already a kind of sexual pleasure, for\nhe apparently identifies the pleasure principle and the sexual instinct\nand considers that the former is primarily rooted in the latter. At this\nearly time commence such various infantile actions unconnected with\nnutrition as thumbsucking, various movements of the body as rubbing,\nboring, pulling and other manifestations of a definite interest in its\nown body, a delight in nakedness, the pleasure exhibited in inflicting\npain on some object and its opposite, the pleasure from receiving pain.\nAll of these afford the child pleasure and satisfaction, and because\nthey seem analogous to certain perversions in adults they are called by\nFreud the \u201cpolymorphous perverse sexuality\u201d of childhood. The character\nof these instinctive actions which have nothing to do with any other\nperson, and through which the child attains pleasure from its own body,\ncaused Freud to term this phase of life as autoerotic after Havelock\nEllis. However, with the growth of the child there is a parallel\ndevelopment of the psychic elements of its sexual nature and now the\nmother, the original object of its love, primarily determined by its\nhelplessness and need, acquires a new valuation. The beginnings of the\nneed for a love object to satisfy the craving or libido of the child are\nearly in evidence and, following along sex lines in general, the little\nson prefers the mother and the daughter the father after the usual\npreference of the parents.\n\nAt this early time children feel deeply the enormous importance of their\nparents and their entire world is bounded by the family circle. All the\nelements of the ego which the child possesses have now become manifest;\nlove, jealousy, curiosity, hate, etc., and those instincts are directed\nin the greatest degree towards the objects of their libido, namely the\nparents. With the growing ego of the child there is a development of\nstrong wishes and desires demanding satisfaction which can only be\ngratified by the mother; therefore there is aroused in the small son the\nfeeling of jealousy and anger towards the father in whom he sees a rival\nfor the affection of the mother and whom he would like to replace. This\ndesire in the soul of the child Freud calls the _Oedipus complex_ in\nrecognition of its analogy to the tragedy of King Oedipus who was drawn\nby his fate to kill his father and win his mother for a wife. Freud\npresents this as the _nuclear complex_ of every neurosis.\n\nAt the basis of this complex, some trace of which can be found in every\nperson, Freud sees a definite incest wish towards the mother which only\nlacks the quality of consciousness. Because of moral reactions this wish\nis quickly subjected to repression through the operation of the \u201cincest\nbarrier,\u201d a postulate he compares to the incest taboo found among\ninferior peoples. At this time the child is beginning to develop its\ntypical sexual curiosity expressed by the question, \u201cWhere do I come\nfrom?\u201d The interest and investigation of the child into this problem,\naided by observations and deductions from various actions and attitudes\nof the parents, who have no idea of the watchfulness of the child, lead\nhim, because of his imperfect knowledge and immature development, into\nmany false theories and ideas of birth. These infantile sexual theories\nare held by Freud to be determinative in the development of the child\u2019s\ncharacter and also for the contents of the unconscious as expressed in a\nfuture neurosis.\n\nThese various reactions of the child and his sexual curiosity are\nentirely normal and unavoidable, and if his development proceeds in an\norderly fashion then, at the time of definite object choice he will pass\nsmoothly over from the limitations of the family attachment out into the\nworld and find therein his independent existence.\n\nHowever, if the libido remains fixed on the first chosen object so that\nthe growing individual is unable to tear himself loose from these\nfamilial ties, then the incestuous bond is deepened with the developing\nsexual instinct and its accompanying need of a love object, and the\nentire future of the young personality endangered. For with the\ndevelopment of the incestuous bond the natural repressions deepen\nbecause the moral censor cannot allow these disturbing relations to\nbecome clear to the individual. Therefore, the whole matter is repressed\nmore deeply into the unconscious, and even a feeling of positive enmity\nand repulsion towards the parents is often developed in order to conceal\nand over-compensate for the impossible situation actually present.\n\nThis persistence of the attachment of the libido to the original object,\nand the inability to find in this a suitable satisfaction for the adult\nneed, interferes with the normal development of the psycho-sexual\ncharacter, and it is due to this that the adult retains that\n\u201cinfantilism of sexuality\u201d which plays so great a r\u00f4le in determining\nthe instability of the emotional life which so frequently leads into the\ndefinite neuroses.\n\n\nThese were the conclusions reached and the ground on which Freudian\npsychology rested, regarding the etiology of the neurosis, and the\ntendencies underlying normal human mechanisms, when Dr. Carl Jung, the\nmost prominent of Freud\u2019s disciples, and the leader of the Zurich\nschool, found himself no longer able to agree with Freud\u2019s findings in\ncertain particulars, although the phenomena which Freud observed and the\ntechnique of psychoanalysis developed by Freud were the material on\nwhich Jung worked and the value of which he clearly emphasizes. The\ndifferences which have developed lay in his understanding and\ninterpretation of the phenomena observed.\n\nBeginning with the conception of libido itself as a term used to connote\nsexual hunger and craving, albeit the meaning of the word sexual was\nextended by Freud to embrace a much wider significance than common usage\nhas assigned it, Jung was unable to confine himself to this limitation.\nHe conceived this longing, this urge or push of life as something\nextending beyond sexuality even in its wider sense. He saw in the term\nlibido a concept of unknown nature, comparable to Bergson\u2019s \u00e9lan vital,\na hypothetical energy of life, which occupies itself not only in\nsexuality but in various physiological and psychological manifestations\nsuch as growth, development, hunger, and all the human activities and\ninterests. This cosmic energy or urge manifested in the human being he\ncalls libido and compares it with the energy of physics. Although\nrecognizing, in common with Freud as well as with many others, the\nprimal instinct of reproduction as the basis of many functions and\npresent-day activities of mankind no longer sexual in character he\nrepudiates the idea of still calling them sexual, even though their\ndevelopment was a growth originally out of the sexual. Sexuality and its\nvarious manifestations Jung sees as most important channels occupied by\nlibido, but not the exclusive ones through which libido flows.\n\nThis is an energic concept of life; and from this viewpoint this\nhypothetical energy of life or libido is a living power used\ninstinctively by man in all the automatic processes of his functioning;\nsuch very processes being but different manifestations of this energy.\nBy virtue of its quality of mobility and change man, through his\nunderstanding and intelligence, has the power consciously to direct and\nuse his libido in definite and desired ways.\n\nIn this conception of Jung will be seen an analogy to Bergson, who\nspeaks of \u201cthis change, this movement and becoming, this self-creation,\ncall it what you will, as the very stuff and reality of our being.\u201d[2]\n\nIn developing the energic conception of libido and separating it from\nFreud\u2019s sexual definition, Jung makes possible the explanation of\ninterest in general, and provides a working concept by which not only\nthe specifically sexual, but the general activities and reactions of man\ncan be understood.\n\nIf a person complains of no longer having interest in his work or of\nlosing interest in his surroundings, then one understands that his\nlibido is withdrawn from this object and that in consequence the object\nitself seems no longer attractive, whereas, as a matter of fact, the\nobject itself is exactly the same as formerly. In other words, it is the\nlibido that we bestow upon an object that makes it attractive and\ninteresting.\n\nThe causes for the withdrawal of libido may be various and are usually\nquite different from those that the persons offer in explanation. It is\nthe task of psychoanalysis to discover the real reasons, which are\nusually hidden and unknown. On the other hand, when an individual\nexhibits an exaggerated interest or places an over-emphasis upon an idea\nor situation, then we know there is too much libido here and that we may\nfind as a consequence a corresponding depletion elsewhere.\n\nThis leads directly into the second point of difference between Jung\u2019s\nviews and those of Freud. This is concerned with those practically\nuniversal childish manifestations of sexuality called by Freud\n\u201cpolymorphous perverse\u201d because of their similarity to those\nabnormalities of sexuality which occur in adults and are called\nperversions.\n\nJung takes exception to this viewpoint. He sees in the various\nmanifestations of childhood the precursors or forerunners of the later\nfully developed sexuality, and instead of considering them perverse he\nconsiders them preliminary expressions of sexual coloring. He divides\nhuman life into three stages. The first stage up to about the third or\nfourth year, generally speaking, he calls the presexual stage, for there\nhe sees the libido or life energy occupied chiefly in the functions of\nnutrition and growth, and he draws an analogy between this period and\nthat of the caterpillar stage of the butterfly.\n\nThe second stage includes the years from this time until puberty, and\nthis he speaks of as the prepubertal stage.\n\nThe third period is that from puberty onward and can be considered the\ntime of maturity.\n\nIt is in the earliest stage, the period of which varies greatly in\ndifferent individuals, that are fully inaugurated those various\nmanifestations which have so marked a sexual coloring that there can be\nno question of their relationship, although at that time sexuality in\nthe adult meaning of the word does not exist.\n\nJung explains the polymorphism of these phenomena as arising from a\ngradual movement of the libido from exclusive service in the function of\nnutrition into new avenues which successively open up with the\ndevelopment of the child until the final inauguration of the sexual\nfunction proper at puberty. Normally these childish bad habits are\ngradually relinquished until the libido is entirely withdrawn from these\nimmature phases and with the ushering in of puberty for the first time\n\u201cappears in the form of an undifferentiated sexual primitive power,\nclearly forcing the individual towards division, budding, etc.\u201d\n\nHowever, if in the course of its movement from the function of nutrition\nto the sexual function the libido is arrested or retarded at any phase,\nthen a _fixation_ may result, creating a disturbance in the harmony of\nthe normal development. For, although the libido is retarded and remains\nclinging to some childish manifestation, time goes on and the physical\ngrowth of the child does not stand still. Soon a great contrast is\ncreated between the infantile manifestations of the emotional life and\nthe needs of the more adult individual, and the foundation is thus\nprepared for either the development of a definite neurosis or else for\nthose weaknesses of character or symptomatic disturbances which are not\nsufficiently serious to be called a neurosis.\n\nOne of the most active and important forms of childish libido occupation\nis in phantasy making. The child\u2019s world is one of imagery and\nmake-believe where he can create for himself that satisfaction and\nenjoyment which the world of reality so often denies. As the child grows\nand real demands of life are made upon him it becomes increasingly\nnecessary that his libido be taken away from his phantastic world and\nused for the required adaptation to reality needed by his age and\ncondition, until finally for the adult the freedom of the whole libido\nis necessary to meet the biological and cultural demands of life.\n\nInstead of thus employing the libido in the real world, however, certain\npeople never relinquish the seeking for satisfaction in the shadowy\nworld of phantasy and even though they make certain attempts at\nadaptation they are halted and discouraged by every difficulty and\nobstacle in the path of life and are easily pulled back into their inner\npsychic world. This condition is called a state of _introversion_. It is\nconcerned with the past and the reminiscences which belong thereto.\nSituations and experiences which should have been completed and finished\nlong ago are still dwelt upon and lived with. Images and matters which\nwere once important but which normally have no significance for their\nlater age are still actively influencing their present lives. The nature\nand character of these phantasy products are legion, and are easily\nrecognized in the emotional attitudes and pretensions, the childish\nillusions and exaggerations, the prejudices and inconsistencies which\npeople express in manifold forms. The actual situation is inadequately\nfaced; small matters are reacted towards in an exaggerated manner; or\nelse a frivolous attitude is maintained where real seriousness is\ndemanded. In other words, there is clearly manifested an inadequate\npsychic adaptation towards reality which is quite to be expected from\nthe child, but which is very discordant in the adult.\n\nThe most important of these past influences is that of the parents.\nBecause they are the first objects of the developing childish love, and\nafford the first satisfaction and pleasure to the child, they become the\nmodels for all succeeding efforts, as Freud has worked out. This he\ncalled the _nuclear_ or _root complex_ because this influence was so\npowerful it seemed to be the determining factor in all later\ndifficulties in the life of the individual.\n\nIn this phase of the problem lies the third great difference between\nJung\u2019s interpretation of the observed phenomena and that of Freud.\n\nJung definitely recognizes that there are many neurotic persons who\nclearly exhibited in their childhood the same neurotic tendencies that\nare later exaggerated. Also that an almost overwhelming effect on the\ndestiny of these children is exercised by the influence of the parents,\nthe frequent over-anxiety or tenderness, the lack of sympathy or\nunderstanding, in other words, the complexes of the parent reacting upon\nthe child and producing in him love, admiration, fear, distrust, hate,\nrevolt. The greater the sensitiveness and impressionability of the\nchild, the more he will be stamped with the familial environment, and\nthe more he will unconsciously seek to find again in the world of\nreality the model of his own small world with all the pleasures and\nsatisfactions, or disappointments and unhappinesses with which it was\nfilled.\n\nThis condition to be sure is not a recognized or a conscious one, for\nthe individual may think himself perfectly free from this past influence\nbecause he is living in the real world, and because actually there is a\ngreat difference between the present conditions and that of his childish\npast. He sees all this, intellectually, but there is a wide gap between\nthe intellectual grasp of a situation and the emotional development, and\nit is the latter realm wherein lies the disharmony. However, although\nmany ideas and feelings are connected with the parents, analysis reveals\nvery often that they are only subjective and that in reality they bear\nlittle resemblance to the actual past situation. Therefore, Jung speaks\nno longer of the real father and mother but uses the term imago or image\nto represent the father or mother, because the feelings and phantasies\nfrequently do not deal with the real parents but with the distorted and\nsubjective image created by the imagination of the individual.\n\nFollowing this distinction Jung sees in the Oedipus complex of Freud\nonly a symbol for the \u201cchildish desire towards the parents and for the\nconflict which this craving evokes,\u201d and cannot accept the theory that\nin this early stage of childhood the mother has any real sexual\nsignificance for the child.\n\nThe demands of the child upon the mother, the jealousy so often\nexhibited, are at first connected with the r\u00f4le of the mother as\nprotector, caretaker and supplier of nutritive wants, and only later,\nwith the germinating eroticism, does the child\u2019s love become admixed\nwith the developing sexual quality. The chief love objects are still the\nparents and he naturally continues to seek and to find in them\nsatisfaction for all his desires. In this way the typical conflict is\ndeveloped which in the son is directed towards the father and in the\ndaughter towards the mother. This jealousy of the daughter towards the\nmother is called the _Electra complex_ from the myth of Electra who took\nrevenge on her mother for the murder of the husband because she was in\nthis way deprived of her father.\n\nNormally as puberty is attained the child gradually becomes more or less\nfreed from his parents, and upon the degree in which this is\naccomplished depends his health and future well-being.\n\nThis demand of nature upon the young individual to free himself from the\nbonds of his childish dependency and to find in the world of reality his\nindependent existence is so imperious and dominating that it frequently\nproduces in the child the greatest struggles and severest conflicts, the\nperiod being characterized symbolically as a _self-sacrifice_ by Jung.\n\nIt frequently happens that the young person is so closely bound in the\nfamily relations that it is only with the greatest difficulty that he\ncan attain any measure of freedom and then only very imperfectly, so\nthat the libido sexualis can only express itself in certain feelings and\nphantasies which clearly reveal the existence of the complex until then\nentirely hidden and unrealized. Now commences the secondary struggle\nagainst the unfilial and immoral feelings with a consequent development\nof intense resistances expressing themselves in irritation, anger,\nrevolt and antagonism against the parents, or else in an especially\ntender, submissive and yielding attitude which over-compensates for the\nrebellion and reaction held within.\n\nThis struggle and conflict gives rise to the unconscious phantasy of\nself-sacrifice which really means the sacrificing of the childish\ntendencies and love type in order to free libido; for his nature demands\nthat he attain the capacity for the accomplishment of his own personal\nfulfilment, the satisfaction of which belongs to the developed man and\nwoman.\n\nThis conception has been worked out in detail by Jung in the book which\nis herein presented to English readers.\n\nWe now come to the most important of Jung\u2019s conceptions in that it bears\npractically upon the treatment of certain types of the neuroses and\nstands theoretically in direct opposition to Freud\u2019s hypothesis. While\nrecognizing fully the influence of the parents and of the sexual\nconstitution of the child, Jung refuses to see in this infantile past\nthe real cause for the later development of the illness. He definitely\nplaces the cause of the pathogenic conflict _in the present moment_ and\nconsiders that in seeking for the cause in the distant past one is only\nfollowing the desire of the patient, which is to withdraw himself as\nmuch as possible from the present important period.\n\nThe conflict is produced by some important task or duty which is\nessential biologically and practically for the fulfilment of the ego of\nthe individual, but before which an obstacle arises from which he\nshrinks, and thus halted cannot go on. With this interference in the\npath of progression libido is stored up and a _regression_ takes place\nwhereby there occurs a reanimation of past ways of libido occupation\nwhich were entirely normal to the child, but which for the adult are no\nlonger of value. These regressive infantile desires and phantasies now\nalive and striving for satisfaction are converted into symptoms, and in\nthese surrogate forms obtain a certain gratification, thus creating the\nexternal manifestations of the neurosis. Therefore Jung does not ask\nfrom what psychic experience or point of fixation in childhood the\npatient is suffering, but what is the present duty or task he is\navoiding, or what obstacle in his life\u2019s path he is unable to overcome?\nWhat is the cause of his regression to past psychic experiences?\n\nFollowing this theory Jung expresses the view that the elaborate\nphantasies and dreams produced by these patients are really forms of\ncompensation or artificial substitutes for the unfulfilled adaptation to\nreality. The sexual content of these phantasies and dreams is only\napparently and not actually expressive of a real sexual desire or incest\nwish, but is a regressive employment of sexual forms to symbolically\nexpress a present-day need when the attainment of the present ego demand\nseems too difficult or impossible, and no adaptation is made to what is\npossible for the individual\u2019s capability.[3]\n\nWith this statement Jung throws a new light on the work of analytic\npsychology and on the conception of the neurotic symptoms, and renders\npossible of understanding the many apparent incongruities and\nconflicting observations which have been so disturbing to the critics.\n\n\nIt now becomes proper to ask what has been established by all this mass\nof investigation into the soul, and what is its value not only as a\ntherapeutic measure for the neurotic sufferer, but also for the normal\nhuman being?\n\nFirst and perhaps most important is the recognition of a definite\npsychological determinism. Instead of human life being filled with\nfoolish, meaningless or purposeless actions, errors and thoughts, it can\nbe demonstrated that no expression or manifestation of the psyche,\nhowever trifling or inconsistent in appearance, is really lawless or\nunmotivated. Only a possession of the technique is necessary in order to\nreveal, to any one desirous of knowing, the existence of the unconscious\ndeterminants of his mannerisms, trivial expressions, acts and behavior,\ntheir purpose and significance.\n\nThis leads into the second fundamental conception, which is perhaps even\nless considered than the foregoing, and that is the relative value of\nthe conscious mind and thought. It is the general attitude of people to\njudge themselves by their surface motives, to satisfy themselves by\nsaying or thinking \u201cthis is what I want to do or say\u201d or \u201cI intended to\ndo thus and so,\u201d but somehow what one thought, one intended to say or\nexpected to do is very often the contrary of what actually is said or\ndone. Every one has had these experiences when the gap between the\nconscious thought and action was gross enough to be observed. It is also\na well known experience to consciously desire something very much and\nwhen it is obtained to discover that this in no wise satisfied or\nlessened the desire, which was then transferred to some other object.\nThus one became cognizant of the fact that the feeling and idea\npresented by consciousness as the desire was an error. What is the\ndifficulty in these conditions? Evidently some other directing force\nthan that of which we are aware is at work.\n\nDr. G. Stanley Hall uses a very striking symbol when he compares the\nmind to an iceberg floating in the ocean with one-eighth visible above\nthe water and seven-eighths below\u2014the one-eighth above being that part\ncalled conscious and the seven-eighths below that which we call the\nunconscious. The influence and controlling power of the unconscious\ndesires over our thoughts and acts are in this relative proportion.\nFaint glimmers of other motives and interests than those we accept or\nwhich we believe, often flit into consciousness. These indications, if\nstudied or valued accurately, would lead to the realization that\nconsciousness is but a single stage and but one form of expression of\nmind. Therefore its dictum is but one, often untrustworthy, approach to\nthe great question as to what is man\u2019s actual psychic accomplishment,\nand as to what in particular is the actual soul development of the\nindividual.\n\nA further contribution of equal importance has been the empiric\ndevelopment of a dynamic theory of life; the conception that life is in\na state of flux\u2014movement\u2014leading either to construction or destruction.\nThrough the development man has reached he has attained the power by\nmeans of his intelligence and understanding of definitely directing to a\ncertain extent this life energy or libido into avenues which serve his\ninterest and bring a real satisfaction for the present day.\n\nWhen man through ignorance and certain inherent tendencies fails to\nrecognize his needs or his power to fulfil them, or to adapt himself to\nthe conditions of reality of the present time, there is then produced\nthat reanimation of infantile paths by which an attempt is made to gain\nfulfilment or satisfaction through the production of symptoms or\nattitudes.\n\nThe acceptance of these statements demands the recognition of the\nexistence of an infantile sexuality and the large part played by it in\nthe later life of the individual. Because of the power and imperious\ninfluence exerted by the parents upon the child, and because of the\nunconscious attachment of his libido to the original object, the mother,\nand the perseverance of this first love model in the psyche, he finds it\nvery difficult, on reaching the stage of adult development and the time\nfor seeking a love object outside of the family, to gain a satisfactory\nmodel.\n\nIt is exceedingly important for parents and teachers to recognize the\nrequirements of nature, which, beginning with puberty, imperiously\ndemand of the young individual a separation of himself from the parent\nstem and the development of an independent existence. In our complex\nmodern civilization this demand of nature is difficult enough of\nachievement for the child who has the heartiest and most intelligent\nco-operation of his parents and environment\u2014but for the one who has not\nonly to contend with his own inner struggle for his freedom but has in\naddition the resistance of his parents who would hold him in his\nchildhood at any cost, because they cannot endure the thought of his\nseparation from them, the task becomes one of the greatest magnitude. It\nis during this period when the struggle between the childish inertia and\nnature\u2019s urge becomes so keen, that there occur the striking\nmanifestations of jealousy, criticism, irritability all usually directed\nagainst the parents, of defiance of parental authority, of runaways and\nvarious other psychic and nervous disorders known to all.\n\nThis struggle, which is the first great task of mankind and the one\nwhich requires the greatest effort, is that which is expressed by Jung\nas the self-sacrifice motive\u2014the sacrifice of the childish feelings and\ndemands, and of the irresponsibility of this period, and the assumption\nof the duties and tasks of an individual existence.\n\nIt is this great theme which Jung sees as the real motive lying hidden\nin the myths and religions of man from the beginning, as well as in the\nliterature and artistic creations of both ancient and modern time, and\nwhich he works out with the greatest wealth of detail and painstaking\neffort in the book herewith presented.\n\nThis necessitates a recognition and revaluation of the enormous\nimportance and influence of the ego and the sexual instinct upon the\nthought and reaction of man, and also predicates a displacement of the\npsychological point of gravity from the will and intellect to the realm\nof the emotions and feelings. The desired end is a synthesis of these\ntwo paths or the use of the intellect constructively in the service of\nthe emotions in order to gain for the best interest of the individual\nsome sort of co-operative reaction between the two.\n\nNo one dealing with analytic psychology can fail to be struck by the\ntremendous and unnecessary burdens which man has placed upon himself,\nand how greatly he has increased the difficulties of adaptation by his\nrigid intellectual views and moral formulas, and by his inability to\nadmit to himself that he is actually just a human being imperfect, and\ncontaining within himself all manner of tendencies, good and bad, all\nstriving for some satisfactory goal. Further, that the refusal to see\nhimself in this light instead of as an ideal person in no way alters the\nactual condition, and that in fact, through the cheap pretense of being\nable only to consider himself as a very virtuous person, or as shocked\nand hurt when observing the \u201csins\u201d of others, he actually is prevented\nfrom developing his own character and bringing his own capacities to\ntheir fullest expressions.\n\nThere is frequently expressed among people the idea of how fortunate it\nis that we cannot see each other\u2019s thoughts, and how disturbing it would\nbe if our real feelings could be read. But what is so shameful in these\nsecrets of the soul? They are in reality our own egoistic desires all\nstriving, longing, wishing for satisfaction, for happiness; those\ndesires which instinctively crave their own gratification but which can\nonly be really fulfilled by adapting them to the real world and to the\nsocial group.\n\nWhy is it that it is so painful for man to admit that the prime\ninfluence in all human endeavor is found in the ego itself, in its\ndesires, wishes, needs and satisfactions, in short, in its need for\nself-expression and self-perpetuation, the evolutionary impetus in life?\n\nThe basis for the unpleasantness of this idea may perhaps be found in an\ninner resistance in nature itself which forces man to include others in\nhis scheme, lest his own greedy desires should serve to destroy him. But\neven with this inner demand and all the ethical and moral teachings of\ncenturies it is everywhere evident that man has only very imperfectly\nlearned that it is to his own interest to consider his neighbor and that\nit is impossible for him to ignore the needs of the body social of which\nhe is a part. Externally, the recognition of the strength of the ego\nimpulse is objectionable because of the ideal conception that\nself-striving and so-called selfish seeking are unworthy, ignoble and\nincompatible with a desirable character and must be ignored at all cost.\n\nThe futility of this attitude is to be clearly seen in the failure after\nall these centuries to even approximate it, as evidenced in our human\nrelations and institutions, and is quite as ineffectual in this realm as\nin that of sexuality where the effort to overcome this imperious\ndomination has been attempted by lowering the instinct, and seeing in it\nsomething vile or unclean, something unspeakable and unholy. Instead of\ndestroying the power of sexuality this struggle has only warped and\ndistorted, injured and mutilated the expression; for not without\ndestruction of the individual can these fundamental instincts be\ndestroyed. Life itself has needs and imperiously demands expression\nthrough the forms created. All nature answers to this freely and simply\nexcept man. His failure to recognize himself as an instrument through\nwhich the life energy is coursing and the demands of which must be\nobeyed, is the cause of his misery. Despite his possession of intellect\nand self-consciousness, he cannot without disaster to himself refuse the\ntasks of life and the fulfilment of his own needs. Man\u2019s great task is\nthe adaptation of himself to reality and the recognition of himself as\nan instrument for the expression of life according to his individual\npossibilities.\n\nIt is in his privilege as a self-creator that his highest purpose is\nfound.\n\nThe value of self-consciousness lies in the fact that man is enabled to\nreflect upon himself and learn to understand the true origin and\nsignificance of his actions and opinions, that he may adequately value\nthe real level of his development and avoid being self-deceived and\ntherefore inhibited from finding his biological adaptation. He need no\nlonger be unconscious of the motives underlying his actions or hide\nhimself behind a changed exterior, in other words, be merely a series of\nreactions to stimuli as the mechanists have it, but he may to a certain\nextent become a self-creating and self-determining being.\n\nIndeed, there seems to be an impulse towards adaptation quite as Bergson\nsees it, and it would seem to be a task of the highest order to use\nintelligence to assist one\u2019s self to work with this impulse.\n\n\nThrough the investigation of these different avenues leading into the\nhidden depths of the human being and through the revelation of the\nmotives and influences at work there, although astonishing to the\nuninitiated, a very clear and definite conception of the actual human\nrelationship\u2014brotherhood\u2014of all mankind is obtained. It is this\nrecognition of these common factors basically inherent in humanity from\nthe beginning and still active, which is at once both the most hopeful\nand the most feared and disliked part of psychoanalysis.\n\nIt is disliked by those individuals who have prided themselves upon\ntheir superiority and the distinction between their reactions and\nmotives and those of ordinary mankind. In other words, they attempt to\nbecome personalities through elevating themselves and lowering others,\nand it is a distinct blow to discover that beneath these pretensions lie\nthe very ordinary elements shared in common by all. On the other hand,\nto those who have been able to recognize their own weaknesses and have\nsuffered in the privacy of their own souls, the knowledge that these\nthings have not set them apart from others, but that they are the common\nproperty of all and that no one can point the finger of scorn at his\nfellow, is one of the greatest experiences of life and is productive of\nthe greatest relief.\n\nIt is feared by many who realize that in these painfully acquired\nrepressions and symptoms lie their safety and their protection from\ndirectly facing and dealing with tendencies and characteristics with\nwhich they feel unable to cope. The repression and the accompanying\nsymptoms indicate a difficulty and a struggle, and in this way are a\nsort of compromise or substitute formation which permit, although only\nin a wasteful and futile manner, the activity of the repressed\ntendencies. Nevertheless, to analyze the individual back to his original\ntendencies and reveal to him the meaning of these substitute formations\nwould be a useless procedure in which truly \u201cthe last state of that man\nwould be worse than the first\u201d if the work ceased there. The aim is not\nto destroy those barriers upon which civilized man has so painfully\nclimbed and to reduce him to his primitive state, but, where these have\nfailed or imperfectly succeeded, to help him to attain his greatest\npossibilities with less expenditure of energy, by less wasteful methods\nthan nature provides. In this achievement lies the hopeful and valuable\nside of this method\u2014the development of the synthesis. It is hopeful\nbecause now a way is opened to deal with these primitive tendencies\nconstructively, and render their effects not only harmless but useful,\nby utilizing them in higher aims, socially and individually valuable and\nsatisfactory.\n\nThis is what has occurred normally in those individuals who seem capable\nand constructive personalities; in those creative minds that give so\nmuch to the race. They have converted certain psychological tendencies\nwhich could have produced useless symptoms or destructive actions into\nvaluable productions. Indeed it is not uncommon for strong, capable\npersons to state themselves that they knew they could have been equally\ncapable of a wasteful or destructive life. This utilization of the\nenergy or libido freed by removing the repressions and the lifting of\ninfantile tendencies and desires into higher purposes and directions\nsuitable for the individual at his present status is called\n_sublimation_.\n\nIt must not be understood by this discussion that geniuses or wonderful\npersonalities can be created through analysis, for this is not the aim\nof the procedure. Its purpose is to remove the inhibitions and\nrestrictions which interfere with the full development of the\npersonality, to help individuals attain to that level where they really\nbelong, and to prepare people to better understand and meet life whether\nthey are neurotic sufferers or so-called \u201cnormal people\u201d with the\ndifficulties and peculiarities which belong to all.\n\nThis reasoning and method of procedure is only new when the application\nis made to the human being. In all improvements of plants and animals\nthese general principles have been recognized and their teachings\nconstructively utilized.\n\nLuther Burbank, that plant wizard whose work is known to all the world,\nsays, \u201cA knowledge of the battle of the tendencies within a plant is the\nvery basis of all plant improvement,\u201d and \u201cit is not that the work of\nplant improvement brings with it, incidentally, as people mistakenly\nthink, a knowledge of these forces, it is the knowledge of these forces,\nrather, which makes plant improvement possible.\u201d\n\nHas this not been also the mistake of man regarding himself, and the\ncause, partly at least, of his failure to succeed in actually reaching a\nmore advanced and stable development?\n\nThis recognition of man\u2019s biological relationship to all life and the\npractical utilization of this recognition, necessitates a readjustment\nof thought and asks for an examination and reconsideration of the facts\nof human conduct which are observable by any thoughtful person. A quiet\nand progressive upheaval of old ideas has taken place and is still going\non. Analytic psychology attempts to unify and value all of the various\nphenomena of man which have been observed and noted at different times\nby isolated investigators of isolated manifestations and thus bring some\norderly sequence into the whole. It offers a method whereby the\nrelations of the human being biologically to all other living forms can\nbe established, the actual achievement of man himself adequately valued,\nand opens a vista of the possibilities of improvement in health,\nhappiness and accomplishment for the human being.\n\n BEATRICE M. HINKLE.\n\n =10 Gramercy Park.=\n\n\n\n\n AUTHOR\u2019S NOTE\n\n\nMy task in this work has been to investigate an individual phantasy\nsystem, and in the doing of it problems of such magnitude have been\nuncovered, that my endeavor to grasp them in their entirety has\nnecessarily meant only a superficial orientation toward those paths, the\nopening and exploration of which may possibly crown the work of future\ninvestigators with success.\n\nI am not in sympathy with the attitude which favors the repression of\ncertain possible working hypotheses because they are perhaps erroneous,\nand so may possess no lasting value. Certainly I endeavored as far as\npossible to guard myself from error, which might indeed become\nespecially dangerous upon these dizzy heights, for I am entirely aware\nof the risks of these investigations. However, I do not consider\nscientific work as a dogmatic contest, but rather as a work done for the\nincrease and deepening of knowledge.\n\nThis contribution is addressed to those having similar ideas concerning\nscience.\n\nIn conclusion, I must render thanks to those who have assisted my\nendeavors with valuable aid, especially my dear wife and my friends, to\nwhose disinterested assistance I am deeply indebted.\n\n C. G. JUNG.\n\n ZURICH.\n\n\n\n\n CONTENTS\n\n\n PAGE\n\n AUTHOR\u2019S NOTE xlvii\n\n\n PART I\n\n CHAPTER\n\n INTRODUCTION 3\n\n Relation of the Incest Phantasy to the Oedipus Legend\u2014Moral\n revulsion over such a discovery\u2014The unity of the antique and\n modern psychology\u2014Followers of Freud in this field\u2014The need\n of analyzing historical material in relation to individual\n analysis.\n\n\n I.\u2014 CONCERNING THE TWO KINDS OF THINKING 8\n\n Antiquity of the belief in dreams\u2014Dream-meanings\n psychological, not literal\u2014They concern wish-fulfilments\u2014A\n typical dream: the sexual assault\u2014What is symbolic in our\n every-day thinking?\u2014One kind of thinking: intensive and\n deliberate, or directed\u2014Directed thinking and thinking in\n words\u2014Origin of speech in primitive nature sounds\u2014The\n evolution of speech\u2014Directed thinking a modern\n acquisition\u2014Thinking, not directed, a thinking in images:\n akin to dreaming\u2014Two kinds of thinking: directed and dream\n or phantasy thinking\u2014Science an expression of directed\n thinking\u2014The discipline of scholasticism as a\n forerunner\u2014Antique spirit created not science but\n mythology\u2014Their world of subjective phantasies similar to\n that we find in the childmind of to-day; or in the\n savage\u2014The dream shows a similar type\u2014Infantile thinking and\n dreams a re-echo of the prehistoric and the ancient\u2014The\n myths a mass-dream of the people: the dream the myth of the\n individual\u2014Phantastic thinking concerns wishes\u2014Typical\n cases, showing kinship with ancient myths\u2014Psychology of man\n changes but slowly\u2014Phantastic thinking tells us of mythical\n or other material of undeveloped and no longer recognized\n wish tendencies in the soul\u2014The sexual base\u2014The wish,\n because of its disturbing nature, expressed not directly,\n but symbolically.\n\n\n II.\u2014 THE MILLER PHANTASIES 42\n\n Miss Miller\u2019s unusual suggestibility\u2014Identifying herself\n with others\u2014Examples of her autosuggestibility and\n suggestive effect\u2014Not striking in themselves, but from\n analytic viewpoint they afford a glance into the soul of the\n writer\u2014Her phantasies really tell of the history of her\n love.\n\n\n III.\u2014 THE HYMN OF CREATION 49\n\n Miss Miller\u2019s description of a sea-journey\u2014Really a\n description of \u201cintroversion\u201d\u2014A retreat from reality into\n herself\u2014The return to the real world with erotic impression\n of officer singing in the night-watch\u2014The undervaluing of\n such erotic impressions\u2014Their often deep effect\u2014The\n succeeding dream, and poem\u2014The denied erotic impression\n usurps an earlier transference: it expresses itself through\n the Father-Imago\u2014Analysis of the poem\u2014Relation to Cyrano,\n Milton and Job\u2014The attempt to escape the problem by a\n religious and ethical pose\u2014Contrast with real\n religion\u2014Escape from erotic by transference to a God or\n Christ\u2014This made effective by mutual transference: \u201cLove one\n another\u201d\u2014The erotic spiritualized, however\u2014The inner\n conflict kept conscious by this method\u2014The modern, however,\n represses the conflict and so becomes neurotic\u2014The function\n of Christianity\u2014Its biologic purpose fulfilled\u2014Its forms of\n thought and wisdom still available.\n\n\n IV.\u2014 THE SONG OF THE MOTH 87\n\n The double r\u00f4le of Faust: creator and destroyer\u2014\u201cI came not\n to send peace, but a sword\u201d\u2014The modern problem of choice\n between Scylla of world-renunciation and Charybdis of\n world-acceptance\u2014The ethical pose of The Hymn of Creation\n having failed, the unconscious projects a new attempt in the\n Moth-Song\u2014The choice, as in Faust\u2014The longing for the sun\n (or God) the same as that for the ship\u2019s officer\u2014Not the\n object, however: the longing is important\u2014God is our own\n longing to which we pay divine honors\u2014The failure to replace\n by a real compensation the libido-object which is\n surrendered, produces regression to an earlier and discarded\n object\u2014A return to the infantile\u2014The use of the parent\n image\u2014It becomes synonymous with God, Sun, Fire\u2014Sun and\n snake\u2014Symbols of the libido gathered into the sun-symbol\u2014The\n tendency toward unity and toward multiplicity\u2014One God with\n many attributes: or many gods that are attributes of\n one\u2014Phallus and sun\u2014The sun-hero, the well-beloved\u2014Christ as\n sun-god\u2014\u201cMoth and sun\u201d then brings us to historic depths of\n the soul\u2014The sun-hero creative and destructive\u2014Hence: Moth\n and Flame: burning one\u2019s wings\u2014The destructiveness of being\n fruitful\u2014Wherefore the neurotic withdraws from the conflict,\n committing a sort of self-murder\u2014Comparison with Byron\u2019s\n Heaven and Earth.\n\n\n PART II\n\n\n I.\u2014 ASPECTS OF THE LIBIDO 127\n\n A backward glance\u2014The sun the natural god\u2014Comparison with\n libido\u2014Libido, \u201csun-energy\u201d\u2014The sun-image as seen by the\n mystic in introversion\u2014The phallic symbol of the\n libido\u2014Faust\u2019s key\u2014Mythical heroes with phallic\n attributes\u2014These heroes personifications of the human libido\n and its typical fates\u2014A definition of the word \u201clibido\u201d\u2014Its\n etymological context.\n\n\n II.\u2014 THE CONCEPTION AND THE GENETIC THEORY OF LIBIDO 139\n\n A widening of the conception of libido\u2014New light from the\n study of paranoia\u2014The impossibility of restricting the\n conception of libido to the sexual\u2014A genetic definition\u2014The\n function of reality only partly sexual\u2014Yet this, and other\n functions, originally derivations from procreative\n impulse\u2014The process of transformation\u2014Libido, and the\n conception of will in general\u2014Examples in mythology\u2014The\n stages of the libido: its desexualized derivatives and\n differentiations\u2014Sublimation vs. repression\u2014Splittings off\n of the primal libido\u2014Application of genetic theory of libido\n to introversion psychoses\u2014Replacing reality by archaic\n surrogates\u2014Desexualizing libido by means of phantastic\n analogy formations\u2014Possibly human consciousness brought to\n present state in this manner\u2014The importance of the little\n phrase: \u201cEven as.\u201d\n\n\n III.\u2014 THE TRANSFORMATION OF THE LIBIDO. A POSSIBLE SOURCE OF 157\n PRIMITIVE HUMAN DISCOVERIES\n\n An example of transition of the libido\u2014Act of boring with\n forefinger: an infantile presexual activity\u2014Similar\n activities in patient\u2019s early childhood\u2014Outcome in dementia\n pr\u00e6cox\u2014Its phantasies related to mythological products: a\n reproduction of the creations of antiquity\u2014The freeing of\n libido from the nutritive to enter the sexual function\u2014The\n epoch of suckling and the epoch of displaced rhythmic\n activity\u2014These followed by the beginnings of onanistic\n attempts\u2014An obstacle in the sexual zone produces regression\n to a previous mode\u2014These regressions easier in earlier\n stages of humanity than now\u2014The ethnological phantasy of\n boring\u2014Examples\u2014The production of fire\u2014Its sexual\n significance\u2014A substitute for coitus\u2014The invention of\n fire-making then due to the need of supplying a symbol for\n the sexual act\u2014The psychological compulsion for such\n transitions of the libido based on an original division of\n the will\u2014Regression to incestuous\u2014Prohibition here sends\n incestuous component of libido back to presexual\u2014Character\n of its application here\u2014The substitution of Mother-Earth for\n the parent\u2014Also of infantile boring\u2014Leading then to\n discovery of fire\u2014An example in Hindoo literature\u2014The sexual\n significance of the mouth\u2014Its other function: the mating\n call\u2014The regression which produced fire through boring also\n elaborated the mating call\u2014The beginnings of speech\u2014Example\n from the Hindoo\u2014Speech and fire the first fruits of\n transformation of libido\u2014The fire-preparation regarded as\n forbidden, as robbery\u2014The forbidden thing onanism\u2014Onanism a\n cheating of sexuality of its purpose\u2014The ceremonial\n fire-production a substitute for the possibility of\n onanistic regression\u2014Thus a transformation of libido ensues.\n\n\n IV.\u2014 THE UNCONSCIOUS ORIGIN OF THE HERO 191\n\n The cause of introversion\u2014The forward and backward flow of\n the libido\u2014The abnormal third\u2014The conflict rooted in the\n incest problem\u2014The \u201cterrible mother\u201d\u2014Miss Miller\u2019s\n introversion\u2014An internal conflict\u2014Its product of hypnagogic\n vision and poem\u2014The uniformity of the unconscious in all\n men\u2014The unconscious the object of a true psychology\u2014The\n individual tendency with its production of the hero cult\u2014The\n love for the hero or god a love for the unconscious\u2014A\n turning back to the mother of humanity\u2014Such regressions act\n favorably within limits\u2014Miss Miller\u2019s mention of the\n Sphinx\u2014Theriomorphic representations of the libido\u2014Their\n tendency to represent father and mother\u2014The Sphinx\n represents the fear of the mother\u2014Miss Miller\u2019s mention of\n the Aztec\u2014Analysis of this figure\u2014The significance of the\n hand symbolically\u2014The Aztec a substitute for the Sphinx\u2014The\n name Chi-wan-to-pel\u2014The connection of the anal region with\n veneration\u2014Chiwantopel and Ahasver, the Wandering Jew\u2014The\n parallel with Chidher\u2014Heroes generating themselves through\n their own mothers\u2014Analogy with the Sun\u2014Setting and rising\n sun: Mithra and Helios, Christ and Peter, Dhulqarnein and\n Chidher\u2014The fish symbol\u2014The two Dadophores: the two\n thieves\u2014The mortal and immortal parts of man\u2014The Trinity\n taken from phallic symbolism\u2014Comparison of libido with\n phallus\u2014Analysis of libido symbolism always leads back to\n the mother incest\u2014The hero myth the myth of our own\n suffering unconscious\u2014Faust.\n\n\n V.\u2014 SYMBOLISM OF THE MOTHER AND OF REBIRTH 233\n\n The crowd as symbol of mystery\u2014The city as symbol of the\n mother\u2014The motive of continuous \u201cunion\u201d\u2014The typical journey\n of the sun-hero\u2014Examples\u2014A longing for rebirth through the\n mother\u2014The compulsion to symbolize the mother as City, Sea,\n Source, etc.\u2014The city as terrible mother and as holy\n mother\u2014The relation of the water-motive to rebirth\u2014Of the\n tree-motive\u2014Tree of life a mother-image\u2014The bisexual\n character of trees\u2014Such symbols to be understood\n psychologically, not anatomically\u2014The incestuous desire aims\n at becoming a child again, not at incest\u2014It evades incest by\n creating myths of symbolic rebirth\u2014The libido spiritualized\n through this use of symbols\u2014To be born of the spirit\u2014This\n compulsion toward symbolism brings a release of forces bound\n up in incest\u2014This process in Christianity\u2014Christianity with\n its repression of the manifest sexual the negative of the\n ancient sexual cult\u2014The unconscious transformation of the\n incest wish into religious exercise does not meet the modern\n need\u2014A conscious method necessary, involving moral\n autonomy\u2014Replacing belief by understanding\u2014The history of\n the symbolism of trees\u2014The rise of the idea of the terrible\n mother a mask of the incest wish\u2014The myth of Osiris\u2014Related\n examples\u2014The motive of \u201cdevouring\u201d\u2014The Cross of Christ: tree\n of death and tree of life\u2014Lilith: the devouring mother\u2014The\n Lamias\u2014The conquering of the mother\u2014Snake and dragon: the\n resistance against incest\u2014The father represents the active\n repulse of the incest wish of the son\u2014He frequently becomes\n the monster to be overcome by the hero\u2014The Mithraic\n sacrificing of the incest wish an overcoming of the mother\u2014A\n replacing of archaic overpowering by sacrifice of the\n wish\u2014The crucified Christ an expression of this\n renunciation\u2014Other cross sacrifices\u2014Cross symbol possesses\n significance of \u201cunion\u201d\u2014Child in mother\u2019s womb: or man and\n mother in union\u2014Conception of the soul a derivative of\n mother imago\u2014The power of incest prohibition created the\n self-conscious individual\u2014It was the coercion to\n domestication\u2014The further visions of Miss Miller.\n\n\n VI.\u2014 THE BATTLE FOR DELIVERANCE FROM THE MOTHER 307\n\n The appearance of the hero Chiwantopel on horseback\u2014Hero and\n horse equivalent of humanity and its repressed libido\u2014Horse\n a libido symbol, partly phallic, partly maternal, like the\n tree\u2014It represents the libido repressed through the incest\n prohibition\u2014The scene of Chiwantopel and the\n Indian\u2014Recalling Cassius and Brutus: also delirium of\n Cyrano\u2014Identification of Cassius with his mother\u2014His\n infantile disposition\u2014Miss Miller\u2019s hero also infantile\u2014Her\n visions arise from an infantile mother transference\u2014Her hero\n to die from an arrow wound\u2014The symbolism of the arrow\u2014The\n onslaught of unconscious desires\u2014The deadly arrows strike\n the hero from within\u2014It means the state of introversion\u2014A\n sinking back into the world of the child\u2014The danger of this\n regression\u2014It may mean annihilation or new life\u2014Examples of\n introversion\u2014The clash between the retrogressive tendency in\n the individual unconscious and the conscious forward\n striving\u2014Willed introversion\u2014The unfulfilled sacrifice in\n the Miller phantasy means an attempt to renounce the mother:\n the conquest of a new life through the death of the old\u2014The\n hero Miss Miller herself.\n\n\n VII.\u2014 THE DUAL MOTHER ROLE 341\n\n Chiwantopel\u2019s monologue\u2014His quest for the \u201cone who\n understands\u201d\u2014A quest for the mother\u2014Also for the\n life-companion\u2014The sexual element in the wish\u2014The battle for\n independence from the mother\u2014Its peril\u2014Miss Miller\u2019s use of\n Longfellow\u2019s Hiawatha\u2014An analysis of Hiawatha\u2014A typical hero\n of the libido\u2014The miraculous birth\u2014The hero\u2019s birth symbolic\n because it is really a rebirth from the mother-spouse\u2014The\n twofold mother which in Christian mythology becomes twofold\n birth\u2014The hero his own procreator\u2014Virgin conception a mask\n for incestuous impregnation\u2014Hiawatha\u2019s early life\u2014The\n identification of mother-nature with the mother\u2014The killing\n of a roebuck a conquering of the parents\u2014He takes on their\n strength\u2014He goes forth to slay the father in order to\n possess the mother\u2014Minnehaha, the mother\u2014Hiawatha\u2019s\n introversion\u2014Hiding in the lap of nature really a return to\n the mother\u2019s womb\u2014The regression to the presexual revives\n the importance of nutrition\u2014The inner struggle with the\n mother, to overpower and impregnate her\u2014This fight against\n the longing for the mother brings new strength\u2014The Mondamin\n motive in other myths\u2014The Savior-hero the fruit of the\n entrance of the libido into the personal maternal\n depths\u2014This is to die, and be born again\u2014Hiawatha\u2019s struggle\n with the fish-monster\u2014A new deliverance from the mother\u2014And\n so again with Megissogwon, the Magician\u2014The hero must again\n and again conquer the mother\u2014Then follows his marriage with\n Minnehaha\u2014Other incidents, his death: the sinking of the sun\n in the west\u2014Miss Miller also reminded by Chiwantopel\u2019s\n longing of Wagner\u2019s Siegfried\u2014Analysis of the Siegfried\n myth\u2014The treasure-guarding dragon\u2014The dragon the son\u2019s\n repressed longing for the mother\u2014Symbolism of the cave\u2014The\n separation from the mother, the hero\u2019s conquering of the\n dragon\u2014The symbolism of the cup\u2014Drinking from the mother\u2014Cup\n of the blood of Christ\u2014The resultant mysterious union of\n man\u2014Profane interpretations of this mystery\u2014The phallic\n significance of the serpent\u2014The snake as representing the\n introverting libido\u2014Self-procreation: or creation of the\n world through introversion\u2014The world thus an emanation of\n the libido\u2014The hero himself a serpent\u2014The psychoanalytic\n treatment of regression\u2014The hidden libido touched upon\n causes a struggle: that is, the hero fights the fight with\n the treasure-guarding dragon\u2014The awakening of\n Brunhilde\u2014Siegfried finding his mother: a symbol of his own\n libido\u2014The conquest of the terrible mother brings the love\n and life-giving mother.\n\n\n VIII.\u2014 THE SACRIFICE 428\n\n Miss Miller\u2019s vision again\u2014The paradoxical striving of the\n libido away from the mother toward the mother\u2014The destroying\n mother becomes beneficent on being conquered\u2014Chiwantopel a\n hero of words, not deeds\u2014He has not that will to live which\n breaks the magic circle of the incestuous\u2014His identification\n with the author, and her wish for the parents\u2014The end is the\n devouring of the daughter\u2019s libido by the mother\u2014Sexuality\n of the unconscious merely a symbol\u2014Idle dreaming the mother\n of the fear of death\u2014This downward path in the poetry of\n H\u00f6lderlin\u2014The estrangement from reality, the introversion\n leading to death\u2014The necessity of freeing libido for a\n complete devotion to life\u2014Otherwise bound by unconscious\n compulsion: Fate\u2014Sublimation through voluntary work\u2014Creation\n of the world through cosmic sacrifice\u2014Man discovers the\n world when he sacrifices the mother\u2014The incest barrier as\n the producer of thought\u2014Budding sexuality drawing the\n individual from the family\u2014The mind dawns at the moment the\n child begins to be free of the mother\u2014He seeks to win the\n world, and leave the mother\u2014Childish regression to the\n presexual brings archaic phantasies\u2014The incest problem not\n physical, but psychological\u2014Sacrifice of the horse:\n sacrifice of the animal nature\u2014The sacrifice of the \u201cmother\n libido\u201d: of the son to the mother\u2014Superiority of Christian\n symbol: the sacrifice, not only of lower nature, but the\n whole personality\u2014Miss Miller\u2019s phantasy passes from\n sacrifice of the sexual, to sacrifice of the infantile\n personality\u2014Problem of psychoanalysis, expressed\n mythologically, the sacrifice and rebirth of the infantile\n hero\u2014The libido wills the destruction of its creation: horse\n and serpent\u2014The end of the hero by means of earthquake\u2014The\n one who understands him is the mother.\n\n\n\n\n\u201c_Therefore theory, which gives to facts their value and significance,\nis often very useful, even if it is partially false, for it throws light\non phenomena which no one observed, it forces an examination, from many\nangles, of facts which no one had hitherto studied, and it gives the\nimpulse for more extended and more productive researches._\n\n\u201c_It is, therefore, a moral duty for the man of science to expose\nhimself to the risk of committing error and to submit to criticism, in\norder that science may continue to progress. A writer has attacked the\nauthor for this very severely, saying, here is a scientific ideal very\nlimited and very paltry. But those who are endowed with a mind\nsufficiently serious and impersonal as not to believe that all that they\nwrite is the expression of truth absolute and eternal, approve of this\ntheory which places the aims of science well above the miserable vanity\nand paltry \u2018amour propre\u2019 of the scientist._\u201d\u2014GUGLIELMO FERRERO.\n\n _Les Lois Psychologiques du Symbolisme\u20141895. Preface, p. viii._\n\n\n\n\n PART I\n\n\n\n\n INTRODUCTION\n\n\nAny one who can read Freud\u2019s \u201cInterpretation of the Dream\u201d without\nscientific rebellion at the newness and apparently unjustified daring of\nits analytical presentation, and without moral indignation at the\nastonishing nudity of the dream interpretation, and who can allow this\nunusual array of facts to influence his mind calmly and without\nprejudice, will surely be deeply impressed at that place where Freud\ncalls to mind the fact that an individual psychologic conflict, namely,\nthe Incest Phantasy, is the essential root of that powerful ancient\ndramatic material, the Oedipus legend. The impression made by this\nsimple reference may be likened to that wholly peculiar feeling which\narises in us if, for example, in the noise and tumult of a modern street\nwe should come across an ancient relic\u2014the Corinthian capital of a\nwalled-in column, or a fragment of inscription. Just a moment ago we\nwere given over to the noisy ephemeral life of the present, when\nsomething very far away and strange appears to us, which turns our\nattention to things of another order; a glimpse away from the incoherent\nmultiplicity of the present to a higher coherence in history. Very\nlikely it would suddenly occur to us that on this spot where we now run\nbusily to and fro a similar life and activity prevailed two thousand\nyears ago in somewhat other forms; similar passions moved mankind, and\nman was likewise convinced of the uniqueness of his existence. I would\nliken the impression which the first acquaintance with the monuments of\nantiquity so easily leaves behind to that impression which Freud\u2019s\nreference to the Oedipus legend makes\u2014for while we are still engaged\nwith the confusing impressions of the variability of the Individual\nSoul, suddenly there is opened a revelation of the simple greatness of\nthe Oedipus tragedy\u2014that never extinguished light of the Grecian\ntheatre.\n\nThis breadth of outlook carries in itself something of revelation. For\nus, the ancient psychology has long since been buried among the shadows\nof the past; in the schoolroom one could scarcely repress a sceptical\nsmile when one indiscreetly reckoned the comfortable matronly age of\nPenelope and the age of Jocasta, and comically compared the result of\nthe reckoning with the tragic-erotic struggles in the legend and drama.\nWe did not know at that time (and who knows even to-day?) that the\nmother can be the all-consuming passion of the son, which perhaps\nundermines his whole life and tragically destroys it, so that not even\nthe magnitude of the Oedipus Fate seems one jot overdrawn. Rare and\npathologically understood cases like Ninon de Lenclos and her son[4] lie\ntoo far removed from most of us to give a living impression. But when we\nfollow the paths traced out by Freud, we arrive at a recognition of the\npresent existence of such possibilities, which, although they are too\nweak to enforce incest, are still strong enough to cause disturbances of\nconsiderable magnitude in the soul. The admission of such possibilities\nto one\u2019s self does not occur without a great burst of moral revulsion.\nResistances arise which only too easily dazzle the intellect, and,\nthrough that, make knowledge of self impossible. Whenever we succeed,\nhowever, in stripping feelings from more scientific knowledge, then that\nabyss which separates our age from the antique is bridged, and, with\nastonishment, we see that Oedipus is still a living thing for us. The\nimportance of such an impression should not be undervalued. We are\ntaught by this insight that there is an identity of elementary human\nconflicts existing independent of time and place. That which affected\nthe Greeks with horror still remains true, but it is true for us only\nwhen we give up a vain illusion that we are different\u2014that is to say,\nmore moral, than the ancients. We of the present day have nearly\nsucceeded in forgetting that an indissoluble common bond binds us to the\npeople of antiquity. With this truth a path is opened to the\nunderstanding of the ancient mind; an understanding which so far has not\nexisted, and, on one side, leads to an inner sympathy, and, on the other\nside, to an intellectual comprehension. Through buried strata of the\nindividual soul we come indirectly into possession of the living mind of\nthe ancient culture, and, just precisely through that, do we win that\nstable point of view outside our own culture, from which, for the first\ntime, an objective understanding of their mechanisms would be possible.\nAt least that is the hope which we get from the rediscovery of the\nOedipus problem.\n\nThe enquiry made possible by Freud\u2019s work has already resulted\nfruitfully; we are indebted to this stimulation for some bold attacks\nupon the territory of the history of the human mind. There are the works\nof Riklin,[5] Abraham,[6] Rank,[7] Maeder,[8] Jones,[9]\u2014recently\nSilberer has joined their ranks with a beautiful investigation entitled\n\u201cPhantasie und Mythus.\u201d[10] We are indebted to Pfister[11] for a\ncomprehensive work which cannot be overlooked here, and which is of much\nimportance for Christian religious psychology. The leading purpose of\nthese works is the unlocking of historical problems through the\napplication of psychoanalytic knowledge; that is to say, knowledge drawn\nfrom the activity of the modern unconscious mind concerning specific\nhistorical material.\n\nI must refer the reader entirely to the specified works, in order that\nhe may gain information concerning the extent and the kind of insight\nwhich has already been obtained. The explanations are in many cases\ndubious in particulars; nevertheless, this detracts in no way from the\ntotal result. It would be significant enough if only the far-reaching\nanalogy between the psychologic structure of the historical relics and\nthe structure of the recent individual psychologic products alone were\ndemonstrated. This proof is possible of attainment for every intelligent\nperson through the work done up to this time. The analogy prevails\nespecially in symbolism, as Riklin, Rank, Maeder, and Abraham have\npointed out with illuminating examples; it is also shown in the\nindividual mechanisms of unconscious work, that is to say in repression,\ncondensation, etc., as Abraham explicitly shows.\n\nUp to the present time the psychoanalytic investigator has turned his\ninterest chiefly to the analysis of the individual psychologic problems.\nIt seems to me, however, that in the present state of affairs there is a\nmore or less imperative demand for the psychoanalyst to broaden the\nanalysis of the individual problems by a comparative study of historical\nmaterial relating to them, just as Freud has already done in a masterly\nmanner in his book on \u201cLeonardo da Vinci.\u201d[12] For, just as the\npsychoanalytic conceptions promote understanding of the historic\npsychologic creations, so reversedly historical materials can shed new\nlight upon individual psychologic problems. These and similar\nconsiderations have caused me to turn my attention somewhat more to the\nhistorical, in the hope that, out of this, new insight into the\nfoundations of individual psychology might be won.\n\n\n\n\n CHAPTER I\n CONCERNING THE TWO KINDS OF THINKING\n\n\nIt is a well-known fact that one of the principles of analytic\npsychology is that the dream images are to be understood symbolically;\nthat is to say, that they are not to be taken literally just as they are\npresented in sleep, but that behind them a hidden meaning has to be\nsurmised. It is this ancient idea of a dream symbolism which has\nchallenged not only criticism, but, in addition to that, the strongest\nopposition. That dreams may be full of import, and, therefore, something\nto be interpreted, is certainly neither a strange nor an extraordinary\nidea. This has been familiar to mankind for thousands of years, and,\ntherefore, seems much like a banal truth. The dream interpretations of\nthe Egyptians and Chaldeans, and the story of Joseph who interpreted\nPharaoh\u2019s dreams, are known to every one, and the dream book of\nArtemidorus is also familiar. From countless inscribed monuments of all\ntimes and peoples we learn of foreboding dreams, of significant, of\nprophetic and also of curative dreams which the Deity sent to the sick,\nsleeping in the temple. We know the dream of the mother of Augustus, who\ndreamt she was to be with child by the Deity transformed into a snake.\nWe will not heap up references and examples to bear witness to the\nexistence of a belief in the symbolism of dreams. When an idea is so\nold, and is so generally believed, it is probably true in some way, and,\nindeed, as is mostly the case, _is not literally true, but is true\npsychologically_. In this distinction lies the reason why the old fogies\nof science have from time to time thrown away an inherited piece of\nancient truth; because it was not literal but psychologic truth. For\nsuch discrimination this type of person has at no time had any\ncomprehension.\n\nFrom our experience, it is hardly conceivable that a God existing\noutside of ourselves causes dreams, or that the dream, eo ipso, foresees\nthe future prophetically. When we translate this into the psychologic,\nhowever, then the ancient theories sound much more reconcilable, namely,\n_the dream arises from a part of the mind unknown to us, but none the\nless important, and is concerned with the desires for the approaching\nday_. This psychologic formula derived from the ancient superstitious\nconception of dreams, is, so to speak, exactly identified with the\nFreudian psychology, which assumes a rising wish from the unconscious to\nbe the source of the dream.\n\nAs the old belief teaches, the Deity or the Demon speaks in symbolic\nspeech to the sleeper, and the dream interpreter has the riddle to\nsolve. In modern speech we say this means that the dream is a _series of\nimages, which are apparently contradictory and nonsensical, but arise in\nreality from psychologic material which yields a clear meaning_.\n\nWere I to suppose among my readers a far-reaching ignorance of dream\nanalysis, then I should be obliged to illustrate this statement with\nnumerous examples. To-day, however, these things are quite well known,\nso that one must proceed carefully with every-day dream material, out of\nconsideration for a public educated in these matters. It is a special\ninconvenience that no dream can be recounted without being obliged to\nadd to it half a life\u2019s history which affords the individual foundations\nof the dream, but there are some few typical dreams which can be told\nwithout too great a ballast. One of these is the dream of the sexual\nassault, which is especially prevalent among women. A girl sleeping\nafter an evening happily spent in dancing, dreams that a robber breaks\nopen her door noisily and stabs through her body with a lance. This\ntheme, which explains itself, has countless variations, some simple,\nsome complicated. Instead of the lance it is a sword, a dagger, a\nrevolver, a gun, a cannon, a hydrant, a watering pot; or the assault is\na burglary, a pursuit, a robbery, or it is some one hidden in the closet\nor under the bed. Or the danger may be illustrated by wild animals; for\ninstance, a horse which throws the dreamer to the ground and kicks her\nin the body with his hind foot; lions, tigers, elephants with\nthreatening trunks, and finally snakes in endless variety. Sometimes the\nsnake creeps into the mouth, sometimes it bites the breast like\nCleopatra\u2019s legendary asp, sometimes it comes in the r\u00f4le of the\nparadisical snake, or in the variations of Franz Stuck, whose pictures\nof snakes bear the significant titles \u201cVice,\u201d \u201cSin,\u201d \u201cLust.\u201d The mixture\nof lust and anxiety is expressed incomparably in the very atmosphere of\nthese pictures, and far more brutally, indeed, than in M\u00f6rike\u2019s charming\npoem.\n\n _The Maiden\u2019s First Love Song_\n\n What\u2019s in the net?\n Behold,\n But I am afraid,\n Do I grasp a sweet eel,\n Do I seize a snake?\n Love is a blind\n Fisherwoman;\n Tell the child\n Where to seize.\n Already it leaps in my hands.\n\n Oh, Pity, or delight!\n With nestlings and turnings\n It coils on my breast,\n It bites me, oh, wonder!\n Boldly through the skin,\n It darts under my heart.\n Oh, Love, I shudder!\n\n What can I do, what can I begin?\n That shuddering thing;\n There it crackles within\n And coils in a ring.\n It must be poisoned.\n Here it crawls around.\n Blissfully I feel as it worms\n Itself into my soul\n And kills me finally.\n\nAll these things are simple, and need no explanation to be intelligible.\nSomewhat more complicated, but still unmistakable, is the dream of a\nwoman; she sees the triumphal arch of Constantine. A cannon stands\nbefore it, to the right of it a bird, to the left a man. A shot flashes\nout of the tube; the projectile hits her; it goes into her pocket, into\nher purse. There it remains, and she holds her purse as if something\nvery precious were in it. The image disappears, and she continues to see\nonly the stock of the cannon, and over that Constantine\u2019s motto, \u201cIn hoc\nsigno vinces.\u201d\n\nThese few references to the symbolic nature of dreams are perhaps\nsufficient. For whomsoever the proof may appear insufficient, and it is\ncertainly insufficient for a beginner, further evidence may be found in\nthe fundamental work of Freud, and in the works of Stekel and Rank which\nare fuller in certain particulars. We must assume here that the dream\nsymbolism is an established fact, in order to bring to our study a mind\nsuitably prepared for an appreciation of this work. We would not be\nsuccessful if we, on the contrary, were to be astonished at the idea\nthat an intellectual image can be projected into our conscious psychic\nactivity; an image which apparently obeys such wholly other laws and\npurposes than those governing the conscious psychic product.\n\n_Why are dreams symbolic?_ Every \u201cwhy\u201d in psychology is divided into two\nseparate questions: first, _for what purpose are dreams symbolic_? We\nwill answer this question only to abandon it at once. Dreams are\nsymbolic in order that they can not be understood; in order that the\nwish, which is the source of the dream, may remain unknown. The question\nwhy this is so and not otherwise, leads us out into the far-reaching\nexperiences and trains of thought of the Freudian psychology.\n\nHere the second question interests us, viz., _How is it that dreams are\nsymbolic?_ That is to say, from where does this capacity for symbolic\nrepresentation come, of which we, in our conscious daily life, can\ndiscover apparently no traces?\n\nLet us examine this more closely. Can we really discover nothing\nsymbolic in our every-day thought? Let us follow our trains of thought;\nlet us take an example. We think of the war of 1870 and 1871. We think\nabout a series of bloody battles, the siege of Strassburg, Belfort,\nParis, the Treaty of Peace, the foundation of the German Empire, and so\non. How have we been thinking? We start with an idea, or super-idea, as\nit is also called, and without thinking of it, but each time merely\nguided by a feeling of direction, we think about individual\nreminiscences of the war. In this we can find nothing symbolic, and our\nwhole conscious thinking proceeds according to this type.[13]\n\nIf we observe our thinking very narrowly, and follow an intensive train\nof thought, as, for example, the solution of a difficult problem, then\nsuddenly we notice that we are thinking in words, that in wholly\nintensive thinking we begin to speak to ourselves, or that we\noccasionally write down the problem, or make a drawing of it so as to be\nabsolutely clear. It must certainly have happened to any one who has\nlived for some time in a foreign country, that after a certain period he\nhas begun to think in the language of the country. A very intensive\ntrain of thinking works itself out more or less in _word form_; that is,\nif one wants to express it, to teach it, or to convince any one of it.\nEvidently it directs itself wholly to the outside world. To this extent,\nthis directed or logical thinking is a reality thinking,[14] having a\nreal existence for us; that is to say, a thinking which adjusts itself\nto actual conditions,[15] where we, expressed in other words, imitate\nthe succession of objectively real things, so that the images in our\nmind follow after each other in the same strictly causal succession as\nthe historical events outside of our mind.[16]\n\nWe call this thinking, thinking with directed attention. It has, in\naddition, the peculiarity that one is tired by it, and that, on this\naccount, it is set into action only for a time. Our whole vital\naccomplishment, which is so expensive, is adaptation to environment; a\npart of it is the directed thinking, which, biologically expressed, is\nnothing but a process of psychic assimilation, which, as in every vital\naccomplishment, leaves behind a corresponding exhaustion.\n\nThe material with which we think is _language and speech concept_, a\nthing which has been used from time immemorial as something external, a\nbridge for thought, and which has a single purpose\u2014that of\ncommunication. As long as we think directedly, we think for others and\nspeak to others.[17]\n\nSpeech is originally a system of emotional and imitative sounds\u2014sounds\nwhich express terror, fear, anger, love; and sounds which imitate the\nnoises of the elements, the rushing and gurgling of water, the rolling\nof thunder, the tumults of the winds, the tones of the animal world, and\nso on; and, finally, those which represent a combination of the sounds\nof perception and of affective reaction.[18] Likewise in the more or\nless modern languages, large quantities of onomatopoetic relics are\nretained; for example, sounds for the movement of water,\u2014\n\n Rauschen, risseln, r\u00fbschen, rinnen, rennen, to rush, ruscello,\n ruisseau, river, Rhein.\n\n Wasser, wissen, wissern, pissen, piscis, fisch.\n\nThus language is originally and essentially nothing but a system of\nsigns or symbols, which denote real occurrences, or their echo in the\nhuman soul.\n\nTherefore one must decidedly agree with Anatole France,[19] when he\nsays,\n\n \u201cWhat is thought, and how do we think? We think with words; that alone\n is sensual and brings us back to nature. Think of it! The\n metaphysician has only the perfected cry of monkeys and dogs with\n which to construct the system of the world. That which he calls\n profound speculation and transcendent method is to put end to end in\n an arbitrary order the natural sounds which cry out hunger, fear, and\n love in the primitive forests, and to which were attached little by\n little the meanings which one believed to be abstract, when they were\n only crude.\n\n \u201cDo not fear that the succession of small cries, feeble and stifled,\n which compose a book of philosophy, will teach us so much regarding\n the universe, that we can live in it no longer.\u201d\n\nThus is our directed thinking, and even if we were the loneliest and\nfurthest removed from our fellows, this thinking is nothing but the\nfirst notes of a long-drawn-out call to our companions that water had\nbeen found, that we had killed the bear, that a storm was approaching,\nor that wolves were prowling around the camp. A striking paradox of\nAb\u00e9lard\u2019s which expresses in a very intuitive way the whole human\nlimitation of our complicated thinking process, reads,\u2014\u201c_Sermo generatur\nab intellectu et generat intellectum_.\u201d[20]\n\nAny system of philosophy, no matter how abstract, represents in means\nand purpose nothing more than an extremely cleverly developed\ncombination of original nature sounds.[21] Hence arises the desire of a\nSchopenhauer or a Nietzsche for recognition and understanding, and the\ndespair and bitterness of their loneliness. One might expect, perhaps,\nthat a man full of genius could pasture in the greatness of his own\nthoughts, and renounce the cheap approbation of the crowd which he\ndespises; yet he succumbs to the more powerful impulse of the herd\ninstinct. His searching and his finding, his call, belong to the herd.\n\nWhen I said just now that directed thinking is properly a thinking with\nwords, and quoted that clever testimony of Anatole France as drastic\nproof of it, a misunderstanding might easily arise, namely, that\ndirected thinking is really only \u201cword.\u201d That certainly would go too\nfar. Language should, however, be comprehended in a wider sense than\nthat of speech, which is in itself only the expression of the formulated\nthought which is capable of being communicated in the widest sense.\nOtherwise, the deaf mute would be limited to the utmost in his capacity\nfor thinking, which is not the case in reality. Without any knowledge of\nthe spoken word, he has his \u201clanguage.\u201d This language, considered from\nthe standpoint of history, or in other words, directed thinking, is here\na descendant of the primitive words, as, for instance, Wundt[22]\nexpresses it.\n\n \u201cA further important result of that co-operation of sound and sign\n interchange consists in the fact that very many words gradually lose\n altogether their original concrete thought meaning, and turn into\n signs for general ideas and for the expression of the apperceptive\n functions of relation and comparison and their products. In this\n manner abstract thought develops, which, because it would not be\n possible without the change of meaning lying at the root of it, is\n indeed a production of that psychic and psychophysical reciprocal\n action out of which the development of language takes place.\u201d\n\nJodl[23] denies the identity of language and thought, because, for one\nreason, one and the same psychic fact might be expressed in different\nlanguages in different ways. From that he draws the conclusion that a\n\u201csuper-language thinking\u201d exists. Certainly there is such a thing,\nwhether with Erdmann one considers it \u201chypologisch,\u201d or with Jodl as\n\u201csuper-language.\u201d Only this is not logical thinking. My conception of it\nagrees with the noteworthy contribution made by Baldwin, which I will\nquote here word for word.[24]\n\n \u201cThe transmission from pre-judgmental to judgmental meaning is just\n that from knowledge which has social confirmation to that which gets\n along without it. The meanings utilized for judgment are those already\n developed in their presuppositions and applications through the\n confirmation of social intercourse. Thus, the personal judgment,\n trained in the methods of social rendering, and disciplined by the\n interaction of its social world, projects its content into that world\n again. In other words, the platform for all movement into the\n assertion of individual judgment\u2014the level from which new experience\n is utilized\u2014is already and always socialized; and it is just this\n movement that we find reflected in the actual results as the sense of\n the \u2018appropriateness\u2019 or synomic character of the meaning rendered.\n\n \u201cNow the development of thought, as we are to see in more detail, is\n by a method essentially of trial and error, of experimentation, of the\n use of meanings as worth more than they are as yet recognized to be\n worth. The individual must use his own thoughts, his established\n knowledges, his grounded judgments, for the embodiment of his new\n inventive constructions. He erects his thought as we say\n \u2018schematically\u2019\u2014in logic terms, \u2018problematically,\u2019 conditionally,\n disjunctively; projecting into the world an opinion still peculiar to\n himself, as if it were true. _Thus all discovery proceeds._ But this\n is, from the linguistic point of view, still to use the current\n language, still to work by meanings already embodied in social and\n conventional usage.\n\n \u201cLanguage grows, therefore, just as thought does, by never losing its\n synomic or dual reference; its meaning is both personal and social.\n\n \u201cIt is the register of tradition, the record of racial conquest, the\n deposit of all the gains made by the genius of individuals.... The\n social copy-system, thus established, reflects the judgmental\n processes of the race, and in turn becomes the training school of the\n judgment of new generations.\n\n \u201cMost of the training of the self, whereby the vagaries of personal\n reaction to fact and image are reduced to the basis of sound judgment,\n comes through the use of speech. When the child speaks, he lays before\n the world his suggestion for a general or common meaning. The\n reception he gets confirms or refutes him. In either case he is\n instructed. His next venture is now from a platform of knowledge on\n which the newer item is more nearly convertible into the common coin\n of effective intercourse. The point to notice here is not so much the\n exact mechanism of the exchange\u2014secondary conversion\u2014by which this\n gain is made, as the training in judgment that the constant use of it\n affords. In each case, effective judgment is the common judgment.\n\n \u201cHere the object is to point out that it is secured by the development\n of a function _whose rise is directly ad hoc_, directly for the social\n experimentation by which growth in personal competence is advanced as\n well\u2014_the function of speech_.\n\n \u201cIn language, therefore, to sum up the foregoing, we have the\n tangible\u2014the actual\u2014the historical\u2014instrument of the development and\n conservation of psychic meaning. It is the material evidence and proof\n of the _concurrence of social and personal judgment_. In it synomic\n meaning, judged as \u2018appropriate,\u2019 becomes \u2018social\u2019 meaning, held as\n socially generalized and acknowledged.\u201d\n\nThese arguments of Baldwin abundantly emphasize the wide-reaching\nlimitations of thinking caused by language.[25] These limitations are of\nthe greatest significance, both subjectively and objectively; at least\ntheir meaning is great enough to force one to ask one\u2019s self if, after\nall, in regard to independence of thought, Franz Mauthner, thoroughly\nsceptical, is not really correct in his view that thinking is speech and\nnothing more. Baldwin expresses himself more cautiously and reservedly;\nnevertheless, his inner meaning is plainly in favor of the primacy of\nspeech (naturally not in the sense of the spoken word); the directed\nthinking, or as we might perhaps call it, the thinking in internal\nspeech, is the manifest instrument of culture, and we do not go astray\nwhen we say that the powerful work of education which the centuries have\ngiven to directed thinking has produced, just through the peculiar\ndevelopment of thinking from the individual subjective into the social\nobjective, a practical application of the human mind to which we owe\nmodern empiricism and technic, and which occurs for absolutely the first\ntime in the history of the world. Inquisitive minds have often tormented\nthemselves with the question why the undoubtedly extraordinary knowledge\nof mathematics and principles and material facts united with the\nunexampled art of the human hand in antiquity never arrived at the point\nof developing those known technical statements of fact, for instance,\nthe principles of simple machines, beyond the realm of the amusing and\ncurious to a real technic in the modern sense. There is necessarily only\none answer to this; the ancients almost entirely, with the exception of\na few extraordinary minds, lacked the capacity to allow their interest\nto follow the transformations of inanimate matter to the extent\nnecessary for them to be able to reproduce the process of nature,\ncreatively and through their own art, by means of which alone they could\nhave succeeded in putting themselves in possession of the force of\nnature. That which they lacked was training in directed thinking, or, to\nexpress it psychoanalytically, the ancients did not succeed in tearing\nloose the libido which might be sublimated, from the other natural\nrelations, and did not turn voluntarily to anthropomorphism. The secret\nof the development of culture lies in the _mobility of the libido_, and\nin its capacity for transference. It is, therefore, to be assumed that\nthe directed thinking of our time is a more or less modern acquisition,\nwhich was lacking in earlier times.\n\nBut with that we come to a further question, viz., what happens if we do\nnot think directedly? Then our thinking lacks the major idea, and the\nfeeling of direction which emanates from that.[26] We no longer compel\nour thoughts along a definite track, but let them float, sink and mount\naccording to their own gravity. According to Kulpe[27] thinking is a\nkind of inner will action, the absence of which necessarily leads to an\nautomatic play of ideas. James understands the non-directed thinking, or\n\u201cmerely associative\u201d thinking, as the ordinary one. He expresses himself\nabout that in the following manner:\n\n \u201cOur thought consists for the great part of a series of images, one of\n which produces the other; _a sort of passive dream-state of which the\n higher animals are also capable_. This sort of thinking leads,\n nevertheless, to reasonable conclusions of a practical as well as of a\n theoretical nature.\n\n \u201cAs a rule, the links of this sort of irresponsible thinking, which\n are accidentally bound together, are empirically concrete things, not\n abstractions.\u201d\n\nWe can, in the following manner, complete these definitions of William\nJames. This sort of thinking does not tire us; it quickly leads us away\nfrom reality into phantasies of the past and future. Here, thinking in\nthe form of speech ceases, image crowds upon image, feeling upon\nfeeling; more and more clearly one sees a tendency which creates and\nmakes believe, not as it truly is, but as one indeed might wish it to\nbe.[28] The material of these thoughts which turns away from reality,\ncan naturally be only the past with its thousand memory pictures. The\ncustomary speech calls this kind of thinking \u201cdreaming.\u201d\n\nWhoever attentively observes himself will find the general custom of\nspeech very striking, for almost every day we can see for ourselves how,\nwhen falling asleep, phantasies are woven into our dreams, so that\nbetween the dreams of day and night there is not so great a difference.\nThus we have two forms of thinking\u2014_directed thinking_ and _dream or\nphantasy thinking_. The first, working for communication with speech\nelements, is troublesome and exhausting; the latter, on the contrary,\ngoes on without trouble, working spontaneously, so to speak, with\nreminiscences. The first creates innovations, adaptations, imitates\nreality and seeks to act upon it. The latter, on the contrary, turns\naway from reality, sets free subjective wishes, and is, in regard to\nadaptation, wholly unproductive.[29]\n\nLet us leave aside the query as to why we possess these two different\nways of thinking, and turn back to the second proposition, namely, how\ncomes it that we have two different ways of thinking? I have intimated\nabove that history shows us that directed thinking was not always as\ndeveloped as it is at present. In this age the most beautiful expression\nof directed thinking is science, and the technic fostered by it. Both\nthings are indebted for their existence simply to an energetic education\nin directed thinking. At the time, however, when a few forerunners of\nthe present culture, like the poet Petrarch, first began to appreciate\nNature understandingly[30] there was already in existence an equivalent\nfor our science, to wit, scholasticism.[31] This took its objects from\nthe phantasies of the past, and it gave to the mind a dialectic training\nin directed thinking. The only success which beckoned the thinker was\nrhetorical victory in disputation, and not a visible transformation of\nreality.\n\nThe subjects of thinking were often astonishingly phantastical; for\nexample, questions were discussed, such as how many angels could have a\nplace on the point of a needle? Whether Christ could have done his work\nof redemption equally well if he had come into the world as a pea? The\npossibility of such problems, to which belong the metaphysical problems\nin general, viz., to be able to know the unknowable, shows us of what\npeculiar kind that mind must have been which created such things which\nto us are the height of absurdity. Nietzsche had guessed, however, at\nthe biological background of this phenomenon when he spoke of the\n\u201cbeautiful tension\u201d of the Germanic mind which the Middle Ages created.\nTaken historically, scholasticism, in the spirit of which persons of\ntowering intellectual powers, such as Thomas of Aquinas, Duns Scotus,\nAb\u00e9lard, William of Occam and others, have labored, is the mother of the\nmodern scientific attitude, and a later time will see clearly how and in\nwhat scholasticism still furnishes living undercurrents to the science\nof to-day. Its whole nature lies in dialectic gymnastics which have\nraised the symbol of speech, the word, to an almost absolute meaning, so\nthat it finally attained to that substantiality which expiring antiquity\ncould lend to its _logos_ only temporarily, through attributes of\nmystical valuation. The great work of scholasticism, however, appears to\nbe the foundation of firmly knitted intellectual sublimation, the\n_conditio sine qua non_ of the modern scientific and technical spirit.\n\nShould we go further back into history, we shall find that which to-day\nwe call science, dissolved into an indistinct cloud. The modern\nculture-creating mind is incessantly occupied in stripping off all\nsubjectivity from experience, and in finding those formulas which bring\nNature and her forces to the best and most fitting expression. It would\nbe an absurd and entirely unjustified self-glorification if we were to\nassume that we are more energetic or more intelligent than the\nancients\u2014our materials for knowledge have increased, but not our\nintellectual capacity. For this reason, we become immediately as\nobstinate and insusceptible in regard to new ideas as people in the\ndarkest times of antiquity. Our knowledge has increased but not our\nwisdom. The main point of our interest is displaced wholly into material\nreality; antiquity preferred a mode of thought which was more closely\nrelated to a phantastic type. Except for a sensitive perspicuity towards\nworks of art, not attained since then, we seek in vain in antiquity for\nthat precise and concrete manner of thinking characteristic of modern\nscience. We see the antique spirit create not science but mythology.\nUnfortunately, we acquire in school only a very paltry conception of the\nrichness and immense power of life of Grecian mythology.\n\nTherefore, at first glance, it does not seem possible for us to assume\nthat that energy and interest which to-day we put into science and\ntechnic, the man of antiquity gave in great part to his mythology. That,\nnevertheless, gives the explanation for the bewildering changes, the\nkaleidoscopic transformations and new syncretistic groupings, and the\ncontinued rejuvenation of the myths in the Grecian sphere of culture.\nHere, we move in a world of phantasies, which, little concerned with the\nouter course of things, flows from an inner source, and, constantly\nchanging, creates now plastic, now shadowy shapes. This phantastical\nactivity of the ancient mind created artistically _par excellence_. The\nobject of the interest does not seem to have been to grasp hold of the\n\u201chow\u201d of the real world as objectively and exactly as possibly, but to\n\u00e6sthetically adapt subjective phantasies and expectations. There was\nvery little place among ancient people for the coldness and disillusion\nwhich Giordano Bruno\u2019s thoughts on eternity and Kepler\u2019s discoveries\nbrought to modern humanity. The na\u00efve man of antiquity saw in the sun\nthe great Father of the heaven and the earth, and in the moon the\nfruitful good Mother. Everything had its demons; they animated equally a\nhuman being and his brother, the animal. Everything was considered\naccording to its anthropomorphic or theriomorphic attributes, as human\nbeing or animal. Even the disc of the sun was given wings or four feet,\nin order to illustrate its movement. Thus arose an idea of the universe\nwhich was not only very far from reality, but was one which corresponded\nwholly to subjective phantasies.\n\nWe know, from our own experience, this state of mind. It is an infantile\nstage. To a child the moon is a man or a face or a shepherd of the\nstars. The clouds in the sky seem like little sheep; the dolls drink,\neat and sleep; the child places a letter at the window for the\nChrist-child; he calls to the stork to bring him a little brother or\nsister; the cow is the wife of the horse, and the dog the husband of the\ncat. We know, too, that lower races, like the negroes, look upon the\nlocomotive as an animal, and call the drawers of the table the child of\nthe table.\n\nAs we learn through Freud, the dream shows a similar type. Since the\ndream is unconcerned with the real condition of things, it brings the\nmost heterogeneous matter together, and a world of impossibilities takes\nthe place of realities. Freud finds progression characteristic of\nthinking when awake; that is to say, the advancement of the thought\nexcitation from the system of the inner or outer perception through the\n\u201cendopsychic\u201d work of association, conscious and unconscious, to the\nmotor end; that is to say, towards innervation. In the dream he finds\nthe reverse, namely, regression of the thought excitation from the\npreconscious or unconscious to the system of perception, by the means of\nwhich the dream receives its ordinary impression of sensuous\ndistinctness, which can rise to an almost hallucinating clearness. The\ndream thinking moves in a retrograde manner towards the raw material of\nmemory. \u201cThe structure of the dream thoughts is dissolved during the\nprogress of regression into its raw material.\u201d The reanimation of the\noriginal perception is, however, only one side of regression. The other\nside is regression to the infantile memory material, which might also be\nunderstood as regression to the original perception, but which deserves\nespecial mention on account of its independent importance. This\nregression might, indeed, be considered as \u201chistorical.\u201d The dream,\naccording to this conception, might also be described as _the substitute\nof the infantile scene, changed through transference into the recent\nscene_.\n\nThe infantile scene cannot carry through its revival; it must be\nsatisfied with its return as a dream. From this conception of the\nhistorical side of regression, it follows consequently that the modes of\nconclusion of the dream, in so far as one may speak of them, must show\nat the same time an analogous and infantile character. This is truly the\ncase, as experience has abundantly shown, so that to-day every one who\nis familiar with the subject of dream analysis confirms Freud\u2019s\nproposition that _dreams are a piece of the conquered life of the\nchildish soul_. Inasmuch as the childish psychic life is undeniably of\nan archaic type, this characteristic belongs to the dream in quite an\nunusual degree. Freud calls our attention to this especially.\n\n \u201cThe dream, which fulfils its wishes by a short, regressive path,\n affords us only an example of the primary method of working of the\n psychic apparatus, which has been abandoned by us as unsuitable. That\n which once ruled in the waking state, when the psychical life was\n still young and impotent, appears to be banished to the dream life, in\n somewhat the same way as the bow and arrow, those discarded, primitive\n weapons of adult humanity, have been relegated to the nursery.\u201d[32]\n\nAll this experience suggests to us that we draw a parallel between the\nphantastical, mythological thinking of antiquity and the similar\nthinking of children, between the lower human races and dreams.[33] This\ntrain of thought is not a strange one for us, but quite familiar through\nour knowledge of comparative anatomy and the history of development,\nwhich show us how the structure and function of the human body are the\nresults of a series of embryonic changes which correspond to similar\nchanges in the history of the race. Therefore, the supposition is\njustified that ontogenesis corresponds in psychology to phylogenesis.\nConsequently, it would be true, as well, that the state of infantile\nthinking in the child\u2019s psychic life, as well as in dreams, is nothing\nbut a re-echo of the prehistoric and the ancient.[34]\n\nIn regard to this, Nietzsche takes a very broad and remarkable\nstandpoint.[35]\n\n \u201cIn our sleep and in our dreams we pass through the whole thought of\n earlier humanity. I mean, in the same way that man reasons in his\n dreams, he reasoned when in the waking state many thousands of years.\n The first _causa_ which occurred to his mind in reference to anything\n that needed explanation, satisfied him and passed for truth. In the\n dream this atavistic relic of humanity manifests its existence within\n us, for it is the foundation upon which the higher rational faculty\n developed, and which is still developing in every individual. The\n dream carries us back into earlier states of human culture, and\n affords us a means of understanding it better. The dream thought is so\n easy to us now, because we are so thoroughly trained to it through the\n interminable stages of evolution during which this phantastic and\n facile form of theorizing has prevailed. To a certain extent the dream\n is a restorative for the brain, which during the day is called upon to\n meet the severe demands for trained thought, made by the conditions of\n a higher civilization.\n\n \u201cFrom these facts, we can understand how lately more acute logical\n thinking, the taking seriously of cause and effect, has been\n developed; when our functions of reason and intelligence still reach\n back involuntarily to those primitive forms of conclusion, and we live\n about half our lives in this condition.\u201d\n\nWe have already seen that Freud, independently of Nietzsche, has reached\na similar standpoint from the basis of dream analysis. The step from\nthis established proposition to the perception of the myths as familiar\ndream images is no longer a great one. Freud has formulated this\nconclusion himself.[36]\n\n \u201cThe investigation of this folk-psychologic formation, myths, etc., is\n by no means finished at present. To take an example of this, however,\n it is probable that the myths correspond to the distorted residue of\n wish phantasies of whole nations, the secularized dreams of young\n humanity.\u201d\n\nRank[37] understands the myths in a similar manner, as a mass dream of\nthe people.[38] Riklin[39] has insisted rightly upon the dream mechanism\nof the fables, and Abraham[40] has done the same for the myths. He says:\n\n \u201cThe myth is a fragment of the infantile soul-life of the people.\u201d\n\nand\n\n \u201cThus the myth is a _sustained, still remaining_ fragment from the\n infantile soul-life of the people, and the dream is the myth of the\n individual.\u201d\n\nAn unprejudiced reading of the above-mentioned authors will certainly\nallay all doubts concerning the intimate connection between dream\npsychology and myth psychology. The conclusion results almost from\nitself, that the age which created the myths thought childishly\u2014that is\nto say, phantastically, as in our age is still done, to a very great\nextent (associatively or analogically) in dreams. The beginnings of myth\nformations (in the child), the taking of phantasies for realities, which\nis partly in accord with the historical, may easily be discovered among\nchildren.\n\nOne might raise the objection that the mythological inclinations of\nchildren are implanted by education. The objection is futile. Has\nhumanity at all ever broken loose from the myths? Every man has eyes and\nall his senses to perceive that the world is dead, cold and unending,\nand he has never yet seen a God, nor brought to light the existence of\nsuch from empirical necessity. On the contrary, there was need of a\nphantastic, indestructible optimism, and one far removed from all sense\nof reality, in order, for example, to discover in the shameful death of\nChrist really the highest salvation and the redemption of the world.\nThus one can indeed withhold from a child the substance of earlier myths\nbut not take from him the need for mythology. One can say, that should\nit happen that all traditions in the world were cut off with a single\nblow, then with the succeeding generation, the whole mythology and\nhistory of religion would start over again. Only a few individuals\nsucceed in throwing off mythology in a time of a certain intellectual\nsupremacy\u2014the mass never frees itself. Explanations are of no avail;\nthey merely destroy a transitory form of manifestation, but not the\ncreating impulse.\n\nLet us again take up our earlier train of thought.\n\nWe spoke of the ontogenetic re-echo of the phylogenetic psychology among\nchildren, we saw that phantastic thinking is a characteristic of\nantiquity, of the child, and of the lower races; but now we know also\nthat our modern and adult man is given over in large part to this same\nphantastic thinking, which enters as soon as the directed thinking\nceases. A lessening of the interest, a slight fatigue, is sufficient to\nput an end to the directed thinking, the exact psychological adaptation\nto the real world, and to replace it with phantasies. We digress from\nthe theme and give way to our own trains of thought; if the slackening\nof the attention increases, then we lose by degrees the consciousness of\nthe present, and the phantasy enters into possession of the field.\n\nHere the important question obtrudes itself: How are phantasies created?\nFrom the poets we learn much about it; from science we learn little. The\npsychoanalytic method, presented to science by Freud, shed light upon\nthis for the first time. It showed us that there are typical cycles. The\nstutterer imagines he is a great orator. The truth of this, Demosthenes,\nthanks to his energy, has proven. The poor man imagines himself to be a\nmillionaire, the child an adult. The conquered fight out victorious\nbattles with the conquerer; the unfit torments or delights himself with\nambitious plans. We imagine that which we lack. The interesting question\nof the \u201cwhy\u201d of all this we must here leave unanswered, while we return\nto the historic problem: From what source do the phantasies draw their\nmaterials?[41] We chose, as an example, a typical phantasy of puberty. A\nchild in that stage before whom the whole frightening uncertainty of the\nfuture fate opens, puts back the uncertainty into the past, through his\nphantasy, and says, \u201cIf only I were not the child of my ordinary\nparents, but the child of a rich and fashionable count, and had been\nmerely passed over to my parents, then some day a golden coach would\ncome, and the count would take his child back with him to his wonderful\ncastle,\u201d and so it goes on, as in Grimm\u2019s Fairy Tales which the mother\ntells to her children.[42] With a normal child, it stops with the\nfugitive, quickly-passing idea which is soon covered over and forgotten.\nHowever, at one time, and that was in the ancient world of culture, the\nphantasy was an openly acknowledged institution. The heroes,\u2014I recall\nRomulus and Remus, Semiramis, Moses and many others,\u2014have been separated\nfrom their real parents.[43] Others are directly sons of gods, and the\nnoble races derive their family trees from heroes and gods. As one sees\nby this example, the phantasy of modern humanity is nothing but a\nre-echo of an old-folk-belief, which was very widespread originally.[44]\nThe ambitious phantasy chooses, among others, a form which is classic,\nand which once had a true meaning. The same thing holds good in regard\nto the sexual phantasy. In the preamble we have spoken of dreams of\nsexual assault: the robber who breaks into the house and commits a\ndangerous act. That, too, is a mythological theme, and in the\nprehistoric era was certainly a reality too.[45] Wholly apart from the\nfact that the capture of women was something general in the lawless\nprehistoric times, it was also a subject of mythology in cultivated\nepochs. I recall the capture of Proserpina, Deianira, Europa, the Sabine\nwomen, etc. We must not forget that, even to-day, marriage customs exist\nin various regions which recall the ancient custom of marriage by\ncapture.\n\nThe symbolism of the instrument of coitus was an inexhaustible material\nfor ancient phantasy. It furnished a widespread cult that was designated\nphallic, the object of reverence of which was the phallus. The companion\nof Dionysus was Phales, a personification of the phallus proceeding from\nthe phallic Herme of Dionysus. The phallic symbols were countless. Among\nthe Sabines, the custom existed for the bridegroom to part the bride\u2019s\nhair with a lance. The bird, the fish and the snake were phallic\nsymbols. In addition, there existed in enormous quantities theriomorphic\nrepresentations of the sexual instinct, in connection with which the\nbull, the he-goat, the ram, the boar and the ass were frequently used.\nAn undercurrent to this choice of symbol was furnished by the sodomitic\ninclination of humanity. When in the dream phantasy of modern man, the\nfeared man is replaced by an animal, there is recurring in the\nontogenetic re-echo the same thing which was openly represented by the\nancients countless times. There were he-goats which pursued nymphs,\nsatyrs with she-goats; in still older times in Egypt there even existed\na shrine of a goat god, which the Greeks called Pan, where the\nHierodules prostituted themselves with goats.[46] It is well known that\nthis worship has not died out, but continues to live as a special custom\nin South Italy and Greece.[47]\n\nTo-day we feel for such a thing nothing but the deepest abhorrence, and\nnever would admit it still slumbered in our souls. Nevertheless, just as\ntruly as the idea of the sexual assault is there, so are these things\nthere too; which we should contemplate still more closely,\u2014not through\nmoral eye-glasses, with horror, but with interest as a natural science,\nsince these things are venerable relics of past culture periods. We\nhave, even to-day, a clause in our penal code against sodomy. But that\nwhich was once so strong as to give rise to a worship among a highly\ndeveloped people has probably not wholly disappeared from the human soul\nduring the course of a few generations. We may not forget that since the\nsymposium of Plato, in which homo-sexuality faces us on the same level\nwith the so-called \u201cnormal sexuality,\u201d only eighty generations have\npassed. And what are eighty generations? They shrink to an imperceptible\nperiod of time when compared with the space of time which separates us\nfrom the homo-Neandertalensis or Heidelbergensis. I might call to mind,\nin this connection, some choice thoughts of the great historian\nGuglielmo Ferrero:[48]\n\n \u201cIt is a very common belief that the further man is separated from the\n present by time, the more does he differ from us in his thoughts and\n feelings; that the psychology of humanity changes from century to\n century, like fashions of literature. Therefore, no sooner do we find\n in past history an institution, a custom, a law or a belief a little\n different from those with which we are familiar, than we immediately\n search for some complex meanings, which frequently resolve themselves\n into phrases of doubtful significance.\n\n \u201cIndeed, man does not change so quickly; his psychology at bottom\n remains the same, and even if his culture varies much from one epoch\n to another, it does not change the functioning of his mind. The\n fundamental laws of the mind remain the same, at least during the\n short historical period of which we have knowledge, and all phenomena,\n even the most strange, must be capable of explanation by those common\n laws of the mind which we can recognize in ourselves.\u201d\n\nThe psychologist should accept this viewpoint without reservation as\npeculiarly applicable to himself. To-day, indeed, in our civilization\nthe phallic processions, the Dionysian mysteries of classical Athens,\nthe barefaced Phallic emblems, have disappeared from our coins, houses,\ntemples and streets; so also have the theriomorphic representations of\nthe Deity been reduced to small remnants, like the Dove of the Holy\nGhost, the Lamb of God and the Cock of Peter adorning our church towers.\nIn the same way, the capture and violation of women have shrunken away\nto crimes. Yet all of this does not affect the fact that we, in\nchildhood, go through a period in which the impulses toward these\narchaic inclinations appear again and again, and that through all our\nlife we possess, side by side with the newly recruited, directed and\nadapted thought, a phantastic thought which corresponds to the thought\nof the centuries of antiquity and barbarism. Just as our bodies still\nkeep the reminders of old functions and conditions in many old-fashioned\norgans, so our minds, too, which apparently have outgrown those archaic\ntendencies, nevertheless bear the marks of the evolution passed through,\nand the very ancient re-echoes, at least dreamily, in phantasies.\n\nThe symbolism which Freud has discovered, is revealed as an expression\nof a thinking and of an impulse limited to the dream, to wrong conduct,\nand to derangements of the mind, which form of thinking and impulse at\none time ruled as the mightiest influence in past culture epochs.\n\nThe question of _whence_ comes the inclination and ability which enables\nthe mind to express itself symbolically, brings us to the distinction\nbetween the two kinds of thinking\u2014the directed and adapted on one hand,\nand the subjective, fed by our own egotistic wishes, on the other. The\nlatter form of thinking, presupposing that it were not constantly\ncorrected by the adapted thinking, must necessarily produce an\noverwhelmingly subjectively distorted idea of the world. We regard this\nstate of mind as infantile. It lies in our individual past, and in the\npast of mankind.\n\nWith this we affirm the important fact that man in his phantastic\nthinking has kept a condensation of the psychic history of his\ndevelopment. An extraordinarily important task, which even to-day is\nhardly possible, is to give a systematic description of phantastic\nthinking. One may, at the most, sketch it. While directed thinking is a\nphenomenon conscious throughout,[49] the same cannot be asserted of\nphantastic thinking. Doubtless, a great part of it still falls entirely\nin the realm of the conscious, but, at least, just as much goes along in\nhalf shadows, and generally an undetermined amount in the unconscious;\nand this can, therefore, be disclosed only indirectly.[50] By means of\nphantastic thinking, directed thinking is connected with the oldest\nfoundations of the human mind, which have been for a long time beneath\nthe threshold of the consciousness. The products of this phantastic\nthinking arising directly from the consciousness are, first, waking\ndreams, or day-dreams, to which Freud, Flournoy, Pick and others have\ngiven special attention; then the dreams which offer to the\nconsciousness, at first, a mysterious exterior, and win meaning only\nthrough the indirectly inferred unconscious contents. Lastly, there is a\nso-called wholly unconscious phantasy system in the split-off complex,\nwhich exhibits a pronounced tendency towards the production of a\ndissociated personality.[51]\n\nOur foregoing explanations show wherein the products arising from the\nunconscious are related to the mythical. From all these signs it may be\nconcluded that the soul possesses in some degree historical strata, the\noldest stratum of which would correspond to the unconscious. The result\nof that must be that an introversion occurring in later life, according\nto the Freudian teaching, seizes upon regressive infantile reminiscences\ntaken from the individual past. That first points out the way; then,\nwith stronger introversion and regression (strong repressions,\nintroversion psychoses), there come to light pronounced traits of an\narchaic mental kind which, under certain circumstances, might go as far\nas the re-echo of a once manifest, archaic mental product.\n\nThis problem deserves to be more thoroughly discussed. As a concrete\nexample, let us take the history of the pious Abb\u00e9 Oegger which Anatole\nFrance has communicated to us.[52] This priest was a hypercritical man,\nand much given to phantasies, especially in regard to one question,\nviz., the fate of Judas; whether he was really damned, as the teaching\nof the church asserts, to everlasting punishment, or whether God had\npardoned him after all. Oegger sided with the intelligent point of view\nthat God, in his all-wisdom, had chosen Judas as an instrument, in order\nto bring about the highest point of the work of redemption by\nChrist.[53] This necessary instrument, without the help of which the\nhuman race would not have been a sharer in salvation, could not possibly\nbe damned by the all-good God. In order to put an end to his doubts,\nOegger went one night to the church, and made supplication for a sign\nthat Judas was saved. Then he felt a heavenly touch upon his shoulder.\nFollowing this, Oegger told the Archbishop of his resolution to go out\ninto the world to preach God\u2019s unending mercy.\n\nHere we have a richly developed phantasy system before us. It is\nconcerned with the subtle and perpetually undecided question as to\nwhether the legendary figure of Judas is damned or not. The Judas legend\nis, in itself, mythical material, viz., the malicious betrayal of a\nhero. I recall Siegfried and Hagen, Balder and Loki. Siegfried and\nBalder were murdered by a faithless traitor from among their closest\nassociates. This myth is moving and tragic\u2014it is not honorable battle\nwhich kills the noble, but evil treachery. It is, too, an occurrence\nwhich is historical over and over again. One thinks of C\u00e6sar and Brutus.\nSince the myth of such a deed is very old, and still the subject of\nteaching and repetition, it is the expression of a psychological fact,\nthat envy does not allow humanity to sleep, and that all of us carry, in\na hidden recess of our heart, a deadly wish towards the hero. This rule\ncan be applied generally to mythical tradition. _It does not set forth\nany account of the old events, but rather acts in such a way that it\nalways reveals a thought common to humanity, and once more rejuvenated._\nThus, for example, the lives and deeds of the founders of old religions\nare the purest condensations of typical, contemporaneous myths, behind\nwhich the individual figure entirely disappears.[54]\n\nBut why does our pious Abb\u00e9 torment himself with the old Judas legend?\nHe first went into the world to preach the gospel of mercy, and then,\nafter some time, he separated from the Catholic church and became a\nSwedenborgian. Now we understand his Judas phantasy. _He was the Judas_\nwho betrayed his Lord. Therefore, first of all, he had to make sure of\nthe divine mercy, in order to be Judas in peace.\n\nThis case throws a light upon the mechanism of the phantasies in\ngeneral. The known, conscious phantasy may be of mythical or other\nmaterial; it is not to be taken seriously as such, for it has an\nindirect meaning. If we take it, however, as important per se, then the\nthing is not understandable, and makes one despair of the efficiency of\nthe mind. But we saw, in the case of Abb\u00e9 Oegger, that his doubts and\nhis hopes did not turn upon the historical problem of Judas, but upon\nhis own personality, which wished to win a way to freedom for itself\nthrough the solution of the Judas problem.\n\n_The conscious phantasies tell us of mythical or other material of\nundeveloped or no longer recognized wish tendencies in the soul._ As is\neasily to be understood, an innate tendency, an acknowledgment of which\none refuses to make, and which one treats as non-existent, can hardly\ncontain a thing that may be in accord with our conscious character. It\nconcerns the tendencies which are considered immoral, and as generally\nimpossible, and the strongest resentment is felt towards bringing them\ninto the consciousness. What would Oegger have said had he been told\nconfidentially that he was preparing himself for the Judas r\u00f4le? And\nwhat in ourselves do we consider immoral and non-existent, or which we\nat least wish were non-existent? It is that which in antiquity lay\nwidespread on the surface, viz., sexuality in all its various\nmanifestations. Therefore, we need not wonder in the least when we find\nthis at the base of most of our phantasies, even if the phantasies have\na different appearance. Because Oegger found the damnation of Judas\nincompatible with God\u2019s goodness, he thought about the conflict in that\nway; that is the conscious sequence. Along with this is the unconscious\nsequence; because Oegger himself wished to be a Judas, he first made\nsure of the goodness of God. To Oegger, Judas was the symbol of his own\nunconscious tendency, and he made use of this symbol in order to be able\nto meditate over his unconscious wish. The direct coming into\nconsciousness of the Judas wish would have been too painful for him.\n_Thus, there must be typical myths which are really the instruments of a\nfolk-psychological complex treatment._ Jacob Burckhardt seems to have\nsuspected this when he once said that every Greek of the classical era\ncarried in himself a fragment of the Oedipus, just as every German\ncarries a fragment of Faust.[55]\n\nThe problem which the simple story of the Abb\u00e9 Oegger has brought\nclearly before us confronts us again when we prepare to examine\nphantasies which owe their existence this time to an exclusively\nunconscious work. We are indebted for the material which we will use in\nthe following chapters to the useful publication of an American woman,\nMiss Frank Miller, who has given to the world some poetical\nunconsciously formed phantasies under the title, \u201cQuelque faits\nd\u2019imagination cr\u00e9atrice subconsciente.\u201d\u2014_Vol. V., Archives de\nPsychologie, 1906._[56]\n\n\n\n\n CHAPTER II\n THE MILLER PHANTASIES\n\n\nWe know, from much psychoanalytic experience, that whenever one recounts\nhis phantasies or his dreams, he deals not only with the most important\nand intimate of his problems, but with the one the most painful at that\nmoment.[57]\n\nSince in the case of Miss Miller we have to do with a complicated\nsystem, we must give our attention carefully to the particulars which I\nwill discuss, following as best I can Miss Miller\u2019s presentation.\n\nIn the first chapter, \u201cPh\u00e9nom\u00e8nes de suggestion passag\u00e8re ou\nd\u2019autosuggestion instantan\u00e9e,\u201d Miss Miller gives a list of examples of\nher unusual suggestibility, which she herself considers as a symptom of\nher nervous temperament; for example, she is excessively fond of caviar,\nwhereas some of her relatives loathe it. However, as soon as any one\nexpresses his loathing, she herself feels momentarily the same loathing.\nI do not need to emphasize especially the fact that such examples are\nvery important in individual psychology; that caviar is a food for which\nnervous women frequently have an especial predilection, is a fact well\nknown to the psychoanalyst.\n\nMiss Miller has an extraordinary faculty for taking other people\u2019s\nfeelings upon herself, and of identification; for example, she\nidentifies herself to such a degree in \u201cCyrano\u201d with the wounded\nChristian de Neuvillette, that she feels in her own breast a truly\npiercing pain at that place where Christian received the deadly blow.\n\nFrom the viewpoint of analytic psychology, the theatre, aside from any\nesthetic value, may be considered as an institution for the treatment of\nthe mass complex. The enjoyment of the comedy, or of the dramatic plot\nending happily is produced by an unreserved identification of one\u2019s own\ncomplexes with the play. The enjoyment of tragedy lies in the thrilling\nyet satisfactory feeling that something which might occur to one\u2019s self\nis happening to another. The sympathy of our author with the dying\nChristian means that there is in her a complex awaiting a similar\nsolution, which whispers softly to her \u201chodie tibi, cras mihi,\u201d and that\none may know exactly what is considered the effectual moment Miss Miller\nadds that she felt a pain in her breast, \u201cLorsque Sarah Bernhardt se\npr\u00e9cipite sur lui pour \u00e9tancher le sang de sa blessure.\u201d Therefore the\neffectual moment is when the love between Christian and Roxane comes to\na sudden end.\n\nIf we glance over the whole of Rostand\u2019s play, we come upon certain\nmoments, the effect of which one cannot easily escape and which we will\nemphasize here because they have meaning for all that follows. Cyrano de\nBergerac, with the long ugly nose, on account of which he undertakes\ncountless duels, loves Roxane, who, for her part unaware of it, loves\nChristian, because of the beautiful verses which really originate from\nCyrano\u2019s pen, but which apparently come from Christian. Cyrano is the\nmisunderstood one, whose passionate love and noble soul no one suspects;\nthe hero who sacrifices himself for others, and, dying, just in the\nevening of life, reads to her once more Christian\u2019s last letter, the\nverses which he himself had composed.\n\n \u201cRoxane, adieu, je vais mourir!\n C\u2019est pour ce soir, je crois, ma bien-aim\u00e9e!\n J\u2019ai l\u2019\u00e2me lourde encore d\u2019amour inexprim\u00e9.\n Et je meurs! Jamais plus, jamais mes yeux gris\u00e9s,\n Mes regards dont c\u2019\u00e9tait les fr\u00e9missantes f\u00eates,\n Ne baiseront au vol les gestes que vous faites;\n J\u2019en revois un petit qui vous est familier\n Pour toucher votre front et je voudrais crier\u2014.\n Et je crie:\n Adieu!\u2014Ma ch\u00e8re, ma ch\u00e9rie,\n Mon tr\u00e9sor\u2014mon amour!\n Mon coeur ne vous quitta jamais une seconde,\n Et je suis et je serai jusque dans l\u2019autre monde\n Celui qui vous aime sans mesure, celui\u2014\u201d\n\nWhereupon Roxane recognizes in him the real loved one. It is already too\nlate; death comes; and in agonized delirium, Cyrano raises himself, and\ndraws his sword:\n\n \u201cJe crois, qu\u2019elle regarde....\n Qu\u2019elle ose regarder mon nez, la camarde!\n\n (Il l\u00e8ve son \u00e9p\u00e9e.)\n\n Que dites-vous?... C\u2019est inutile!\n Je le sais!\n Mais on ne se bat pas dans l\u2019espoir du succ\u00e8s!\n Non! Non! C\u2019est bien plus beau, lorsque c\u2019est inutile!\n \u2014Qu\u2019est-ce que c\u2019est que tous ceux-l\u00e0?\u2014Vous \u00eates mille?\n Ah! je vous reconnais, tous mes vieux ennemis!\n Le mensonge!\n\n (Il frappe de son \u00e9p\u00e9e le vide.)\n\n Tiens, tiens, ha! ha! les Compromis,\n Les Pr\u00e9jug\u00e9s, les L\u00e2chet\u00e9s!...\n\n (Il frappe.)\n\n Que je pactise?\n Jamais, jamais!\u2014Ah, te voil\u00e0, toi, la Sottise!\n \u2014Je sais bien qu\u2019\u00e0 la fin vous me mettrez \u00e0 bas;\n N\u2019importe: je me bats! je me bats! je me bats!\n Oui, vous m\u2019arrachez tout, le laurier et la rose!\n Arrachez! Il y a malgr\u00e9 vous quelque chose\n Que j\u2019emporte, et ce soir, quand j\u2019entrerai chez Dieu,\n Mon salut balaiera largement le seuil bleu.\n Quelque chose que sans un pli, sans une tache,\n J\u2019emporte malgr\u00e9 vous, et c\u2019est\u2014mon panache.\u201d\n\nCyrano, who under the hateful exterior of his body hid a soul so much\nmore beautiful, is a yearner and one misunderstood, and his last triumph\nis that he departs, at least, with a clean shield\u2014\u201cSans un pli et sans\nune tache.\u201d The identification of the author with the dying Christian,\nwho in himself is a figure but little impressive and sympathetic,\nexpresses clearly that a sudden end is destined for her love just as for\nChristian\u2019s love. The tragic intermezzo with Christian, however, is\nplayed as we have seen upon a background of much wider significance,\nviz., the misunderstood love of Cyrano for Roxane. Therefore, the\nidentification with Christian has only the significance of a substitute\nmemory (\u201cdeckerinnerung\u201d), and is really intended for Cyrano. That this\nis just what we might expect will be seen in the further course of our\nanalysis.\n\nBesides this story of identification with Christian, there follows as a\nfurther example an extraordinarily plastic memory of the sea, evoked by\nthe sight of a photograph of a steamboat on the high seas. (\u201cJe sentis\nles pulsations des machines, le soul\u00e8vement des vagues, le balancement\ndu navire.\u201d)\n\nWe may mention here the supposition that there are connected with sea\njourneys particularly impressive and strong memories which penetrate\ndeeply into the soul and give an especially strong character to the\nsurface memories through unconscious harmony. To what extent the\nmemories assumed here agree with the above mentioned problem we shall\nsee in the following pages.\n\nThis example, following at this time, is singular: Once, while in\nbathing, Miss Miller wound a towel around her hair, in order to protect\nit from a wetting. At the same moment she had the following strong\nimpression:\n\n \u201cIl me sembla que j\u2019\u00e9tais sur un pi\u00e9destal, une v\u00e9ritable statue\n \u00e9gyptienne, avec tous ses d\u00e9tails: membres raides, un pied en avant,\n la main tenant des insignes,\u201d and so on.\n\nMiss Miller identified herself, therefore, with an Egyptian statue, and\nnaturally the foundation for this was a subjective pretension. That is\nto say, \u201cI am like an Egyptian statue, just as stiff, wooden, sublime\nand impassive,\u201d qualities for which the Egyptian statue is proverbial.\nOne does not make such an assertion to one\u2019s self without an inner\ncompulsion, and the correct formula might just as well be, \u201cas stiff,\nwooden, etc., as an Egyptian statue I might indeed be.\u201d The sight of\none\u2019s own unclothed body in a bath has undeniable effects for the\nphantasy, which can be set at rest by the above formula.[58]\n\nThe example which follows this, emphasizes the author\u2019s personal\ninfluence upon an artist:\n\n \u201cJ\u2019ai r\u00e9ussi \u00e0 lui faire rendre des paysages, comme ceux du lac L\u00e9man,\n o\u00f9 il n\u2019a jamais \u00e9t\u00e9, et il pr\u00e9tendait que je pouvais lui faire rendre\n des choses qu\u2019il n\u2019avait jamais vues, et lui donner la sensation d\u2019une\n atmosph\u00e8re ambiante qu\u2019il n\u2019avait jamais sentie; bref que je me\n servais de lui comme lui-m\u00eame se servait de son crayon, c\u2019est \u00e0 dire\n comme d\u2019un simple instrument.\u201d\n\nThis observation stands in abrupt contrast to the phantasy of the\nEgyptian statue. Miss Miller had here the unspoken need of emphasizing\nher almost magic effect upon another person. This could not have\nhappened, either, without an unconscious need, which is particularly\nfelt by one who does not often succeed in making an emotional impression\nupon a fellow being.\n\nWith that, the list of examples which are to picture Miss Miller\u2019s\nautosuggestibility and suggestive effect, is exhausted. In this respect,\nthe examples are neither especially striking nor interesting. From an\nanalytical viewpoint, on the contrary, they are much more important,\nsince they afford us a glance into the soul of the writer. Ferenczi[59]\nhas taught us in an excellent work what is to be thought about\nsuggestibility, that is to say, that these phenomena win new aspects in\nthe light of the Freudian libido theory, in so much as their effects\nbecome clear through \u201cLibido-besetzungen.\u201d This was already indicated\nabove in the discussion of the examples, and in the greatest detail\nregarding the identification with Christian. The identification becomes\neffective by its receiving an influx of energy from the strongly\naccentuated thought and emotional feeling underlying the Christian\nmotif. Just the reverse is the suggestive effect of the individual in an\nespecial capacity for concentrating interest (that is to say, libido)\nupon another person, by which the other is unconsciously compelled to\nreaction (the same or opposed). The majority of the examples concern\ncases where Miss Miller is put under the effects of suggestion; that is\nto say, when the libido has spontaneously gained possession of certain\nimpressions, and this is impossible if the libido is dammed up to an\nunusual degree by the lack of application to reality. Miss Miller\u2019s\nobservations about suggestibility inform us, therefore, of the fact that\nthe author is pleased to tell us in her following phantasies something\nof the history of her love.\n\n\n\n\n CHAPTER III\n THE HYMN OF CREATION\n\n\nThe second chapter in Miss Miller\u2019s work is entitled, \u201cGloire \u00e0 Dieu.\nPo\u00e8me onirique.\u201d\n\nWhen twenty years of age, Miss Miller took a long journey through\nEurope. We leave the description of it to her:\n\n \u201cAfter a long and rough journey from New York to Stockholm, from there\n to Petersburg and Odessa, I found it a true pleasure[60] to leave the\n world of inhabited cities\u2014and to enter the world of waves, sky and\n silence\u2014I stayed hours long on deck to dream, stretched out in a\n reclining chair. The histories, legends and myths of the different\n countries which I saw in the distance, came back to me indistinctly\n blended together in a sort of luminous mist, in which things lost\n their reality, while the dreams and thoughts alone took on somewhat\n the appearance of reality. At first, I even avoided all company and\n kept to myself, lost wholly in my dreams, where all that I knew of\n great, beautiful and good came back into my consciousness with new\n strength and new life. I also employed a great part of my time writing\n to my distant friends, reading and sketching out short poems about the\n regions visited. Some of these poems were of a very serious\n character.\u201d\n\nIt may seem superfluous, perhaps, to enter intimately into all these\ndetails. If we recall, however, the remark made above,\u2014that when people\nlet their unconscious speak, they always tell us the most important\nthings of their intimate selves\u2014then even the smallest detail appears to\nhave meaning. Valuable personalities invariably tell us, through their\nunconscious, things that are generally valuable, so that patient\ninterest is rewarded.\n\nMiss Miller describes here a state of \u201cintroversion.\u201d After the life of\nthe cities with their many impressions had been absorbing her interest\n(with that already discussed strength of suggestion which powerfully\nenforced the impression) she breathed freely upon the ocean, and after\nso many external impressions, became engrossed wholly in the internal\nwith intentional abstraction from the surroundings, so that things lost\ntheir reality and dreams became truth. We know from psychopathology that\ncertain mental disturbances[61] exist which are first manifested by the\nindividuals shutting themselves off slowly, more and more, from reality\nand sinking into their phantasies, during which process, in proportion\nas the reality loses its hold, the inner world gains in reality and\ndetermining power.[62] This process leads to a certain point (which\nvaries with the individual) when the patients suddenly become more or\nless conscious of their separation from reality. The event which then\nenters is the pathological excitation: that is to say, the patients\nbegin to turn towards the environment, with diseased views (to be sure)\nwhich, however, still represent the compensating, although unsuccessful,\nattempt at transference.[63] The methods of reaction are, naturally,\nvery different. I will not concern myself more closely about this here.\n\nThis type appears to be generally a psychological rule which holds good\nfor all neuroses and, therefore, also for the normal in a much less\ndegree. We might, therefore, expect that Miss Miller, after this\nenergetic and persevering introversion, which had even encroached for a\ntime upon the feeling of reality, would succumb anew to an impression of\nthe real world and also to just as suggestive and energetic an influence\nas that of her dreams. Let us proceed with the narrative:\n\n \u201cBut as the journey drew to an end, the ship\u2019s officers outdid\n themselves in kindness (tout ce qu\u2019il y a de plus empress\u00e9 et de plus\n aimable) and I passed many amusing hours teaching them English. On the\n Sicilian coast, in the harbor of Catania, I wrote a sailor\u2019s song\n which was very similar to a song well known on the sea, (Brine, wine\n and damsels fine). The Italians in general all sing very well, and one\n of the officers who sang on deck during night watch, had made a great\n impression upon me and had given me the idea of writing some words\n adapted to his melody. Soon after that, I was very nearly obliged to\n reverse the well-known saying, \u2018Veder Napoli e poi morir,\u2019\u2014that is to\n say, suddenly I became very ill, although not dangerously so. I\n recovered to such an extent, however, that I could go on land to visit\n the sights of the city in a carriage. This day tired me very much, and\n since we had planned to see Pisa the following day, I went on board\n early in the evening and soon lay down to sleep without thinking of\n anything more serious than the beauty of the officers and the ugliness\n of the Italian beggars.\u201d\n\nOne is somewhat disappointed at meeting here, instead of the expected\nimpression of reality, rather a small intermezzo, a flirtation.\nNevertheless, one of the officers, the singer, had made a great\nimpression (il m\u2019avait fait beaucoup d\u2019impression). The remark at the\nclose of the description, \u201csans songer \u00e0 rien de plus s\u00e9rieux qu\u2019\u00e0 la\nbeaut\u00e9 des officiers,\u201d and so on, diminishes the seriousness of the\nimpression, it is true. The assumption, however, that the impression\nopenly influenced the mood very much, is supported by the fact that a\npoem upon a subject of such an erotic character came forth immediately,\n\u201cBrine, wine and damsels fine,\u201d and in the singer\u2019s honor. One is only\ntoo easily inclined to take such an impression lightly, and one admits\nso gladly the statements of the participators when they represent\neverything as simple and not at all serious. I dwell upon this\nimpression at length, because it is important to know that an erotic\nimpression after such an introversion, has a deep effect and is\nundervalued, possibly, by Miss Miller. The suddenly passing sickness is\nobscure and needs a psychologic interpretation which cannot be touched\nupon here because of lack of data. The phenomena now to be described can\nonly be explained as arising from a disturbance which reaches to the\nvery depths of her being.\n\n \u201cFrom Naples to Livorno, the ship travelled for a night, during which\n I slept more or less well,\u2014my sleep, however, is seldom deep or\n dreamless. It seemed to me as if my mother\u2019s voice wakened me, just at\n the end of the following dream. At first I had a vague conception of\n the words, \u2018When the morning stars sang together,\u2019 which were the\n praeludium of a certain confused representation of creation and of the\n mighty chorals resounding through the universe. In spite of the\n strange, contradictory and confused character which is peculiar to the\n dream, there was mingled in it the chorus of an oratorio which has\n been given by one of the foremost musical societies of New York, and\n with that were also memories of Milton\u2019s \u2018Paradise Lost.\u2019 Then from\n out of this whirl, there slowly emerged certain words, which arranged\n themselves into three strophes and, indeed, they seemed to be in my\n own handwriting on ordinary blue-lined writing paper on a page of my\n old poetry book which I always carried around with me; in short, they\n appeared to me exactly as some minutes later they were in reality in\n my book.\u201d\n\nMiss Miller now wrote down the following poem, which she rearranged\nsomewhat a few months later, to make it more nearly, in her opinion,\nlike the dream original.\n\n \u201cWhen the Eternal first made Sound\n A myriad ears sprang out to hear,\n And throughout all the Universe\n There rolled an echo deep and clear:\n All glory to the God of Sound!\n\n \u201cWhen the Eternal first made Light\n A myriad eyes sprang out to look,\n And hearing ears and seeing eyes\n Once more a mighty choral took:\n All glory to the God of Light!\n\n \u201cWhen the Eternal first gave Love\n A myriad hearts sprang into life;\n Ears filled with music, eyes with light;\n Pealed forth with hearts with love all rife:\n All glory to the God of Love!\u201d\n\nBefore we enter upon Miss Miller\u2019s attempt to bring to light through her\nsuppositions[64] the root of this subliminal creation, we will attempt a\nshort analytic survey of the material already in our possession. The\nimpression on the ship has already been properly emphasized, so that we\nneed have no further difficulty in gaining possession of the dynamic\nprocess which brought about this poetical revelation. It was made clear\nin the preceding paragraphs that Miss Miller possibly had not\ninconsiderably undervalued the importance of the erotic impression. This\nassumption gains in probability through experience, which shows that,\nvery generally, relatively weak erotic impressions are greatly\nundervalued. One can see this best in cases where those concerned,\neither from social or moral grounds, consider an erotic relation as\nsomething quite impossible; for example, parents and children, brothers\nand sisters, relations (homosexual) between older and younger men, and\nso on. If the impression is relatively slight, then it does not exist at\nall for the participators; if the impression is strong, then a tragic\ndependence arises, which may result in some great nonsense, or be\ncarried to any extent. This lack of understanding can go unbelievably\nfar; mothers, who see the first erections of the small son in their own\nbed, a sister who half-playfully embraces her brother, a twenty-year-old\ndaughter who still seats herself on her father\u2019s lap, and then has\n\u201cstrange\u201d sensations in her \u201cabdomen.\u201d They are all morally indignant to\nthe highest degree if one speaks of \u201csexuality.\u201d Finally, our whole\neducation is carried on with the tacit agreement to know as little as\npossible of the erotic, and to spread abroad the deepest ignorance in\nregard to it. It is no wonder, therefore, that the judgment, _in\npuncto_, of the importance of an erotic impression is generally unsafe\nand inadequate.\n\nMiss Miller was under the influence of a deep erotic impression, as we\nhave seen. Because of the sum-total of the feelings aroused by this, it\ndoes not seem that this impression was more than dimly realized, for the\ndream had to contain a powerful repetition. From analytic experience,\none knows that the early dreams which patients bring for analysis are\nnone the less of especial interest, because of the fact that they bring\nout criticisms and valuations of the physician\u2019s personality, which\npreviously, would have been asked for directly in vain. They enrich the\nconscious impression which the patient had of his physician, and often\nconcerning very important points. They are naturally erotic observations\nwhich the unconscious was forced to make, just because of the quite\nuniversal undervaluation and uncertain judgment of the relatively weak\nerotic impression. In the drastic and hyperbolic manner of expression of\nthe dream, the impression often appears in almost unintelligible form on\naccount of the immeasurable dimension of the symbol. A further\npeculiarity which seems to rest upon the historic strata of the\nunconscious, is this\u2014that an erotic impression, to which conscious\nacknowledgment is denied, usurps an earlier and discarded transference\nand expresses itself in that. Therefore, it frequently happens, for\nexample, that among young girls at the time of their first love,\nremarkable difficulties develop in the capacity for erotic expression,\nwhich may be reduced analytically to disturbances through a regressive\nattempt at resuscitation of the father image, or the \u201cFather-Imago.\u201d[65]\n\nIndeed, one might presume something similar in Miss Miller\u2019s case, for\nthe idea of the masculine creative deity is a derivation, analytically\nand historically psychologic, of the \u201cFather-Imago,\u201d[66] and aims, above\nall, to replace the discarded infantile father transference in such a\nway that for the individual the passing from the narrow circle of the\nfamily into the wider circle of human society may be simpler or made\neasier.\n\nIn the light of this reflection, we can see, in the poem and its\n\u201cPraeludium,\u201d the religious, poetically formed product of an\nintroversion depending upon the surrogate of the \u201cFather-Imago.\u201d In\nspite of the incomplete apperception of the effectual impression,\nessential component parts of this are included in the idea of\ncompensation, as marks, so to speak, of its origin. (Pfister has coined\nfor this the striking expression, \u201cLaw of the Return of the Complex.\u201d)\nThe effectual impression was that of the officer singing in the night\nwatch, \u201cWhen the morning stars sang together.\u201d The idea of this opened a\nnew world to the girl. (Creation.)\n\nThis creator has created tone, then light, and then love. That the first\nto be created should have been tone, can be made clear only\nindividually, for there is no cosmogony except the Gnosis of Hermes, a\ngenerally quite unknown system, which would have such tendencies. But\nnow we might venture a conjecture, which is already apparent, and which\nsoon will be proven thoroughly, viz., the following chain of\nassociations: the singer\u2014the singing morning stars\u2014the God of tone\u2014the\nCreator\u2014the God of Light\u2014(of the sun)\u2014(of the fire)\u2014and of Love.\n\nThe links of this chain are proven by the material, with the exception\nof sun and fire, which I put in parentheses, but which, however, will be\nproven through what follows in the further course of the analysis. All\nof these expressions, with one exception, belong to erotic speech. (\u201cMy\nGod, star, light; my sun, fire of love, fiery love,\u201d etc.) \u201cCreator\u201d\nappears indistinct at first, but becomes understandable through the\nreference to the undertone of Eros, to the vibrating chord of Nature,\nwhich attempts to renew itself in every pair of lovers, and awaits the\nwonder of creation.\n\nMiss Miller had taken pains to disclose the unconscious creation of her\nmind to her understanding, and, indeed through a procedure which agrees\nin principle with psychoanalysis, and, therefore, leads to the same\nresults as psychoanalysis. But, as usually happens with laymen and\nbeginners, Miss Miller, because she had no knowledge of psychoanalysis,\nleft off at the thoughts which necessarily bring the deep complex lying\nat the bottom of it to light in an indirect, that is to say, censored\nmanner. More than this, a simple method, merely the carrying out of the\nthought to its conclusion, is sufficient to discover the meaning. Miss\nMiller finds it astonishing that her unconscious phantasy does not,\nfollowing the Mosaic account of creation, put light in the first place,\ninstead of tone.\n\nNow follows an explanation, theoretically constructed and correct ad\nhoc, the hollowness of which is, however, characteristic of all similar\nattempts at explanation. She says:\n\n \u201cIt is perhaps interesting to recall that Anaxagoras also had the\n Cosmos arise out of chaos through a sort of whirlwind, which does not\n happen usually without producing sound.[67] But at this time I had\n studied no philosophy, and knew nothing either of Anaxagoras or of his\n theories about the \u2018\u03bd\u03bf\u1fe6\u03c2,\u2019 which I, unconsciously, was openly\n following. At that time, also, I was equally in complete ignorance of\n Leibnitz, and, therefore, knew nothing of his doctrine \u2018dum Deus\n calculat, fit mundus.\u2019\u201d\n\nMiss Miller\u2019s references to Anaxagoras and to Leibnitz both refer to\ncreation by means of thought; that is to say, that divine thought alone\ncould bring forth a new material reality, a reference at first not\nintelligible, but which will soon, however, be more easily understood.\n\nWe now come to those fancies from which Miss Miller principally drew her\nunconscious creation.\n\n \u201cIn the first place, there is the \u2018Paradise Lost\u2019 by Milton, which we\n had at home in the edition illustrated by Dor\u00e9, and which had often\n delighted me from childhood. Then the \u2018Book of Job,\u2019 which had been\n read aloud to me since the time of my earliest recollection. Moreover,\n if one compares the first words of \u2018Paradise Lost\u2019 with my first\n verse, one notices that there is the same verse measure.\n\n \u201c\u2018Of man\u2019s first disobedience ...\n\n \u201c\u2018When the Eternal first made sound.\u2019\n\n \u201cMy poem also recalls various passages in Job, and one or two places\n in Handel\u2019s Oratorio \u2018The Creation,\u2019 which came out very indistinctly\n in the first part of the dream.\u201d[68]\n\nThe \u201cLost Paradise\u201d which, as is well known, is so closely connected\nwith the beginning of the world, is made more clearly evident by the\nverse\u2014\n\n \u201cOf man\u2019s first disobedience\u201d\n\nwhich is concerned evidently with the fall, the meaning of which need\nnot be shown any further. I know the objection which every one\nunacquainted with psychoanalysis will raise, viz., that Miss Miller\nmight just as well have chosen any other verse as an example, and that,\naccidentally, she had taken the first one that happened to appear which\nhad this content, also accidentally. As is well known, the criticism\nwhich we hear equally from our medical colleagues, and from our\npatients, is generally based on such arguments. This misunderstanding\narises from the fact that the law of causation in the psychical sphere\nis not taken seriously enough; that is to say, there are no accidents,\nno \u201cjust as wells.\u201d It is so, and there is, therefore, a sufficient\nreason at hand why it is so. It is moreover true that Miss Miller\u2019s poem\nis connected with the fall, wherein just that erotic component comes\nforth, the existence of which we have surmised above.\n\nMiss Miller neglects to tell which passages in Job occurred to her mind.\nThese, unfortunately, are therefore only general suppositions. Take\nfirst, the analogy to the Lost Paradise. Job lost all that he had, and\nthis was due to an act of Satan, who wished to incite him against God.\nIn the same way mankind, through the temptation of the serpent, lost\nParadise, and was plunged into earth\u2019s torments. The idea, or rather the\nmood which is expressed by the reference to the Lost Paradise, is Miss\nMiller\u2019s feeling that she had lost something which was connected with\nsatanic temptation. To her it happened, just as to Job, that she\nsuffered innocently, for she did not fall a victim to temptation. Job\u2019s\nsufferings are not understood by his friends;[69] no one knows that\nSatan has taken a hand in the game, and that Job is truly innocent. Job\nnever tires of avowing his innocence. Is there a hint in that? We know\nthat certain neurotic and especially mentally diseased people\ncontinually defend their innocence against non-existent attacks;\nhowever, one discovers at a closer examination that the patient, while\nhe apparently defends his innocence without reason, fulfils with that a\n\u201cDeckhandlung,\u201d the energy for which arises from just those impulses,\nwhose sinful character is revealed by the contents of the pretended\nreproach and calumny.[70]\n\nJob suffered doubly, on one side through the loss of his fortune, on the\nother through the lack of understanding in his friends; the latter can\nbe seen throughout the book. The suffering of the misunderstood recalls\nthe figure of Cyrano de Bergerac\u2014he too suffered doubly, on one side\nthrough hopeless love, on the other side through misunderstanding. He\nfalls, as we have seen, in the last hopeless battle against \u201cLe\nMensonge, les Compromis, les Pr\u00e9jug\u00e9s, les L\u00e2chet\u00e9s et la Sottise.\u2014Oui,\nVous m\u2019arrachez tout le laurier et la rose!\u201d\n\nJob laments\n\n \u201cGod delivereth me to the ungodly,\n And casteth me into the hands of the wicked,\n I was at ease, and he brake me asunder;\n Yea, he hath taken me by the neck, and dashed me to pieces:\n\n \u201c_He hath also set me up for his mark.\n His archers compass me round about_;\n He cleaveth my reins asunder, and doth not spare;\n He poureth out my gall upon the ground.\n He breaketh me with breach upon breach;\n He runneth upon me like a giant.\u201d\u2014_Job_ xvi: 11\u201315.\n\nThe analogy of feeling lies in the suffering of the hopeless struggle\nagainst the more powerful. It is as if this conflict were accompanied\nfrom afar by the sounds of \u201ccreation,\u201d which brings up a beautiful and\nmysterious image belonging to the unconscious, and which has not yet\nforced its way up to the light of the upper world. We surmise, rather\nthan know, that this battle has really something to do with creation,\nwith the struggles between negations and affirmations. The references to\nRostand\u2019s \u201cCyrano\u201d through the identification with Christian, to\nMilton\u2019s \u201cParadise Lost,\u201d to the sorrows of Job, misunderstood by his\nfriends, betray plainly that in the soul of the poet something was\nidentified with these ideas. She also has suffered like Cyrano and Job,\nhas lost paradise, and dreams of \u201ccreation,\u201d\u2014creation by means of\nthought\u2014fruition through the whirlwind of Anaxagoras.[71]\n\nWe once more submit ourselves to Miss Miller\u2019s guidance:\n\n \u201cI remember that when fifteen years old, I was once very much stirred\n up over an article, read aloud to me by my mother, concerning the idea\n which spontaneously produced its object. I was so excited that I could\n not sleep all night because of thinking over and over again what that\n could mean.\n\n \u201cFrom the age of nine to sixteen, I went every Sunday to a\n Presbyterian Church, in charge of which, at that time, was a very\n cultured minister. In one of the earliest memories which I have\n retained of him, I see myself as a very small girl sitting in a very\n large pew, continually endeavoring to keep myself awake and pay\n attention, without in the least being able to understand what he meant\n when he spoke to us of Chaos, Cosmos and the Gift of Love (don\n d\u2019amour).\u201d\n\nThere are also rather early memories of the awakening of puberty (nine\nto sixteen) which have connected the idea of the cosmos springing from\nchaos with the \u201cdon d\u2019amour.\u201d The medium in which these associations\noccur is the memory of a certain very much honored ecclesiastic who\nspoke those dark words. From the same period of time comes the\nremembrance of that excitement about the idea of the \u201ccreative thought\u201d\nwhich from itself \u201cproduced its object.\u201d Here are two ways of creation\nintimated: the creative thought, and the mysterious reference to the\n\u201cdon d\u2019amour.\u201d\n\nAt the time when I had not yet understood the nature of psychoanalysis,\nI had a fortunate opportunity of winning through continual observation a\ndeep insight into the soul of a fifteen-year-old girl. Then I\ndiscovered, with astonishment, what the contents of the unconscious\nphantasies are, and how far removed they are from those which a girl of\nthat age shows outwardly. There are wide-reaching phantasies of truly\nmythical fruitfulness. The girl was, in the split-off phantasy, the\nrace-mother of uncounted peoples.[72] If we deduct the poetically spoken\nphantasy of the girl, elements are left which at that age are common to\nall girls, for the unconscious content is to an infinitely greater\ndegree common to all mankind than the content of the individual\nconsciousness. For it is the condensation of that which is historically\nthe average and ordinary.\n\nMiss Miller\u2019s problem at this age was the common human problem: \u201cHow am\nI to be creative?\u201d Nature knows but one answer to that: \u201cThrough the\nchild (don d\u2019amour!).\u201d \u201cBut how is the child attained?\u201d Here the\nterrifying problem emerges, which, as our analytic experience shows, is\nconnected with the father,[73] where it cannot be solved; because the\noriginal sin of incest weighs heavily for all time upon the human race.\nThe strong and natural love which binds the child to the father, turns\naway in those years during which the humanity of the father would be all\ntoo plainly recognized, to the higher forms of the father, to the\n\u201cFathers\u201d of the church, and to the Father God,[74] visibly represented\nby them, and in that there lies still less possibility of solving the\nproblem. However, mythology is not lacking in consolations. Has not the\n_logos_ become flesh too? Has not the divine _pneuma_, even the _logos_,\nentered the Virgin\u2019s womb and lived among us as the son of man? That\nwhirlwind of Anaxagoras was precisely the divine \u03bd\u03bf\u1fe6\u03c2 which from out of\nitself has become the world. Why do we cherish the image of the Virgin\nMother even to this day? Because it is always comforting and says\nwithout speech or noisy sermon to the one seeking comfort, \u201cI too have\nbecome a mother,\u201d\u2014through the \u201cidea which spontaneously produces its\nobject.\u201d\n\nI believe that there is foundation enough at hand for a sleepless night,\nif those phantasies peculiar to the age of puberty were to become\npossessed of this idea\u2014the results would be immeasurable! All that is\npsychologic has an under and an over meaning, as is expressed in the\nprofound remark of the old mystic: \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 \u1f04\u03bd\u03bf, \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 \u03ba\u03ac\u03c4\u03bf, \u03b1\u1f30\u03b8\u03ad\u03c1\u03b1\n\u1f04\u03bd\u03bf, \u03b1\u1f30\u03b8\u03ad\u03c1\u03b1 \u03ba\u03ac\u03c4\u03bf, \u03c0\u1fb6\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f04\u03bd\u03bf, \u03c0\u1fb6\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u03ba\u03ac\u03c4\u03bf, \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bb\u03b1\u03b2\u1f72 \u03ba\u03b1\u1f76\n\u03b5\u1f50\u03c4\u03c5\u03c7\u03b5\u03b9[75]\u2014\n\nWe would show but slight justice, however, to the intellectual\noriginality of our author, if we were satisfied to trace back the\ncommotion of that sleepless night absolutely and entirely to the sexual\nproblem in a narrow sense. That would be but one-half, and truly, to\nmake use of the mystic\u2019s expression, only the under half. The other half\nis the intellectual sublimation, which strives to make true in its own\nway the ambiguous expression of \u201cthe idea which produces its object\nspontaneously,\u201d\u2014_ideal creation in place of the real_.\n\nIn such an intellectual accomplishment of an evidently very capable\npersonality, the prospect of a spiritual fruitfulness is something which\nis worthy of the highest aspiration, since for many it will become a\nnecessity of life. Also this side of the phantasy explains, to a great\nextent, the excitement, for it is a thought with a presentiment of the\nfuture; one of those thoughts which arise, to use one of Maeterlinck\u2019s\nexpressions,[76] from the \u201cinconscient sup\u00e9rieur,\u201d that \u201cprospective\npotency\u201d of subliminal combinations.[77]\n\nI have had the opportunity of observing certain cases of neuroses of\nyears\u2019 duration, in which, at the time of the beginning of the illness\nor shortly before, a dream occurred, often of visionary clarity. This\nimpressed itself inextinguishably upon the memory, and in analysis\nrevealed a hidden meaning to the patient which anticipated the\nsubsequent events of life; that is to say, their psychologic\nmeaning.[78] I am inclined to grant this meaning to the commotion of\nthat restless night, because the resulting events of life, in so far as\nMiss Miller consciously and unconsciously unveils them to us, are\nentirely of a nature to confirm the supposition that that moment is to\nbe considered as the inception and presentiment of a sublimated aim in\nlife.\n\nMiss Miller concludes the list of her fancies with the following\nremarks:\n\n \u201cThe dream seemed to me to come from a mixture of the representation\n of \u2018Paradise Lost,\u2019 \u2018Job,\u2019 and \u2018Creation,\u2019 with ideas such as \u2018thought\n which spontaneously produces its object\u2019: \u2018the gift of love,\u2019 \u2018chaos,\n and cosmos.\u2019\u201d\n\nIn the same way as colored splinters of glass are combined in a\nkaleidoscope, in her mind fragments of philosophy, \u00e6sthetics and\nreligion would seem to be combined\u2014\n\n \u201cunder the stimulating influence of the journey, and the countries\n hurriedly seen, combined with the great silence and the indescribable\n charm of the sea. \u2018Ce ne fut que cela et rien de plus.\u2019 \u2018Only this,\n and nothing more!\u2019\u201d\n\nWith these words, Miss Miller shows us out, politely and energetically.\nHer parting words in her negation, confirmed over again in English,\nleave behind a curiosity; viz., what position is to be negated by these\nwords? \u201cCe ne fut que cela et rien de plus\u201d\u2014that is to say, really, only\n\u201cle charme impalpable de la mer\u201d\u2014and the young man who sang melodiously\nduring the night watch is long since forgotten, and no one is to know,\nleast of all the dreamer, that he was a morning star, who came before\nthe creation of a new day.[79] One should take care lest he satisfy\nhimself and the reader with a sentence such as \u201cce ne fut que cela.\u201d\nOtherwise, it might immediately happen that one would become disturbed\nagain. This occurs to Miss Miller too, since she allowed an English\nquotation to follow,\u2014\u201cOnly this, and nothing more,\u201d without giving the\nsource, it is true. The quotation comes from an unusually effective\npoem, \u201cThe Raven\u201d by Poe. The line referred to occurs in the following:\n\n \u201cWhile I nodded, nearly napping, suddenly there came a tapping\n As of some one gently rapping, rapping at my chamber door\u2014\n \u2018\u2019Tis some visitor.\u2019 I muttered, \u2018tapping at my chamber door\u2019\u2014\n Only this, and nothing more.\u201d\n\nThe spectral raven knocks nightly at his door and reminds the poet of\nhis irrevocably lost \u201cLenore.\u201d The raven\u2019s name is \u201cNevermore,\u201d and as a\nrefrain to every verse he croaks his horrible \u201cNevermore.\u201d Old memories\ncome back tormentingly, and the spectre repeats inexorably \u201cNevermore.\u201d\nThe poet seeks in vain to frighten away the dismal guest; he calls to\nthe raven:\n\n \u201c\u2018Be that word our sign of parting, bird or fiend,\u2019 I shrieked,\n upstarting\u2014\n \u2018Get thee back into the tempest and the night\u2019s Plutonian shore!\n Leave no black plume as a token of that lie thy soul hath spoken!\n Leave my loneliness unbroken, quit the bust above my door!\n Take thy beak from out my heart, and take thy form from off my door!\u2019\n Quoth the raven, \u2018Nevermore.\u2019\u201d\n\nThat quotation, which, apparently, skips lightly over the situation,\n\u201cOnly this, and nothing more,\u201d comes from a text which depicts in an\naffecting manner the despair over the lost Lenore. That quotation also\nmisleads our poet in the most striking manner. Therefore, she\nundervalues the erotic impression and the wide-reaching effect of the\ncommotion caused by it. It is this undervaluation, which Freud has\nformulated more precisely as \u201crepression,\u201d which is the reason why the\nerotic problem does not attain directly conscious treatment, and from\nthis there arise \u201cthese psychologic riddles.\u201d The erotic impression\nworks in the unconscious, and, in its stead, pushes symbols forth into\nconsciousness. Thus, one plays hide-and-seek with one\u2019s self. First, it\nis \u201cthe morning stars which sing together\u201d; then \u201cParadise Lost\u201d; then\nthe erotic yearning clothes itself in an ecclesiastical dress and utters\ndark words about \u201cWorld Creation\u201d and finally rises into a religious\nhymn to find there, at last, a way out into freedom, a way against which\nthe censor of the moral personality can oppose nothing more. The hymn\ncontains in its own peculiar character the marks of its origin. It thus\nhas fulfilled itself\u2014the \u201cLaw of the Return of the Complex.\u201d The night\nsinger, in this circuitous manner of the old transference to the\nFather-Priest, has become the \u201cEternal,\u201d the \u201cCreator,\u201d the _God of\nTone, of Light, of Love_.\n\nThe indirect course of the libido seems to be a way of sorrow; at least\n\u201cParadise Lost\u201d and the parallel reference to Job lead one to that\nconclusion. If we take, in addition to this, the introductory intimation\nof the identification with Christian, which we see concludes with\nCyrano, then we are furnished with material which pictures the indirect\ncourse of the libido as truly a way of sorrow. It is the same as when\nmankind, after the sinful fall, had the burden of the earthly life to\nbear, or like the tortures of Job, who suffered under the power of Satan\nand of God, and who himself, without suspecting it, became a plaything\nof the superhuman forces which we no longer consider as metaphysical,\nbut as metapsychological. Faust also offers us the same exhibition of\nGod\u2019s wager.\n\n _Mephistopheles_:\n\n What will you bet? There\u2019s still a chance to gain him\n If unto me full leave you give\n Gently upon my road to train him!\n\n _Satan_:\n\n But put forth thine hand now, and touch all that he hath, and he will\n curse thee to thy face.\u2014_Job_ i: 11.\n\nWhile in Job the two great tendencies are characterized simply as good\nand bad, the problem in Faust is a pronouncedly erotic one; viz., the\nbattle between sublimation and eros, in which the Devil is strikingly\ncharacterized through the fitting r\u00f4le of the erotic tempter. The erotic\nis lacking in Job; at the same time Job is not conscious of the conflict\nwithin his own soul; he even continuously disputes the arguments of his\nfriends who wish to convince him of evil in his own heart. To this\nextent, one might say that Faust is considerably more honorable since he\nopenly confesses to the torments of his soul.\n\nMiss Miller acts like Job; she says nothing, and lets the evil and the\ngood come from the other world, from the metapsychologic. Therefore, the\nidentification with Job is also significant in this respect. A wider,\nand, indeed, a very important analogy remains to be mentioned. The\ncreative power, which love really is, rightly considered from the\nnatural standpoint, remains as the real attribute of the Divinity,\nsublimated from the erotic impression; therefore, in the poem God is\npraised throughout as Creator.\n\nJob offers the same illustration. Satan is the destroyer of Job\u2019s\nfruitfulness. God is the fruitful one himself, therefore, at the end of\nthe book, he gives forth, as an expression of his own creative power,\nthis hymn, filled with lofty poetic beauty. In this hymn, strangely\nenough, two unsympathetic representatives of the animal kingdom,\nbehemoth and the leviathan, both expressive of the crudest force\nconceivable in nature, are given chief consideration; the behemoth being\nreally the phallic attribute of the God of Creation.\n\n \u201cBehold now behemoth, which I made as well as thee;\n He eateth grass as an ox.\n Lo, now; his strength is in his loins,\n And his force is in the muscles of his belly.\n He moveth his tail like a cedar:\n The sinews of his thighs are knit together.\n His bones are as tubes of brass;\n His limbs are like bars of iron.\n He is the chief of the ways of God:\n He only that made him giveth him his sword....\n Behold, if a river overflow, he trembleth not;\n He is confident though a Jordan swell even to his mouth.\n Shall any take him when he is on the watch.\n Or pierce through his nose with a snare?\n Canst thou draw leviathan with a fish-hook?\n Or press down his tongue with a cord?...\n Lay thy hand upon him;\n Remember the battle and do no more.\n None is so fierce that dare stir him up:\n Who then is he that can stand before me?\n Who hath first given unto me, that I should repay him?\n Whatsoever is under the whole heaven is mine.\u201d\n \u2014_Job_ xl: 15\u201320, 23\u201324; xli: 1, 8, 10\u201311.\n\nGod says this in order to bring his power and omnipotence impressively\nbefore Job\u2019s eyes. God is like the behemoth and the leviathan; the\nfruitful nature giving forth abundance,\u2014the untamable wildness and\nboundlessness of nature,\u2014and the overwhelming danger of the unchained\npower.[80]\n\nBut what has destroyed Job\u2019s earthly paradise? The unchained power of\nnature. As the poet lets it be seen here, God has simply turned his\nother side outwards for once; the side which man calls the devil, and\nwhich lets loose all the torments of nature on Job, naturally for the\npurpose of discipline and training. The God who created such\nmonstrosities, before whom the poor weak man stiffens with anxiety,\ntruly must hide qualities within himself which are food for thought.\nThis God lives in the heart, in the unconscious, in the realm of\nmetapsychology. There is the source of the anxiety before the\nunspeakably horrible, and of the strength to withstand the horrors. The\nperson, that is to say his conscious \u201cI,\u201d is like a plaything, like a\nfeather which is whirled around by different currents of air; sometimes\nthe sacrifice and sometimes the sacrificer, and he cannot hinder either.\nThe Book of Job shows us God at work both as creator and destroyer. Who\nis this God? A thought which humanity in every part of the world and in\nall ages has brought forth from itself and always again anew in similar\nforms; a power in the other world to which man gives praise, a power\nwhich creates as well as destroys, an idea necessary to life. Since,\npsychologically understood, the divinity is nothing else than a\nprojected complex of representation which is accentuated in feeling\naccording to the degree of religiousness of the individual, so God is to\nbe considered as the representative of a certain sum of energy (libido).\nThis energy, therefore, appears projected (metaphysically) because it\nworks from the unconscious outwards, when it is dislodged from there, as\npsychoanalysis shows. As I have earlier made apparent in the \u201cBedeutung\ndes Vaters,\u201d the religious instinct feeds upon the incestuous libido of\nthe infantile period. In the principal forms of religion which now\nexist, the father transference seems to be at least the moulding\ninfluence; in older religions, it seems to be the influence of the\nmother transference which creates the attributes of the divinity. The\nattributes of the divinity are omnipotence, a sternly persecuting\npaternalism ruling through fear (Old Testament) and a loving paternalism\n(New Testament). These are the attributes of the libido in that wide\nsense in which Freud has conceived this idea empirically. In certain\npagan and also in certain Christian attributes of divinity the maternal\nstands out strongly, and in the former the animal also comes into the\ngreatest prominence.[81] Likewise, the infantile, so closely interwoven\nwith religious phantasies, and from time to time breaking forth so\nviolently, is nowhere lacking.[82] All this points to the sources of the\ndynamic states of religious activity. These are those impulses which in\nchildhood are withdrawn from incestuous application through the\nintervention of the incest barrier and which, especially at the time of\npuberty, as a result of affluxes of libido coming from the still\nincompletely employed sexuality, are aroused to their own peculiar\nactivity. As is easily understood, that which is valuable in the\nGod-creating idea is not the form but the power, the libido. The\nprimitive power which Job\u2019s Hymn of Creation vindicates, the\nunconditional and inexorable, the unjust and the superhuman, are truly\nand rightly attributes of libido, which \u201clead us unto life,\u201d which \u201clet\nthe poor be guilty,\u201d and against which struggle is in vain. Nothing\nremains for mankind but to work in harmony with this will. Nietzsche\u2019s\n\u201cZarathustra\u201d teaches us this impressively.\n\nWe see that in Miss Miller the religious hymn arising from the\nunconscious is the compensating amend for the erotic; it takes a great\npart of its materials from the infantile reminiscences which she\nreawakened into life by the introversion of the libido. Had this\nreligious creation not succeeded (and also had another sublimated\napplication been eliminated) then Miss Miller would have yielded to the\nerotic impression, either to its natural consequence or to a negative\nissue, which would have replaced the lost success in love by a\ncorrespondingly strong sorrow. It is well known that opinions are much\ndivided concerning the worth of this issue of an erotic conflict, such\nas Miss Miller has presented to us. It is thought to be much more\nbeautiful to solve unnoticed an erotic tension, in the elevated feelings\nof religious poetry, in which perhaps many other people can find joy and\nconsolation. One is wrong to storm against this conception from the\nradical standpoint of fanaticism for truth.\n\nI think that one should view with philosophic admiration the strange\npaths of the libido and should investigate the purposes of its\ncircuitous ways.\n\nIt is not too much to say that we have herewith dug up the erotic root,\nand yet the problem remains unsolved. Were there not bound up with that\na mysterious purpose, probably of the greatest biological meaning, then\ncertainly twenty centuries would not have yearned for it with such\nintense longing. Doubtless, this sort of libidian current moves in the\nsame direction as, taken in the widest sense, did that ecstatic ideal of\nthe Middle Ages and of the ancient mystery cults, one of which became\nthe later Christianity. There is to be seen biologically in this ideal\nan exercise of psychologic projection (of the paranoidian mechanism, as\nFreud would express it).[83] The projection consists in the repressing\nof the conflict into the unconscious and the setting forth of the\nrepressed contents into seeming objectivity, which is also the formula\nof paranoia. The repression serves, as is well known, for the freeing\nfrom a painful complex from which one must escape by all means because\nits compelling and oppressing power is feared. The repression can lead\nto an apparent complete suppression which corresponds to a strong\nself-control. Unfortunately, however, self-control has limits which are\nonly too narrowly drawn. Closer observation of people shows, it is true,\nthat calm is maintained at the critical moment, but certain results\noccur which fall into two categories.\n\n_First_, the suppressed effect comes to the surface immediately\nafterwards; seldom directly, it is true, but ordinarily in the form of a\ndisplacement to another object (e. g. a person is, in official\nrelations, polite, submissive, patient, and so on, and turns his whole\nanger loose upon his wife or his subordinates).\n\n_Second_, the suppressed effect creates compensations elsewhere. For\nexample, people who strive for excessive ethics, who try always to\nthink, feel, and act altruistically and ideally, avenge themselves,\nbecause of the impossibility of carrying out their ideals, by subtle\nmaliciousness, which naturally does not come into their own\nconsciousness as such, but which leads to misunderstandings and unhappy\nsituations. Apparently, then, all of these are only \u201cespecially\nunfortunate circumstances,\u201d or they are the guilt and malice of other\npeople, or they are tragic complications.\n\nOne is, indeed, freed of the conscious conflict, nevertheless it lies\ninvisible at one\u2019s feet, and is stumbled over at every step. The technic\nof the apparent suppressing and forgetting is inadequate because it is\nnot possible of achievement in the last analysis\u2014it is in reality a mere\nmakeshift. The religious projection offers a much more effectual help.\nIn this one keeps the conflict in sight (care, pain, anxiety, and so on)\nand gives it over to a personality standing outside of one\u2019s self, the\nDivinity. The evangelical command teaches us this:\n\n \u201cCast all your anxiety upon him, because he careth for you.\u201d\u2014_I Peter_\n v: 7.\n\n \u201cIn nothing be anxious; but in every thing by prayer and\n supplication ... let your requests be made known unto God.\u201d\u2014_Phil._\n iv: 6.\n\nOne must give the burdening complex of the soul consciously over to the\nDeity; that is to say, associate it with a definite representation\ncomplex which is set up as objectively real, as a person who answers\nthose questions, for us unanswerable. To this inner demand belongs the\ncandid avowal of sin and the Christian humility presuming such an\navowal. Both are for the purpose of making it possible for one to\nexamine one\u2019s self and to know one\u2019s self.[84] One may consider the\nmutual avowal of sins as the most powerful support to this work of\neducation (\u201cConfess, therefore, your sins one to another.\u201d\u2014James v: 16).\nThese measures aim at a conscious recognition of the conflicts,\nthoroughly psychoanalytic, which is also _a conditio sine qua non_ of\nthe psychoanalytic condition of recovery. Just as psychoanalysis in the\nhands of the physician, a secular method, sets up the real object of\ntransference as the one to take over the conflicts of the oppressed and\nto solve them, so the Christian religion sets up the Saviour, considered\nas real; \u201cIn whom we have redemption through his blood, the forgiveness\nof sins....\u201d (Eph. i: 7 and Col. i: 14.)[85] He is the deliverer and\nredeemer of our guilt, a God who stands above sin, \u201cwho did no sin,\nneither was guile found in his mouth\u201d (Pet. ii: 22). \u201cWho his own self\nbare our sins in his body upon the tree\u201d (Pet. ii: 24). \u201cTherefore\nChrist has been sacrificed once to take away the sins of many\u201d (Heb. ix:\n28). The God, thus thought of, is distinguished as innocent in himself\nand as the self-sacrificer. (These qualities are true also for that\namount of energy\u2014libido\u2014which belongs to the representation complex\ndesignated the Redeemer.) The conscious projection towards which the\nChristian education aims, offers, therefore, a double benefit: first,\none is kept conscious of the conflict (sins) of two opposing tendencies\nmutually resistant, and through this one prevents a known trouble from\nbecoming, by means of repressing and forgetting, an unknown and\ntherefore so much more tormenting sorrow. Secondly, one lightens one\u2019s\nburden by surrendering it to him to whom all solutions are known. One\nmust not forget that the individual psychologic roots of the Deity, set\nup as real by the pious, are concealed from him, and that he, although\nunaware of this, still bears the burden alone and is still alone with\nhis conflict. This delusion would lead infallibly to the speedy breaking\nup of the system, for Nature cannot indefinitely be deceived, but the\npowerful institution of Christianity meets this situation. The command\nin the book of James is the best expression of the psychologic\nsignificance of this: \u201cBear ye one another\u2019s burdens.\u201d[86]\n\nThis is emphasized as especially important in order to preserve society\nupright through mutual love (Transference); the Pauline writings leave\nno doubt about this:\n\n \u201cThrough love be servants one to another.\u201d\u2014_Gal._ v: 13.\n\n \u201cLet love of the brethren continue.\u201d\u2014_Heb._ xiii: 1.\n\n \u201cAnd let us consider one another to provoke unto love and good works.\n Not forgetting our own assembling together as is the custom of some,\n but exhorting one another.\u201d\u2014_Heb._ x: 24\u201325.\n\nWe might say that the real transference taught in the Christian\ncommunity is the condition absolutely necessary for the efficacy of the\nmiracle of redemption; the first letter of John comes out frankly with\nthis:\n\n \u201cHe that loveth his brother abideth in the light.\u201d\u2014_I John_ ii: 10.\n\n \u201cIf we love one another, God abideth in us.\u201d\u2014_I John_ iv: 12.\n\nThe Deity continues to be efficacious in the Christian religion only\nupon the foundation of brotherly love. Consequently, here too the\nmystery of redemption is the unresisting real transference.[87] One may\nproperly ask one\u2019s self, for what then is the Deity useful, if his\nefficacy consists only in the _real transference_? To this also the\nevangelical message has a striking answer:\n\n \u201cMen are all brothers in Christ.\u201d\n\n \u201cSo Christ also, having been once offered to bear the sins of many,\n shall appear a second time apart from sin to them that wait for him\n unto salvation.\u201d\u2014_Heb._ ix: 28.\n\nThe condition of transference among brothers is to be such as between\nman and Christ, a spiritual one. As the history of ancient cults and\ncertain Christian sects shows, this explanation of the Christian\nreligion is an especially important one biologically, for the\npsychologic intimacy creates certain shortened ways between men which\nlead only too easily to that from which Christianity seeks to release\nthem, namely to the sexual relation with all those consequences and\nnecessities under which the really already highly civilized man had to\nsuffer at the beginning of our Christian era. For just as the ancient\nreligious experience was regarded distinctly as a bodily union with the\nDeity,[88] just so was worship permeated with sexuality of every kind.\nSexuality lay only too close to the relations of people with each other.\nThe moral degeneracy of the first Christian century produced a moral\nreaction arising out of the darkness of the lowest strata of society\nwhich was expressed in the second and third centuries at its purest in\nthe two antagonistic religions, Christianity on the one side, and\nMithracism on the other. These religions strove after precisely that\nhigher form of social intercourse symbolic of a projected \u201cbecome flesh\u201d\nidea (logos), whereby all those strongest impulsive energies of the\narchaic man, formerly plunging him from one passion into another,[89]\nand which seemed to the ancients like the compulsion of the evil\nconstellations, as \u03b5\u1f31\u03bc\u03b1\u03c1\u03bc\u03ad\u03bd\u03b7,[90] and which in the sense of later ages\nmight be translated as the driving force of the libido,[91] the \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2\n\u03ba\u03b9\u03bd\u03b7\u03c4\u03b9\u03ba\u03ae[92] of Zeno, could be made use of for social preservation.[93]\n\nIt may be assumed most certainly that the domestication of humanity has\ncost the greatest sacrifices. An age which produced the stoical ideal\nmust certainly have known why and against what it was created. The age\nof Nero serves to set off effectually the famous extracts from the\nforty-first letter of Seneca to Lucilius:\n\n \u201cOne drags the other into error, and how can we attain to salvation\n when no one bids us halt, when all the world drives us in deeper?\u201d\n\n \u201cDo you ever come across a man unafraid in danger, untouched by\n desires, happy in misfortune, peaceful in the midst of a storm,\n elevated above ordinary mortals, on the same plane as the gods, does\n not reverence seize you? Are you not compelled to say, \u2018Such an\n exalted being is certainly something different from the miserable body\n which he inhabits?\u2019 A divine strength rules there, such an excellent\n mind, full of moderation, raised above all trivialities, which smiles\n at that which we others fear or strive after: a heavenly power\n animates such a person, a thing of this kind does not exist without\n the co\u00f6peration of a deity. The largest part of such a being belongs\n to the region from which he came. Just as the sun\u2019s rays touch the\n earth in reality and yet are at home only there from whence they come,\n so an eminent holy man associates with us. He is sent to us that we\n may learn to know the divine better, and although with us, still\n really belongs to his original home. He looks thither and reaches\n towards it; among us he walks as an exalted being.\u201d\n\nThe people of this age had grown ripe for identification with the \u03bb\u03cc\u03b3\u03bf\u03c2\n(word) \u201cbecome flesh,\u201d for the founding of a new fellowship, united by\none idea,[94] in the name of which people could love each other and call\neach other brothers.[95] The old vague idea of a \u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2 (Messiah), of a\nmediator in whose name new ways of love would be created, became a fact,\nand with that humanity made an immense step forward. This had not been\nbrought about by a speculative, completely sophisticated philosophy, but\nby an elementary need in the mass of people vegetating in spiritual\ndarkness. The profoundest necessities had evidently driven them towards\nthat, since humanity did not thrive in a state of dissoluteness.[96] The\nmeaning of those cults\u2014I speak of Christianity and Mithracism\u2014is clear;\nit is a moral restraint of animal impulses.[97] The dynamic appearance\nof both religions betrays something of that enormous feeling of\nredemption which animated the first disciples and which we to-day\nscarcely know how to appreciate, for these old truths are empty to us.\nMost certainly we should still understand it, had our customs even a\nbreath of ancient brutality, for we can hardly realize in this day the\nwhirlwinds of the unchained libido which roared through the ancient Rome\nof the C\u00e6sars. The civilized man of the present day seems very far\nremoved from that. He has become merely neurotic. So for us the\nnecessities which brought forth Christianity have actually been lost,\nsince we no longer understand their meaning. We do not know against what\nit had to protect us.[98] For enlightened people, the so-called\nreligiousness has already approached very close to a neurosis. In the\npast two thousand years Christianity has done its work and has erected\nbarriers of repression, which protect us from the sight of our own\n\u201csinfulness.\u201d The elementary emotions of the libido have come to be\nunknown to us, for they are carried on in the unconscious; therefore,\nthe belief which combats them has become hollow and empty. Let whoever\ndoes not believe that a mask covers our religion, obtain an impression\nfor himself from the appearance of our modern churches, from which style\nand art have long since fled.\n\nWith this we turn back to the question from which we digressed, namely,\nwhether or not Miss Miller has created something valuable with her poem.\nIf we bear in mind under what psychologic or moral conditions\nChristianity came into existence; that is to say, at a time when fierce\nbrutality was an every-day spectacle, then we understand the religious\nseizure of the whole personality and the worth of that religion which\ndefended the people of the Roman culture against the visible storms of\nwickedness. It was not difficult for those people to remain conscious of\nsin, for they saw it every day spread out before their eyes. The\nreligious product was at that time the accomplishment of the total\npersonality. Miss Miller not only undervalues her \u201csins,\u201d but the\nconnection between the \u201cdepressing and unrelenting need\u201d and her\nreligious product has even escaped her. Thus her poetical creation\ncompletely loses the living value of a religious product. It is not much\nmore than a sentimental transformation of the erotic which is secretly\ncarried out close to consciousness and principally possesses the same\nworth as the manifest content of the dream[99] with its uncertain and\ndelusive perishableness. Thus the poem is properly only a dream become\naudible.\n\nTo the degree that the modern consciousness is eagerly busied with\nthings of a wholly other sort than religion, religion and its object,\noriginal sin, have stepped into the background; that is to say, into the\nunconscious in great part. Therefore, to-day man believes neither in the\none nor in the other. Consequently the Freudian school is accused of an\nimpure phantasy, and yet one might convince one\u2019s self very easily with\na rather fleeting glance at the history of ancient religions and morals\nas to what kind of demons are harbored in the human soul. With this\ndisbelief in the crudeness of human nature is bound up the disbelief in\nthe power of religion. The phenomenon, well known to every\npsychoanalyst, of the unconscious transformation of an erotic conflict\ninto religious activity is something _ethically wholly worthless_ and\nnothing but an hysterical production. Whoever, on the other hand, to his\nconscious sin just as consciously places religion in opposition, does\nsomething the greatness of which cannot be denied. This can be verified\nby a backward glance over history. Such a procedure is sound religion.\n_The unconscious recasting of the erotic into something religious lays\nitself open to the reproach of a sentimental and ethically worthless\npose._\n\nBy means of the secular practice of the na\u00efve projection which is, as we\nhave seen, nothing else than a veiled or indirect real-transference\n(through the spiritual, through the logos), Christian training has\nproduced a widespread weakening of the animal nature so that a great\npart of the strength of the impulses could be set free for the work of\nsocial preservation and fruitfulness.[100] This abundance of libido, to\nmake use of this singular expression, pursues with a budding renaissance\n(for example Petrarch) a course which outgoing antiquity had already\nsketched out as religious; viz., the way of the transference to\nnature.[101] The transformation of this libidinous interest is in great\npart due to the Mithraic worship, which was a nature religion in the\nbest sense of the word;[102] while the primitive Christians exhibited\nthroughout an antagonistic attitude to the beauties of this world.[103]\nI remember the passage of St. Augustine mentioned by J. Burckhardt:\n\n \u201cMen draw thither to admire the heights of the mountains and the\n powerful waves of the sea\u2014and to turn away from themselves.\u201d\n\nThe foremost authority on the Mithraic cult, Franz Cumont,[104] says as\nfollows:\n\n \u201cThe gods were everywhere and mingled in all the events of daily life.\n The fire which cooked the means of nourishment for the believers and\n which warmed them; the water which quenched their thirst and cleansed\n them; also the air which they breathed, and the day which shone for\n them, were the objects of their homage. Perhaps no religion has given\n to its adherents in so large a degree as Mithracism opportunity for\n prayer and motive for devotion. When the initiated betook himself in\n the evening to the sacred grotto concealed in the solitude of the\n forest, at every step new sensations awakened in his heart some\n mystical emotion. The stars that shone in the sky, the wind that\n whispered in the foliage, the spring or brook which hastened murmuring\n to the valley, even the earth which he trod under his feet, were in\n his eyes divine; and all surrounding nature a worshipful fear of the\n infinite forces that swayed the universe.\u201d\n\nThese fundamental thoughts of Mithracism, which, like so much else of\nthe ancient spiritual life, arose again from their grave during the\nrenaissance are to be found in the beautiful words of Seneca:[105]\n\n \u201cWhen you enter a grove peopled with ancient trees, higher than the\n ordinary, and whose boughs are so closely interwoven that the sky\n cannot be seen, the stately shadows of the wood, the privacy of the\n place, and the awful gloom cannot but strike you, as with the presence\n of a deity, or when we see some cave at the foot of a mountain\n penetrating the rocks, not made by human hands, but hollowed out to\n great depths by nature; it fills the mind with a religious fear; we\n venerate the fountain-heads of great rivers; the sudden eruption of a\n vast body of water from the secret places of the earth, obtains an\n altar: we adore likewise the springs of warm baths, and either the\n opaque quality or immense depths, hath made some lakes sacred.\u201d\n\nAll this disappeared in the transitory world of the Christian, only to\nbreak forth much later when the thought of mankind had achieved that\n_independence of the idea_ which could resist the \u00e6sthetic impression,\nso that thought was no longer fettered by the emotional effects of the\nimpression, but could rise to reflective observation. Thus man entered\ninto a new and independent relation to nature whereby the foundation was\nlaid for natural science and technique. With that, however, there\nentered in for the first time a displacement of the weight of interest;\nthere arose again real-transference which has reached its greatest\ndevelopment in our time. Materialistic interest has everywhere become\nparamount. Therefore, the realms of the spirit, where earlier the\ngreatest conflicts and developments took place, lie deserted and fallow;\nthe world has not only lost its God as the sentimentalists of the\nnineteenth century bewail, but also to some extent has lost its soul as\nwell. One, therefore, cannot wonder that the discoveries and doctrines\nof the Freudian school, with their wholly psychologic views, meet with\nan almost universal disapproval. Through the change of the centre of\ninterest from the inner to the outer world, the knowledge of nature has\nincreased enormously in comparison with that of earlier times. By this\nthe anthropomorphic conception of the religious dogmas has been\ndefinitely thrown open to question; therefore, the present-day religions\ncan only with the greatest difficulty close their eyes to this fact; for\nnot only has the intense interest been diverted from the Christian\nreligion, but criticism and the necessary correction have increased\ncorrespondingly. The Christian religion seems to have fulfilled its\ngreat biological purpose, in so far as we are able to judge. It has led\nhuman thought to independence, and has lost its significance, therefore,\nto a yet undetermined extent; in any case its dogmatic contents have\nbecome related to Mithracism. In consideration of the fact that this\nreligion has rendered, nevertheless, inconceivable service to education,\none cannot reject it \u201ceo ipso\u201d to-day. It seems to me that we might\nstill make use in some way of its form of thought, and especially of its\ngreat wisdom of life, which for two thousand years has been proven to be\nparticularly efficacious. The stumbling block is the _unhappy\ncombination of religion and morality_. That must be overcome. There\nstill remain traces of this strife in the soul, the lack of which in a\nhuman being is reluctantly felt. It is hard to say in what such things\nconsist; for this, ideas as well as words are lacking. If, in spite of\nthat, I attempt to say something about it, I do it parabolically, using\nSeneca\u2019s words:[106]\n\n \u201cNothing can be more commendable and beneficial if you persevere in\n the pursuit of wisdom. It is what would be ridiculous to wish for when\n it is in your power to attain it. There is no need to lift up your\n hands to Heaven, or to pray the servant of the temple to admit you to\n the ear of the idol that your prayers may be heard the better. God is\n near thee; he is with thee. Yes, Lucilius, a holy spirit resides\n within us, the observer of good and evil, and our constant guardian.\n And as we treat him, he treats us; no good man is without a God. Could\n any one ever rise above the power of fortune without his assistance?\n It is he that inspires us with thoughts, upright, just and pure. We do\n not, indeed, pretend to say what God; but that a God dwells in the\n breast of every good man is certain.\u201d\n\n\n\n\n CHAPTER IV\n THE SONG OF THE MOTH\n\n\nA little later Miss Miller travelled from Geneva to Paris. She says:\n\n \u201cMy weariness on the railway was so great that I could hardly sleep an\n hour. It was terrifically hot in the ladies\u2019 carriage.\u201d\n\nAt four o\u2019clock in the morning she noticed a moth that flew against the\nlight in her compartment. She then tried to go to sleep again. Suddenly\nthe following poem took possession of her mind.\n\n _The Moth to the Sun_\n\n \u201cI longed for thee when first I crawled to consciousness.\n My dreams were all of thee when in the chrysalis I lay.\n Oft myriads of my kind beat out their lives\n Against some feeble spark once caught from thee.\n And one hour more\u2014and my poor life is gone;\n Yet my last effort, as my first desire, shall be\n But to approach thy glory; then, having gained\n One raptured glance, I\u2019ll die content.\n For I, the source of beauty, warmth and life\n Have in his perfect splendor once beheld.\u201d\n\nBefore we go into the material which Miss Miller offers us for the\nunderstanding of the poem, we will again cast a glance over the\npsychologic situation in which the poem originated. Some months or weeks\nappear to have elapsed since the last direct manifestation of the\nunconscious that Miss Miller reported to us; about this period we have\nhad no information. We learn nothing about the moods and phantasies of\nthis time. If one might draw a conclusion from this silence it would be\npresumably that in the time which elapsed between the two poems, really\nnothing of importance had happened, and that, therefore, this poem is\nagain but a voiced fragment of the unconscious working of the complex\nstretching out over months and years. It is highly probable that it is\nconcerned with the same complex as before.[107] The earlier product, a\nhymn of creation full of hope, has, however, but little similarity to\nthe present poem. The poem lying before us has a truly hopeless,\nmelancholy character; moth and sun, two things which never meet. One\nmust in fairness ask, is a moth really expected to rise to the sun? We\nknow indeed the proverbial saying about the moth that flew into the\nlight and singed its wings, but not the legend of the moth that strove\ntowards the sun. Plainly, here, two things are connected in her thoughts\nthat do not belong together; first, the moth which fluttered around the\nlight so long that it burnt itself; and then, the idea of a small\nephemeral being, something like the day fly, which, in lamentable\ncontrast to the eternity of the stars, longs for an imperishable\ndaylight. This idea reminds one of Faust:\n\n \u201cMark how, beneath the evening sunlight\u2019s glow\n The green-embosomed houses glitter;\n The glow retreats, done is the day of toil,\n It yonder hastes, new fields of life exploring;\n Ah, that no wing can lift me from the soil\n Upon its track to follow, follow soaring!\n Then would I see eternal Evening gild\n The silent world beneath me glowing....\n Yet, finally, the weary god is sinking;\n The new-born impulse fires my mind,\u2014\n I hasten on, his beams eternal drinking,\n The day before me and the night behind,\n Above me heaven unfurled, the floor of waves beneath me,\u2014\n A glorious dream! though now the glories fade.\n Alas! the wings that lift the mind no aid\n Of wings to lift the body can bequeath me.\u201d\n\nNot long afterwards, Faust sees \u201cthe black dog roving there through\ncornfields and stubble,\u201d the dog who is the same as the devil, the\ntempter, in whose hellish fires Faust has singed his wings. When he\nbelieved that he was expressing his great longing for the beauty of the\nsun and the earth, \u201che went astray thereover\u201d and fell into the hands of\n\u201cthe Evil One.\u201d\n\n \u201cYes, resolute to reach some brighter distance,\n On earth\u2019s fair sun I turn my back.\u201d\n\nThis is what Faust had said shortly before, in true recognition of the\nstate of affairs. The honoring of the beauty of nature led the Christian\nof the Middle Ages to pagan thoughts which lay in an antagonistic\nrelation to his conscious religion, just as once Mithracism was in\nthreatening competition with Christianity, for Satan often disguises\nhimself as an angel of light.[108]\n\nThe longing of Faust became his ruin. The longing for the Beyond had\nbrought as a consequence a loathing for life, and he stood on the brink\nof self-destruction.[109] The longing for the beauty of this world led\nhim anew to ruin, into doubt and pain, even to Marguerite\u2019s tragic\ndeath. His mistake was that he followed after both worlds with no check\nto the driving force of his libido, like a man of violent passion. Faust\nportrays once more the folk-psychologic conflict of the beginning of the\nChristian era, but what is noteworthy, in a reversed order.\n\nAgainst what fearful powers of seduction Christ had to defend himself by\nmeans of his hope of the absolute world beyond, may be seen in the\nexample of Alypius in Augustine. If any of us had been living in that\nperiod of antiquity, he would have seen clearly that that culture must\ninevitably collapse because humanity revolted against it. It is well\nknown that even before the spread of Christianity a remarkable\nexpectation of redemption had taken possession of mankind. The following\neclogue of Virgil might well be a result of this mood:\n\n \u201cUltima Cum\u00e6i venit jam carminis \u00e6tas;[110]\n Magnus ab integro S\u00e6clorum nascitur ordo,\n Jam redit et Virgo,[111] redeunt Saturnia regna;\n Jam nova progenies c\u00e6lo demittitur alto.\n Tu modo nascenti puero, quo ferrea primum\n Desinet ac toto surget gens aurea mundo,\n Casta fave Lucina: tuus jam regnat Apollo.\n\n \u201cTe duce, si qua manent sceleris vestigia nostri,\n Inrita perpetua solvent formidine terras.\n Ille deum vitam accipiet divisque videbit\n Permixtos heroas et ipse videbitur illis,\n Pacatumque reget patriis virtutibus orbem.\u201d[112]\n\nThe turning to asceticism resulting from the general expansion of\nChristianity brought about a new misfortune to many: monasticism and the\nlife of the anchorite.[113]\n\nFaust takes the reverse course; for him the ascetic ideal means death.\nHe struggles for freedom and wins life, at the same time giving himself\nover to the Evil One; but through this he becomes the bringer of death\nto her whom he loves most, Marguerite. He tears himself away from pain\nand sacrifices his life in unceasing useful work, through which he saves\nmany lives.[114] His double mission as saviour and destroyer has already\nbeen hinted in a preliminary manner:\n\n _Wagner_:\n\n With what a feeling, thou great man, must thou\n Receive the people\u2019s honest veneration!\n\n _Faust_:\n\n Thus we, our hellish boluses compounding,\n Among these vales and hills surrounding,\n Worse than the pestilence, have passed.\n Thousands were done to death from poison of my giving;\n And I must hear, by all the living,\n The shameless murderers praised at last!\n\nA parallel to this double r\u00f4le is that text in the Gospel of Matthew\nwhich has become historically significant:\n\n \u201cI came not to send peace, but a sword.\u201d\u2014_Matt._ x: 34.\n\nJust this constitutes the deep significance of Goethe\u2019s Faust, that he\nclothes in words a problem of modern man which has been turning in\nrestless slumber since the Renaissance, just as was done by the drama of\nOedipus for the Hellenic sphere of culture. What is to be the way out\nbetween the Scylla of renunciation of the world and the Charybdis of the\nacceptance of the world?\n\nThe hopeful tone, voiced in the \u201cHymn to the God of Creation,\u201d cannot\ncontinue very long with our author. The pose simply promises, but does\nnot fulfil. The old longing will come again, for it is a peculiarity of\nall complexes worked over merely in the unconscious[115] that they lose\nnothing of their original amount of affect. Meanwhile, their outward\nmanifestations can change almost endlessly. One might therefore consider\nthe first poem as an unconscious longing to solve the conflict through\npositive religiousness, somewhat in the same manner as they of the\nearlier centuries decided their conscious conflicts by opposing to them\nthe religious standpoint. This wish does not succeed. Now with the\nsecond poem there follows a second attempt which turns out in a\ndecidedly more material way; its thought is unequivocal. Only once\n\u201chaving gained one raptured glance ...\u201d and then\u2014to die.\n\nFrom the realms of the religious world, the attention, just as in\nFaust,[116] turns towards the sun of this world, and already there is\nsomething mingled with it which has another sense, that is to say, _the\nmoth which fluttered so long around the light that it burnt its wings_.\n\nWe now pass to that which Miss Miller offers for the better\nunderstanding of the poem. She says:\n\n \u201cThis small poem made a profound impression upon me. I could not, of\n course, find immediately a sufficiently clear and direct explanation\n for it. However, a few days later when I once more read a certain\n philosophical work, which I had read in Berlin the previous winter,\n and which I had enjoyed very much, (I was reading it aloud to a\n friend), I came across the following words: \u2018La m\u00eame aspiration\n passionn\u00e9e de la mite vers l\u2019\u00e9toile, de l\u2019homme vers Dieu.\u2019 (The same\n passionate longing of the moth for the star, of man for God.) I had\n forgotten this sentence entirely, but it seemed very clear to me that\n precisely these words had reappeared in my hypnagogic poem. In\n addition to that it occurred to me that a play seen some years\n previously, \u2018La Mite et La Flamme,\u2019 was a further possible cause of\n the poem. It is easy to see how often the word \u2018moth\u2019 had been\n impressed upon me.\u201d\n\nThe deep impression made by the poem upon the author shows that she put\ninto it a large amount of love. In the expression \u201caspiration\npassionn\u00e9e\u201d we meet the passionate longing of the moth for the star, of\nman for God, and indeed, the moth is Miss Miller herself. Her last\nobservation that the word \u201cmoth\u201d was often impressed upon her shows how\noften she had noticed the word \u201cmoth\u201d as applicable to herself. _Her\nlonging for God resembles the longing of the moth for the \u201cstar.\u201d_ The\nreader will recall that this expression has already had a place in the\nearlier material, \u201cwhen the morning stars sang together,\u201d that is to\nsay, the ship\u2019s officer who sings on deck in the night watch. The\npassionate longing for God is the same as that longing for the singing\nmorning stars. It was pointed out at great length in the foregoing\nchapter that this analogy is to be expected: \u201cSic parvis componere magna\nsolebam.\u201d\n\nIt is shameful or exalted just as one chooses, that the divine longing\nof humanity, which is really the first thing to make it human, should be\nbrought into connection with an erotic phantasy. Such a comparison jars\nupon the finer feelings. Therefore, one is inclined in spite of the\nundeniable facts to dispute the connection. An Italian steersman with\nbrown hair and black moustache, and the loftiest, dearest conception of\nhumanity! These two things cannot be brought together; against this not\nonly our religious feelings revolt, but our taste also rebels.\n\nIt would certainly be unjust to make a comparison of the two objects as\nconcrete things since they are so heterogeneous. One loves a Beethoven\nsonata but one loves caviar also. It would not occur to any one to liken\nthe sonata to caviar. It is a common error for one to judge the longing\naccording to the quality of the object. The appetite of the gourmand\nwhich is only satisfied with goose liver and quail is no more\ndistinguished than the appetite of the laboring man for corned beef and\ncabbage. The longing is the same; the object changes. Nature is\nbeautiful only by virtue of the longing and love given her by man. The\n\u00e6sthetic attributes emanating from that has influence primarily on the\nlibido, which alone constitutes the beauty of nature. The dream\nrecognizes this well when it depicts a strong and beautiful feeling by\nmeans of a representation of a beautiful landscape. Whenever one moves\nin the territory of the erotic it becomes altogether clear how little\nthe object and how much the love means. The \u201csexual object\u201d is as a rule\noverrated far too much and that only on account of the extreme degree to\nwhich libido is devoted to the object.\n\nApparently Miss Miller had but little left over for the officer, which\nis humanly very intelligible. But in spite of that a deep and lasting\neffect emanates from this connection which places divinity on a par with\nthe erotic object. The moods which apparently are produced by these\nobjects do not, however, spring from them, but are manifestations of her\nstrong love. When Miss Miller praises either God or the sun she means\nher love, that deepest and strongest impulse of the human and animal\nbeing.\n\nThe reader will recall that in the preceding chapter the following chain\nof synonyms was adduced: the singer\u2014God of sound\u2014singing morning\nstar\u2014creator\u2014God of Light\u2014sun\u2014fire\u2014God of Love.\n\nAt that time we had placed sun and fire in parentheses. Now they are\nentitled to their right place in the chain of synonyms. With the\nchanging of the erotic impression from the affirmative to the negative\nthe symbols of light occur as the paramount object. In the second poem\nwhere the longing is clearly exposed it is by no means the terrestrial\nsun. Since the longing has been turned away from the real object, its\nobject has become, first of all, a subjective one, namely, God.\nPsychologically, however, God is the name of a representation-complex\nwhich is grouped around a strong feeling (the sum of libido). Properly,\nthe feeling is what gives character and reality to the complex.[117]\n_The attributes and symbols of the divinity must belong in a consistent\nmanner to the feeling_ (_longing, love, libido, and so on_). If one\nhonors God, the sun or the fire, then one honors one\u2019s own vital force,\nthe libido. It is as Seneca says: \u201cGod is near you, he is with you, in\nyou.\u201d God is our own longing to which we pay divine honors.[118] If it\nwere not known how tremendously significant religion was, and is, this\nmarvellous play with one\u2019s self would appear absurd. There must be\nsomething more than this, however, because, notwithstanding its\nabsurdity, it is, in a certain sense, conformable to the purpose in the\nhighest degree. To bear a God within one\u2019s self signifies a great deal;\nit is a guarantee of happiness, of power, indeed even of omnipotence, as\nfar as these attributes belong to the Deity. To bear a God within one\u2019s\nself signifies just as much as to be God one\u2019s self. In Christianity,\nwhere, it is true, the grossly sensual representations and symbols are\nweeded out as carefully as possible, which seems to be a continuation of\nthe poverty of symbols of the Jewish cult, there are to be found plain\ntraces of this psychology. There are even plainer traces, to be sure, in\nthe \u201cbecoming-one with God\u201d in those mysteries closely related to the\nChristian, where the mystic himself is lifted up to divine adoration\nthrough initiatory rites. At the close of the consecration into the Isis\nmysteries the mystic was crowned with the palm crown,[119] he was placed\non a pedestal and worshipped as Helios.[120] In the magic papyrus of the\nMithraic liturgy published by Dieterich there is the \u1f31\u03b5\u03c1\u03cc\u03c2 \u03bb\u03cc\u03b3\u03bf\u03c2[121] of\nthe consecrated one:\n\n \u1f18\u03b3\u03ce \u03b5\u1f30\u03bc\u03b9 \u03c3\u03cd\u03bc\u03c0\u03bb\u03b1\u03bd\u03bf\u03c2 \u1f51\u03bc\u1fd6\u03bd \u1f00\u03c3\u03c4\u1f74\u03c1 \u03ba\u03b1\u1f76 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b2\u03ac\u03b8\u03bf\u03c5\u03c2 \u1f00\u03bd\u03b1\u03bb\u03ac\u03bc\u03c0\u03c9\u03bd.[122]\n\nThe mystic in religious ecstasies put himself on a plane with the stars,\njust as a saint of the Middle Ages put himself by means of the stigmata\non a level with Christ. St. Francis of Assisi expressed this in a truly\npagan manner,[123] even as far as a close relationship with the brother\nsun and the sister moon. These representations of \u201cbecoming-one with\nGod\u201d are very ancient. The old belief removed the becoming-one with God\nuntil the time after death; the mysteries, however, suggest this as\ntaking place already in this world. A very old text brings most\nbeautifully before one this unity with God; it is the song of triumph of\nthe ascending soul.[124]\n\n \u201cI am the God Atum, I who alone was.\n I am the God R\u00ea at his first splendor.\n I am the great God, self-created, God of Gods,\n To whom no other God compares.\u201d\n\n \u201cI was yesterday and know to-morrow; the battle-ground of Gods was\n made when I spoke. I know the name of that great God who tarries\n therein.\n\n \u201cI am that great Phoenix who is in Heliopolis, who there keeps account\n of all there is, of all that exists.\n\n \u201cI am the God Min, at his coming forth, who placed the feathers upon\n my head.[125]\n\n \u201cI am in my country, I come into my city. Daily I am together with my\n father Atum.[126]\n\n \u201cMy impurity is driven away, and the sin which was in me is overcome.\n I washed myself in those two great pools of water which are in\n Heracleopolis, in which is purified the sacrifice of mankind for that\n great God who abideth there.\n\n \u201cI go on my way to where I wash my head in the sea of the righteous. I\n arrive at this land of the glorified, and enter through the splendid\n portal.\n\n \u201cThou, who standest before me, stretch out to me thy hands, it is I, I\n am become one of thee. Daily am I together with my Father Atum.\u201d\n\nThe identification with God necessarily has as a result the enhancing of\nthe meaning and power of the individual.[127] That seems, first of all,\nto have been really its purpose: a strengthening of the individual\nagainst his all too great weakness and insecurity in real life. This\ngreat megalomania thus has a genuinely pitiable background. The\nstrengthening of the consciousness of power is, however, only an\nexternal result of the \u201cbecoming-one with God.\u201d Of much more\nsignificance are the deeper-lying disturbances in the realm of feeling.\n_Whoever introverts libido\u2014that is to say, whoever takes it away from a\nreal object without putting in its place a real compensation\u2014is\novertaken by the inevitable results of introversion._ The libido, which\nis turned inward into the subject, awakens again from among the sleeping\nremembrances one which contains the path upon which earlier the libido\nonce had come to the real object. At the very first and in foremost\nposition it was father and mother who were the objects of the childish\nlove. They are unequalled and imperishable. Not many difficulties are\nneeded in an adult\u2019s life to cause those memories to reawaken and to\nbecome effectual. _In religion the regressive reanimation of the\nfather-and-mother imago is organized into a system._ The benefits of\nreligion are the benefits of parental hands; its protection and its\npeace are the results of parental care upon the child; its mystic\nfeelings are the unconscious memories of the tender emotions of the\nfirst childhood, just as the hymn expresses it:\n\n \u201cI am in my country, I come into my city. Daily am I together with my\n father Atum.\u201d[128]\n\nThe visible father of the world is, however, the sun, the heavenly fire;\ntherefore, Father, God, Sun, Fire are mythologically synonymous. The\nwell-known fact that in the sun\u2019s strength the great generative power of\nnature is honored shows plainly, very plainly, to any one to whom as yet\nit may not be clear that in the Deity man honors his own libido, and\nnaturally in the form of the image or symbol of the present object of\ntransference. This symbol faces us in an especially marked manner in the\nthird Logos of the Dieterich papyrus. After the second prayer[129] stars\ncome from the disc of the sun to the mystic, \u201cfive-pointed, in\nquantities, filling the whole air. If the sun\u2019s disc has expanded, you\nwill see an immeasurable circle, and fiery gates which are shut off.\u201d\nThe mystic utters the following prayer:\n\n \u1f18\u03c0\u03b1\u03ba\u03bf\u03c5\u03c3\u03cc\u03bd \u03bc\u03bf\u03c5, \u1f00\u03ba\u03bf\u03c5\u03c3\u03cc\u03bd \u03bc\u03bf\u03c5\u2014\u1f41 \u03c3\u03c5\u03bd\u03b4\u03ae\u03c3\u03b1\u03c2 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 \u03c4\u1f70 \u03c0\u03cd\u03c1\u03b9\u03bd\u03b1 \u03ba\u03bb\u03b5\u1fd6\u03b8\u03c1\u03b1 \u03c4\u03bf\u1fe6\n \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6, \u03b4\u03b9\u03c3\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c0\u03c5\u03c1\u03af\u03c0\u03bf\u03bb\u03b5, \u03c6\u03c9\u03c4\u1f78\u03c2 \u03ba\u03c4\u03af\u03c3\u03c4\u03b1\u2014\u03c0\u03c5\u03c1\u03af\u03c0\u03bd\u03bf\u03b5, \u03c0\u03c5\u03c1\u03af\u03b8\u03c5\u03bc\u03b5,\n \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03cc\u03c6\u03c9\u03c2, \u03c0\u03c5\u03c1\u03b9\u03c7\u03b1\u03c1\u1fc6, \u03ba\u03b1\u03bb\u03bb\u03af\u03c6\u03c9\u03c2, \u03c6\u03c9\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1, \u03c0\u03c5\u03c1\u03b9\u03c3\u03ce\u03bc\u03b1\u03c4\u03b5, \u03c6\u03c9\u03c4\u03bf\u03b4\u03cc\u03c4\u03b1,\n \u03c0\u03c5\u03c1\u03b9\u03c3\u03c0\u03cc\u03c1\u03b5, \u03c0\u03c5\u03c1\u03b9\u03ba\u03bb\u03cc\u03bd\u03b5, \u03c6\u03c9\u03c4\u03cc\u03b2\u03b9\u03b5, \u03c0\u03c5\u03c1\u03b9\u03b4\u1fd6\u03bd\u03b1, \u03c6\u03c9\u03c4\u03bf\u03ba\u03b9\u03bd\u1fc6\u03c4\u03b1, \u03ba\u03b5\u03c1\u03b1\u03c5\u03bd\u03bf\u03ba\u03bb\u03cc\u03bd\u03b5,\n \u03c6\u03c9\u03c4\u1f78\u03c2 \u03ba\u03bb\u03ad\u03bf\u03c2, \u03b1\u1f50\u03be\u03b7\u03c3\u03af\u03c6\u03c9\u03c2, \u1f10\u03bd\u03c0\u03c5\u03c1\u03b9\u03c3\u03c7\u03b7\u03c3\u03af\u03c6\u03c9\u03c2, \u1f00\u03c3\u03c4\u03c1\u03bf\u03b4\u03ac\u03bc\u03b1.[130]\n\nThe invocation is, as one sees, almost inexhaustible in light and fire\nattributes, and can be likened in its extravagance only to the\nsynonymous attributes of love of the mystic of the Middle Ages. Among\nthe innumerable texts which might be used as an illustration of this, I\nselect a passage from the writings of Mechthild von Magdeburg\n(1212\u20131277):\n\n \u201cO Lord, love me excessively and love me often and long; the oftener\n you love me, so much the purer do I become; the more excessively you\n love me, the more beautiful I become; the longer you love me, the more\n holy will I become here upon earth.\u201d\n\n God answered: \u201cThat I love you often, that I have from my nature, for\n I myself am love. That I love you excessively, that I have from my\n desire, for I too desire that men love me excessively. That I love you\n long, that I have from my everlastingness, for I am without end.\u201d[131]\n\nThe religious regression makes use indeed of the parent image without,\nhowever, consciously making it an object of transference, for the incest\nhorror[132] forbids that. It remains rather as a synonym, for example,\nof the father or of God, or of the more or less personified symbol of\nthe sun and fire.[133] Sun and fire\u2014that is to say, the fructifying\nstrength and heat\u2014are attributes of the libido. In Mysticism the\ninwardly perceived, divine vision is often merely sun or light, and is\nvery little, or not at all, personified. In the Mithraic liturgy there\nis found, for example, a significant quotation:\n\n \u1f29 \u03b4\u1f72 \u03c0\u03bf\u03c1\u03b5\u03af\u03b1 \u03c4\u1ff6\u03bd \u1f41\u03c1\u03c9\u03bc\u03ad\u03bd\u03c9\u03bd \u03b8\u03b5\u1ff6\u03bd \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03b4\u03af\u03c3\u03ba\u03bf\u03c5, \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2 \u03bc\u03bf\u03c5, \u03b8\u03b5\u03bf\u1fe6\n \u03c6\u03b1\u03bd\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9.[134]\n\nHildegarde von Bingen (1100\u20131178) expresses herself in the following\nmanner:[135]\n\n \u201cBut the light I see is not local, but far off, and brighter than the\n cloud which supports the sun. I can in no way know the form of this\n light since I cannot entirely see the sun\u2019s disc. But within this\n light I see at times, and infrequently, another light which is called\n by me the living light, but when and in what manner I see this I do\n not know how to say, and when I see it all weariness and need is\n lifted from me, then too, I feel like a simple girl and not like an\n old woman.\u201d\n\nSymeon, the New Theologian (970\u20131040), says the following:\n\n \u201cMy tongue lacks words, and what happens in me my spirit sees clearly\n but does not explain. It sees the invisible, that emptiness of all\n forms, simple throughout, not complex, and in extent infinite. For it\n sees no beginning, and it sees no end. It is entirely unconscious of\n the meanings, and does not know what to call that which it sees.\n Something complete appears, it seems to me, not indeed through the\n being itself, but through a participation. For you enkindle fire from\n fire, and you receive the whole fire; but this remains undiminished\n and undivided, as before. Similarly, that which is divided separates\n itself from the first; and like something corporeal spreads itself\n into several lights. This, however, is something spiritual,\n immeasurable, indivisible, and inexhaustible. For it is not separated\n when it becomes many, but remains undivided and is in me, and enters\n within my poor heart like a sun or circular disc of the sun, similar\n to the light, for it is a light.\u201d[136]\n\nThat that thing, perceived as inner light, as the sun of the other\nworld, is longing, is clearly shown by Symeon\u2019s words:[137]\n\n \u201cAnd following It my spirit demanded to embrace the splendor beheld,\n but it found It not as creature and did not succeed in coming out from\n among created beings, so that it might embrace that uncreated and\n uncomprehended splendor. Nevertheless it wandered everywhere, and\n strove to behold It. _It penetrated the air, it wandered over the\n Heavens, it crossed over the abysses, it searched, as it seemed to it,\n the ends of the world._[138] But in all of that it found nothing, for\n all was created. And I lamented and was sorrowful, and my breast\n burned, and I lived as one distraught in mind. But It came, as It\n would, and descending like a luminous mystic cloud, It seemed to\n envelop my whole head so that dismayed I cried out. But flying away\n again It left me alone. And when I, troubled, sought for It, I\n realized suddenly _that It was in me, myself, and in the midst of my\n heart It appeared as the light of a spherical sun_.\u201d\n\nIn Nietzsche\u2019s \u201cGlory and Eternity\u201d we meet with an essentially similar\nsymbol:\n\n \u201cHush! I see vastness!\u2014and of vasty things\n Shall man be done, unless he can enshrine\n Them with his words? Then take the night which brings\n The heart upon thy tongue, charmed wisdom mine!\n\n \u201cI look above, there rolls the star-strewn sea.\n O night, mute silence, voiceless cry of stars!\n And lo! A sign! The heaven its verge unbars\u2014\n A shining constellation falls towards me.\u201d[139]\n\nIt is not astonishing if Nietzsche\u2019s great inner loneliness calls again\ninto existence certain forms of thought which the mystic ecstasy of the\nold cults has elevated to ritual representation. In the visions of the\nMithraic liturgy we have to deal with many similar representations which\nwe can now understand without difficulty as the ecstatic symbol of the\nlibido:\n\n \u039c\u03b5\u03c4\u1f70 \u03b4\u1f72 \u03c4\u1f78 \u03b5\u03b9\u03c0\u03b5\u1fd6\u03bd \u03c3\u03b5 \u03c4\u1f78\u03bd \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd, \u1f45\u03c0\u03bf\u03c5 \u03c3\u03b9\u03b3\u1f74 \u03b4\u1f76\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f70\n \u1f00\u03ba\u03cc\u03bb\u03bf\u03c5\u03b8\u03b1, \u03c3\u03cd\u03c1\u03b9\u03c3\u03bf\u03bd \u03b4\u1f76\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03cc\u03c0\u03c0\u03c5\u03c3\u03bf\u03bd \u03b4\u1f76\u03c2 \u03ba\u03b1\u1f76 \u03b5\u1f50\u03b8\u03ad\u03c9\u03c2 \u1f44\u03c8\u03b5\u03b9 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03b4\u03af\u03c3\u03ba\u03bf\u03c5\n \u1f00\u03c3\u03c4\u03ad\u03c1\u03b1\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 \u03c0\u03b5\u03bd\u03c4\u03b1\u03b4\u03b1\u03ba\u03c4\u03c5\u03bb\u03b9\u03b1\u03af\u03bf\u03c5\u03c2 \u03c0\u03bb\u03b5\u03af\u03c3\u03c4\u03bf\u03c5\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03b9\u03c0\u03bb\u1ff6\u03bd\u03c4\u03b1\u03c2 \u1f45\u03bb\u03bf\u03bd\n \u03c4\u1f78\u03bd \u03b1\u03ad\u03c1\u03b1. \u03a3\u1f7a \u03b4\u1f72 \u03c0\u03ac\u03bb\u03b9\u03bd \u03bb\u03ad\u03b3\u03b5: \u03c3\u03b9\u03b3\u03ae, \u03c3\u03b9\u03b3\u03ae. \u039a\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03b4\u03af\u03c3\u03ba\u03bf\u03c5 \u1f00\u03bd\u03bf\u03b9\u03b3\u03ad\u03bd\u03c4\u03bf\u03c2 \u1f44\u03c8\u03b5\u03b9\n \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd \u03ba\u03cd\u03ba\u03bb\u03c9\u03bc\u03b1 \u03ba\u03b1\u1f76 \u03b8\u03cd\u03c1\u03b1\u03c2 \u03c0\u03c5\u03c1\u03af\u03bd\u03b1\u03c2 \u1f00\u03c0\u03bf\u03ba\u03b5\u03ba\u03bb\u03b5\u03b9\u03c3\u03bc\u03ad\u03bd\u03b1\u03c2.[140]\n\nSilence is commanded, then the vision of light is revealed. The\nsimilarity of the mystic\u2019s condition and Nietzsche\u2019s poetical vision is\nsurprising. Nietzsche says \u201cconstellation.\u201d It is well known that\nconstellations are chiefly therio- or anthropo-morphic symbols.\n\nThe papyrus says, \u1f00\u03c3\u03c4\u03ad\u03c1\u03b1\u03c2 \u03c0\u03b5\u03bd\u03c4\u03b1\u03b4\u03b1\u03ba\u03c4\u03c5\u03bb\u03b9\u03b1\u03af\u03bf\u03c5\u03c2[141] (similar to the\n\u201crosy-fingered\u201d Eos), which is nothing else than an anthropomorphic\nimage. Accordingly, one may expect from that, that by long gazing a\nliving being would be formed out of the \u201cflame image,\u201d a \u201cstar\nconstellation\u201d of therio- or anthropo-morphic nature, for the symbolism\nof the libido does not end with sun, light and fire, but makes use of\nwholly other means of expression. I yield precedence to Nietzsche:\n\n _The Beacon_[142]\n\n \u201cHere, where the island grew amid the seas,\n A sacrificial rock high-towering,\n Here under darkling heavens,\n Zarathustra lights his mountain-fires.\n\n \u201cThese flames with grey-white belly,\n In cold distances sparkle their desire,\n Stretches its neck towards ever purer heights\u2014\n A snake upreared in impatience:\n\n \u201cThis signal I set up there before me.\n This flame is mine own soul,\n Insatiable for new distances,\n Speeding upward, upward its silent heat.\n\n \u201cAt all lonely ones I now throw my fishing rod.\n Give answer to the flame\u2019s impatience,\n Let me, the fisher on high mountains,\n Catch my seventh, last solitude!\u201d\n\nHere libido becomes fire, flame and snake. The Egyptian symbol of the\n\u201cliving disc of the sun,\u201d the disc with the two entwining snakes,\ncontains the combination of both the libido analogies. The disc of the\nsun with its fructifying warmth is analogous to the fructifying warmth\nof love. The comparison of the libido with sun and fire is in reality\nanalogous.\n\nThere is also a \u201ccausative\u201d element in it, for sun and fire as\nbeneficent powers are objects of human love; for example, the sun-hero\nMithra is called the \u201cwell-beloved.\u201d In Nietzsche\u2019s poem the comparison\nis also a causative one, but this time in a reversed sense. The\ncomparison with the snake is unequivocally phallic, corresponding\ncompletely with the tendency in antiquity, which was to see in the\nsymbol of the phallus the quintessence of life and fruitfulness. _The\nphallus is the source of life and libido, the great creator and worker\nof miracles_, and as such it received reverence everywhere. We have,\ntherefore, three designating symbols of the libido: First, the\n_comparison by analogy_, as sun and fire. Second, the _comparisons based\non causative relations_, as A: Object comparison. The libido is\ndesignated by its object, for example, the beneficent sun. B: _The\nsubject comparison_, in which the libido is designated by its place of\norigin or by analogies of this, for example, by phallus or (analogous)\nsnake.\n\nTo these two fundamental forms of comparison still a third is added, in\nwhich the \u201ctertium comparationis\u201d is _the activity_; for example, the\nlibido is dangerous when fecundating like the bull\u2014through the power of\nits passion\u2014like the lion, like the raging boar when in heat, like the\never-rutting ass, and so on.\n\nThis activity comparison can belong equally well to the category of the\nanalogous or to the category of the causative comparisons. _The\npossibilities of comparison mean just as many possibilities for symbolic\nexpression_, and from this basis all the infinitely varied symbols, so\nfar as they are libido images, may properly be reduced to a very simple\nroot, that is, just to _libido and its fixed primitive qualities_. This\npsychologic reduction and simplification is in accordance with the\nhistoric efforts of civilization to unify and simplify, to syncretize,\nthe endless number of the gods. We come across this desire as far back\nas the old Egyptians, where the unlimited polytheism as exemplified in\nthe numerous demons of places finally necessitated simplification. All\nthe various local gods, Amon of Thebes, Horus of Edfu, Horus of the\nEast, Chnum of Elephantine, Atum of Heliopolis, and others,[143] became\nidentified with the sun God R\u00ea. In the hymns to the sun the composite\nbeing Amon-R\u00ea-Harmachis-Atum was invoked as \u201cthe only god which truly\nlives.\u201d[144]\n\nAmenhotep IV (XVIII dynasty) went the furthest in this direction. He\nreplaced all former gods by the \u201cliving great disc of the sun,\u201d the\nofficial title reading:\n\n \u201cThe sun ruling both horizons, triumphant in the horizon in his name;\n the glittering splendor which is in the sun\u2019s disc.\u201d\n\n\u201cAnd, indeed,\u201d Erman adds,[145] \u201cthe sun, as a God, should not be\nhonored, but the sun itself as a planet which imparts through its\nrays[146] the infinite life which is in it to all living creatures.\u201d\n\nAmenhotep IV by his reform completed a work which is psychologically\nimportant. He united all the bull,[147] ram,[148] crocodile[149] and\npile-dwelling[150] gods into the disc of the sun, and made it clear that\ntheir various attributes were compatible with the sun\u2019s attributes.[151]\nA similar fate overtook the Hellenic and Roman polytheism through the\nsyncretistic efforts of later centuries. The beautiful prayer of\nLucius[152] to the queen of the Heavens furnishes an important proof of\nthis:\n\n \u201cQueen of Heaven, whether thou art the genial Ceres, the prime parent\n of fruits;\u2014or whether thou art celestial Venus;\u2014or whether thou art\n the sister of Ph\u0153bus;\u2014or whether thou art Proserpina, terrific with\n midnight howlings\u2014with that feminine brightness of thine illuminating\n the walls of every city.\u201d[153]\n\nThis attempt to gather again into a few units the religious thoughts\nwhich were divided into countless variations and personified in\nindividual gods according to their polytheistic distribution and\nseparation makes clear the fact that already at an earlier time\nanalogies had formally arisen. Herodotus is rich in just such\nreferences, not to mention the systems of the Hellenic-Roman world.\nOpposed to the endeavor to form a unity there stands a still stronger\nendeavor to create again and again a multiplicity, so that even in the\nso-called severe monotheistic religions, as Christianity, for example,\nthe polytheistic tendency is irrepressible. The Deity is divided into\nthree parts at least, to which is added the feminine Deity of Mary and\nthe numerous company of the lesser gods, the angels and saints,\nrespectively. These two tendencies are in constant warfare. There is\nonly one God with countless attributes, or else there are many gods who\nare then simply known differently, according to locality, and personify\nsometimes this, sometimes that attribute of the fundamental thought, an\nexample of which we have seen above in the Egyptian gods.\n\nWith this we turn once more to Nietzsche\u2019s poem, \u201cThe Beacon.\u201d We found\nthe flame there used as an image of the libido, theriomorphically\nrepresented as a snake (also as an image of the soul:[154] \u201cThis flame\nis mine own soul\u201d). We saw that the snake is to be taken as a phallic\nimage of the libido (upreared in impatience), and that this image, also\nan attribute of the conception of the sun (the Egyptian sun idol), is an\nimage of the libido in the combination of sun and phallus. It is not a\nwholly strange conception, therefore, that the sun\u2019s disc is represented\nwith a penis, as well as with hands and feet. We find proof for this\nidea in a peculiar part of the Mithraic liturgy: \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f41\n\u03ba\u03b1\u03bb\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b1\u1f50\u03bb\u03cc\u03c2, \u1f21 \u1f00\u03c1\u03c7\u1f74 \u03c4\u03bf\u1fe6 \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2 \u1f00\u03bd\u03ad\u03bc\u03bf\u03c5. \u1f4c\u03c8\u03b5\u03b9 \u03b3\u1f70\u03c1 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6\n\u03b4\u03af\u03c3\u03ba\u03bf\u03c5 \u1f61\u03c2 \u03b1\u1f50\u03bb\u1f78\u03bd \u03ba\u03c1\u03b5\u03bc\u03ac\u03bc\u03b5\u03bd\u03bf\u03bd.[155]\n\nThis extremely important vision of a tube hanging down from the sun\nwould produce in a religious text, such as that of the Mithraic liturgy,\na strange and at the same time meaningless effect if it did not have the\nphallic meaning. The tube is the place of origin of the wind. The\nphallic meaning seems very faint in this idea, but one must remember\nthat the wind, as well as the sun, is a fructifier and creator. This has\nalready been pointed out in a footnote.[156] There is a picture by a\nGermanic painter of the Middle Ages of the \u201cconceptio immaculata\u201d which\ndeserves mention here. The conception is represented by a tube or pipe\ncoming down from heaven and passing beneath the skirt of Mary. Into this\nflies the Holy Ghost in the form of a dove for the impregnation of the\nMother of God.[157]\n\nHonegger discovered the following hallucination in an insane man\n(paranoid dement): The patient sees in the sun an \u201cupright tail\u201d similar\nto an erected penis. When he moves his head back and forth, then, too,\nthe sun\u2019s penis sways back and forth in a like manner, and out of that\nthe wind arises. This strange hallucination remained unintelligible to\nus for a long time until I became acquainted with the Mithraic liturgy\nand its visions. This hallucination threw an illuminating light, as it\nappears to me, upon a very obscure place in the text which immediately\nfollows the passage previously cited:\n\n \u03b5\u1f30\u03c2 \u03b4\u1f72 \u03c4\u1f70 \u03bc\u03ad\u03c1\u03b7 \u03c4\u1f70 \u03c0\u03c1\u1f78\u03c2 \u03bb\u03af\u03b2\u03b1 \u1f00\u03c0\u03ad\u03c1\u03b1\u03bd\u03c4\u03bf\u03bd \u03bf\u1f37\u03bf\u03bd \u1f00\u03c0\u03b7\u03bb\u03b9\u03ce\u03c4\u03b7\u03bd. \u1f18\u1f70\u03bd \u1f96\n \u03ba\u03b5\u03ba\u03bb\u03b7\u03c1\u03ce\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03b4\u1f72 \u03c4\u1f70 \u03bc\u03ad\u03c1\u03b7 \u03c4\u03bf\u1fe6 \u1f00\u03c0\u03b7\u03bb\u03b9\u03ce\u03c4\u03bf\u03c5 \u1f41 \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2, \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f70 \u03bc\u03ad\u03c1\u03b7\n \u03c4\u1f70 \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5 \u1f44\u03c8\u03b5\u03b9 \u03c4\u1f74\u03bd \u1f00\u03c0\u03bf\u03c6\u03bf\u03c1\u1f70\u03bd \u03c4\u03bf\u1fe6 \u1f41\u03c1\u03bc\u03ac\u03c4\u03bf\u03c2.\n\nMead translates this very clearly:[158]\n\n \u201cAnd towards the regions westward, as though it were an infinite\n Eastwind. But if the other wind, towards the regions of the East,\n should be in service, in the like fashion shalt thou see towards the\n regions of that side the converse of the sight.\u201d\n\nIn the original \u1f45\u03c1\u03b1\u03bc\u03b1 is the vision, the thing seen. \u1f00\u03c0\u03bf\u03c6\u03bf\u03c1\u03ac means\nproperly the carrying away. The sense of the text, according to this,\nmight be: the thing seen may be carried or turned sometimes here,\nsometimes there, according to the direction of the wind. The \u1f45\u03c1\u03b1\u03bc\u03b1 is\nthe tube, \u201cthe place of origin of the wind,\u201d which turns sometimes to\nthe east, sometimes to the west, and, one might add, generates the\ncorresponding wind. The vision of the insane man coincides astonishingly\nwith this description of the movement of the tube.[159]\n\nThe various attributes of the sun, separated into a series, appear one\nafter the other in the Mithraic liturgy. According to the vision of\nHelios, seven maidens appear with the heads of snakes, and seven gods\nwith the heads of black bulls.\n\nIt is easy to understand the maiden as a symbol of the libido used in\nthe sense of causative comparison. The snake in Paradise is usually\nconsidered as feminine, as the seductive principle in woman, and is\nrepresented as feminine by the old artists, although properly the snake\nhas a phallic meaning. Through a similar change of meaning the snake in\nantiquity becomes the symbol of the earth, which on its side is always\nconsidered feminine. The bull is the well-known symbol for the\nfruitfulness of the sun. The bull gods in the Mithraic liturgy were\ncalled \u03ba\u03bd\u03c9\u03b8\u03b1\u03ba\u03bf\u03c6\u03cd\u03bb\u03b1\u03ba\u03b5\u03c2, \u201cguardians of the axis of the earth,\u201d by whom the\naxle of the orb of the heavens was turned. The divine man, Mithra, also\nhad the same attributes; he is sometimes called the \u201cSol invictus\u201d\nitself, sometimes the mighty companion and ruler of Helios; he holds in\nhis right hand the \u201cbear constellation, which moves and turns the\nheavens.\u201d The bull-headed gods, equally \u1f31\u03b5\u03c1\u03bf\u1f76 \u03ba\u03b1\u1f76 \u1f04\u03bb\u03ba\u03b9\u03bc\u03bf\u03b9 \u03bd\u03b5\u03b1\u03bd\u03af\u03b1\u03b9 with\nMithra himself, to whom the attribute \u03bd\u03b5\u03ce\u03c4\u03b5\u03c1\u03bf\u03c2, \u201cyoung one,\u201d \u201cthe\nnewcomer,\u201d is given, are merely attributive components of the same\ndivinity. The chief god of the Mithraic liturgy is himself subdivided\ninto Mithra and Helios; the attributes of each of these are closely\nrelated to the other. Of Helios it is said: \u1f44\u03c8\u03b5\u03b9 \u03b8\u03b5\u1f78\u03bd \u03bd\u03b5\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd \u03b5\u1f50\u03b5\u03b9\u03b4\u1fc6\n\u03c0\u03c5\u03c1\u03b9\u03bd\u03cc\u03c4\u03c1\u03b9\u03c7\u03b1 \u1f10\u03bd \u03c7\u03b9\u03c4\u1ff6\u03bd\u03b9 \u03bb\u03b5\u03c5\u03ba\u1ff7 \u03ba\u03b1\u1f76 \u03c7\u03bb\u03b1\u03bc\u03cd\u03b4\u03b9 \u03ba\u03bf\u03ba\u03ba\u03af\u03bd\u1fc3, \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1 \u03c0\u03cd\u03c1\u03b9\u03bd\u03bf\u03bd\n\u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03bd.[160]\n\nOf Mithra it is said: \u1f44\u03c8\u03b5\u03b9 \u03b8\u03b5\u1f78\u03bd \u1f51\u03c0\u03b5\u03c1\u03bc\u03b5\u03b3\u03ad\u03b8\u03b7, \u03c6\u03c9\u03c4\u03b9\u03bd\u1f74\u03bd \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1 \u03c4\u1f74\u03bd \u1f44\u03c8\u03b9\u03bd,\n\u03bd\u03b5\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd, \u03c7\u03c1\u03c5\u03c3\u03bf\u03ba\u03cc\u03bc\u03b1\u03bd, \u1f10\u03bd \u03c7\u03b9\u03c4\u1ff6\u03bd\u03b9 \u03bb\u03b5\u03c5\u03ba\u1ff3 \u03ba\u03b1\u1f76 \u03c7\u03c1\u03c5\u03c3\u1ff3 \u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u1ff3 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03b1\u03be\u03c5\u03c1\u03af\u03c3\u03b9,\n\u03ba\u03b1\u03c4\u03ad\u03c7\u03bf\u03bd\u03c4\u03b1 \u03c4\u1fc7 \u03b4\u03b5\u03be\u03b9\u1fb7 \u03c7\u03b5\u03b9\u03c1\u1f76 \u03bc\u03cc\u03c3\u03c7\u03bf\u03c5 \u1f66\u03bc\u03cc\u03bd \u03c7\u03c1\u03cd\u03c3\u03b5\u03bf\u03bd, \u1f45\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f04\u03c1\u03ba\u03c4\u03bf\u03c2 \u1f21 \u03ba\u03b9\u03bd\u03bf\u1fe6\u03c3\u03b1\n\u03ba\u03b1\u1f76 \u1f00\u03bd\u03c4\u03b9\u03c3\u03c4\u03c1\u03ad\u03c6\u03bf\u03c5\u03c3\u03b1 \u03c4\u1f78\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03bd, \u03ba\u03b1\u03c4\u1f70 \u1f65\u03c1\u03b1\u03bd \u1f00\u03bd\u03b1\u03c0\u03bf\u03bb\u03b5\u03cd\u03bf\u03c5\u03c3\u03b1 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03c4\u03b1\u03c0\u03bf\u03bb\u03b5\u03cd\u03bf\u03c5\u03c3\u03b1.\n\u1f14\u03c0\u03b5\u03b9\u03c4\u03b1 \u1f44\u03c8\u03b5\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f10\u03ba \u03c4\u1ff6\u03bd \u1f40\u03bc\u03bc\u03ac\u03c4\u03c9\u03bd \u1f00\u03c3\u03c4\u03c1\u03b1\u03c0\u1f70\u03c2 \u03ba\u03b1\u1f76 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c3\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f00\u03c3\u03c4\u03ad\u03c1\u03b1\u03c2\n\u1f01\u03bb\u03bb\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2.[161]\n\nIf we place fire and gold as essentially similar, then a great accord is\nfound in the attributes of the two gods. To these mystical pagan ideas\nthere deserve to be added the probably almost contemporaneous vision of\nRevelation:\n\n \u201cAnd being turned, I saw seven golden candlesticks. And in the midst\n of the candlesticks[162] one like unto the son of man, clothed with a\n garment down to the foot, and girt about at the breasts with a golden\n girdle. And his head and his hair were white as white wool, white as\n snow, and his eyes were as a flame of fire. And his feet like unto\n burnished brass, as if it had been refined in a furnace; and his voice\n as the sound of many waters. And he had in his right hand seven\n stars,[163] and out of his mouth proceeded a sharp two-edged\n sword,[164] and his countenance was as the sun shineth in his\n strength.\u201d\u2014_Rev._ i: 12 ff.\n\n \u201cAnd I looked, and beheld a white cloud, and upon the cloud I saw one\n sitting like unto the son of man, having on his head a golden crown,\n and in his hand a sharp sickle.\u201d[165]\u2014_Rev._ xiv: 14.\n\n \u201cAnd his eyes were as a flame of fire, and upon his head were many\n diadems. And he was arrayed in a garment[166] sprinkled with blood....\n And the armies which were in heaven followed him upon white horses,\n clothed in fine linen,[167] white and pure. And out of his mouth\n proceeded a sharp sword.\u201d\u2014_Rev._ xix: 12\u201315.\n\nOne need not assume that there is a direct dependency between the\nApocalypse and the Mithraic liturgy. The visionary images of both texts\nare developed from a source, not limited to one place, but found in the\nsoul of many divers people, because the symbols which arise from it are\ntoo typical for it to belong to one individual only. I put these images\nhere to show how the primitive symbolism of light gradually developed,\nwith the increasing depth of the vision, into the idea of the sun-hero,\nthe \u201cwell-beloved.\u201d[168] The development of the symbol of light is\nthoroughly typical. In addition to this, perhaps I might call to mind\nthe fact that I have previously pointed out this course with numerous\nexamples,[169] and, therefore, I can spare myself the trouble of\nreturning to this subject.[170] These visionary occurrences are the\npsychological roots of the sun-coronations in the mysteries. Its rite is\nreligious hallucination congealed into liturgical form, which, on\naccount of its great regularity, could become a generally accepted outer\nform. After all this, it is easily understood how the ancient Christian\nChurch, on one side, stood in an especial bond to Christ as \u201csol novus,\u201d\nand, on the other side, had a certain difficulty in freeing itself from\nthe earthly symbols of Christ. Indeed Philo of Alexandria saw in the sun\nthe image of the divine logos or of the Deity especially (\u201cDe Somniis,\u201d\n1:85). In an Ambrosian hymn Christ is invoked by \u201cO sol salutis,\u201d and so\non. At the time of Marcus Aurelius, Meliton, in his work,[171] \u03c0\u03b5\u03c1\u1f76\n\u03bb\u03bf\u03cd\u03c4\u03c1\u03bf\u03c5, called Christ the \u1f2d\u03bb\u03b9\u03bf\u03c2 \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u03b7\u03c2 ... \u03bc\u03cc\u03bd\u03bf\u03c2 \u1f25\u03bb\u03b9\u03bf\u03c2 \u03bf\u1f57\u03c4\u03bf\u03c2\n\u1f00\u03bd\u03ad\u03c4\u03b5\u03b9\u03bb\u03b5\u03bd \u1f00\u03c0\u2019 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6.[172]\n\nStill more important is a passage from Pseudo-Cyprian:[173]\n\n \u201cO quam pr\u00e6clara providentia ut illo die quo factus est sol, in ipso\n die nasceretur Christus, v. Kal. Apr. feria IV, et ideo de ipso ad\n plebem dicebat Malachias propheta: \u2018Orietur vobis sol iustiti\u00e6 et\n curatio est in pennis ejus,\u2019 hic est sol iustiti\u00e6 cuius in pennis\n curatio pr\u00e6ostendebatur.\u201d[174][175]\n\nIn a work nominally attributed to John Chrysostomus, \u201cDe Solstitiis et\nAequinoctiis,\u201d[176] occurs this passage:\n\n \u201cSed et dominus nascitur mense Decembri hiemis tempore, VIII. Kal.\n Januarias, quando ole\u00e6 matur\u00e6 pr\u00e6muntur ut unctio, id est Chrisma,\n nascatur\u2014sed et Invicti natalem appellant. Quis utique tam invictus\n nisi dominus noster qui mortem subactam devicit? Vel quod dicant Solis\n esse natalem, ipse est sol iustiti\u00e6, de quo Malachias propheta dixit:\n \u2018Dominus lucis ac noctis conditor et discretor qui a propheta Sol\n iustiti\u00e6 cognominatus est.\u2019\u201d[177]\n\nAccording to the testimony of Eusebius of Alexandria, the Christians\nalso shared in the worship of the rising sun, which lasted into the\nfifth century:\n\n \u03bf\u1f50\u03b1\u1fd6 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03bf\u1fe6\u03c3\u03b9 \u03c4\u1f78\u03bd \u1f25\u03bb\u03b9\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03c3\u03b5\u03bb\u03ae\u03bd\u03b7\u03bd \u03ba\u03b1\u1f76 \u03c4\u03bf\u1f7a\u03c2 \u1f00\u03c3\u03c4\u03ad\u03c1\u03b1\u03c2.\n \u03a0\u03bf\u03bb\u03bb\u03bf\u1f7a\u03c2 \u03b3\u1f70\u03c1 \u03bf\u1f36\u03b4\u03b1 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03b5\u1f50\u03c7\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u1f25\u03bb\u03b9\u03bf\u03bd. \u1f2c\u03b4\u03b7\n \u03b3\u1f70\u03c1 \u1f00\u03bd\u03b1\u03c4\u03b5\u03af\u03bb\u03b1\u03bd\u03c4\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u1f21\u03bb\u03af\u03bf\u03c5, \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u03bf\u03bd\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u201c\u1f18\u03bb\u03ad\u03b7\u03c3\u03bf\u03bd \u1f21\u03bc\u1fb6\u03c2\u201d\n \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03bc\u03cc\u03bd\u03bf\u03bd \u1f29\u03bb\u03b9\u03bf\u03b3\u03bd\u03ce\u03c3\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b1\u1f31\u03c1\u03b5\u03c4\u03b9\u03ba\u03bf\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03bf\u03b9\u03bf\u1fe6\u03c3\u03b9\u03bd \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76\n \u03c7\u03c1\u03b9\u03c3\u03c4\u03b9\u03b1\u03bd\u03bf\u1f76 \u03ba\u03b1\u1f76 \u1f00\u03c6\u03ad\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f74\u03bd \u03c0\u03af\u03c3\u03c4\u03b9\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03b1\u1f31\u03c1\u03b5\u03c4\u03b9\u03ba\u03bf\u1fd6\u03c2 \u03c3\u03c5\u03bd\u03b1\u03bc\u03af\u03b3\u03bd\u03c5\u03bd\u03c4\u03b1\u03b9.[178]\n\nAugustine preached emphatically to the Christians:\n\n \u201cNon est Dominus Sol factus sed per quem Sol factus est\u2014ne quis\n carnaliter sapiens Solem istum (Christum) intelligendum putaret.\u201d\n\nArt has preserved much of the remnants of sun-worship,[179] thus the\nnimbus around the head of Christ and the halo of the saints in general.\nThe Christian legends also attribute many fire and light symbols to the\nsaints.[180] The twelve apostles, for example, are likened to the twelve\nsigns of the zodiac, and are represented, therefore, with a star over\nthe head.[181]\n\nIt is not to be wondered at that the heathen, as Tertullian avows,\nconsidered the sun as the Christian God. Among the Manichaeans God was\nreally the sun. One of the most remarkable works extant, where the\nPagan, Asiatic, Hellenic and Christian intermingle, is the \u1f18\u03be\u03ae\u03b3\u03b7\u03c3\u03b9\u03c2 \u03c0\u03b5\u03c1\u1f76\n\u03c4\u03c9\u03bd \u1f10\u03bd \u03a0\u03b5\u03c1\u03c3\u03af\u03b4\u03b9 \u03c0\u03c1\u03b1\u03c7\u03b8\u03ad\u03bd\u03c4\u03c9\u03bd, edited by Wirth.[182] This is a book of\nfables, but, nevertheless, a mine for near-Christian phantasies, which\ngives a profound insight into Christian symbolism. In this is found the\nfollowing magical dedication: \u0394\u03b9\u1f76 \u1f29\u03bb\u03af\u1ff3 \u03b8\u03b5\u1ff3 \u03bc\u03b5\u03b3\u03ac\u03bb\u1ff3 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1fd6 \u1f38\u03b7\u03c3\u03bf\u1fe6\u2014.[183]\nIn certain parts of Armenia the rising sun is still worshipped by\nChristians, that \u201cit may let its foot rest upon the faces of the\nworshippers.\u201d[184] The foot occurs as an anthropomorphic attribute, and\nwe have already met the theriomorphic attribute in the feathers and the\nsun phallus. Other comparisons of the sun\u2019s ray, as knife, sword, arrow,\nand so on, have also, as we have learned from the psychology of the\ndream, a phallic meaning at bottom. This meaning is attached to the foot\nas I here point out,[185] and also to the feathers, or hair, of the sun,\nwhich signify the power or strength of the sun. I refer to the story of\nSamson, and to that of the Apocalypse of Baruch, concerning the ph\u0153nix\nbird, which, flying before the sun, loses its feathers, and, exhausted,\nis strengthened again in an ocean bath at evening.\n\nUnder the symbol of \u201cmoth and sun\u201d we have dug down into the historic\ndepths of the soul, and in doing this we have uncovered an old buried\nidol, the youthful, beautiful, fire-encircled and halo-crowned sun-hero,\nwho, forever unattainable to the mortal, wanders upon the earth, causing\nnight to follow day; winter, summer; death, life; and who returns again\nin rejuvenated splendor and gives light to new generations. The longing\nof the dreamer concealed behind the moth stands for him.\n\nThe ancient pre-Asiatic civilizations were acquainted with a sun-worship\nhaving the idea of a God dying and rising again (Osiris, Tammuz,\nAttis-Adonis),[186] Christ, Mithra and his bull,[187] Ph\u0153nix and so on.\nThe beneficent power as well as the destroying power was worshipped in\nfire. The forces of nature always have two sides, as we have already\nseen in the God of Job. This reciprocal bond brings us back once more to\nMiss Miller\u2019s poem. Her reminiscences support our previous supposition,\nthat the symbol of moth and sun is a condensation of two ideas, about\none of which we have just spoken; the other is the moth and the flame.\nAs the title of a play, about the contents of which the author tells us\nabsolutely nothing, \u201cMoth and Flame\u201d may easily have the well-known\nerotic meaning of flying around the flame of passion until one\u2019s wings\nare burned. The passionate longing, that is to say, the libido, has its\ntwo sides; it is power which beautifies everything, and which under\nother circumstances destroys everything. It often appears as if one\ncould not accurately understand in what the destroying quality of the\ncreative power consists. A woman who gives herself up to passion,\nparticularly under the present-day condition of culture, experiences the\ndestructive side only too soon. One has only to imagine one\u2019s self a\nlittle away from the every-day moral conditions in order to understand\nwhat feelings of extreme insecurity overwhelm the individual who gives\nhimself unconditionally over to Fate.\n\nTo be fruitful means, indeed, to destroy one\u2019s self, because with the\nrise of the succeeding generation the previous one has passed beyond its\nhighest point; thus our descendants are our most dangerous enemies, whom\nwe cannot overcome, for they will outlive us, and, therefore, without\nfail, will take the power from our enfeebled hands. The anxiety in the\nface of the erotic fate is wholly understandable, for there is something\nimmeasurable therein. Fate usually hides unknown dangers, and the\nperpetual hesitation of the neurotic to venture upon life is easily\nexplained by his desire to be allowed to stand still, so as not to take\npart in the dangerous battle of life.[188] _Whoever renounces the chance\nto experience must stifle in himself the wish for it, and, therefore,\ncommits a sort of self-murder._ From this the death phantasies which\nreadily accompany the renunciation of the erotic wish are made clear. In\nthe poem _Miss Miller has voiced these phantasies_.\n\nShe adds further to the material with the following:\n\n \u201cI had been reading a selection from one of Byron\u2019s poems which\n pleased me very much and made a deep and lasting impression. Moreover,\n the rhythm of my last two verses, \u2018For I the source, etc.,\u2019 and the\n two lines of Byron\u2019s are very similar.\n\n \u2018Now let me die as I have lived in faith,\n Nor tremble though the universe should quake.\u2019\u201d\n\nThis reminiscence with which the series of ideas is closed confirms the\ndeath phantasies which follow from renunciation of the erotic wish. The\nquotation comes\u2014which Miss Miller did not mention\u2014from an uncompleted\npoem of Byron\u2019s called \u201cHeaven and Earth.\u201d[189] The whole verse follows:\n\n \u201cStill blessed be the Lord,\n For what is passed,\n For that which is;\n For all are His,\n From first to last\u2014\n Time\u2014Space\u2014Eternity\u2014Life\u2014Death\u2014\n The vast known and immeasurable unknown\n He made and can unmake,\n And shall I for a little gasp of breath\n Blaspheme and groan?\n No, let me die as I have lived in faith,\n Nor quiver though the universe may quake!\u201d\n\nThe words are included in a kind of praise or prayer, spoken by a\n\u201cmortal\u201d who is in hopeless flight before the mounting deluge. Miss\nMiller puts herself in the same situation in her quotation; that is to\nsay, she readily lets it be seen that her feeling is similar to the\ndespondency of the unhappy ones who find themselves hard pressed by the\nthreatening mounting waters of the deluge. With this the writer allows\nus a deep look into the dark abyss of her longing for the sun-hero. We\nsee that her longing is in vain; she is a mortal, only for a short time\nborne upwards into the light by means of the highest longing, and then\nsinking to death, or, much more, urged upwards by the fear of death,\nlike the people before the deluge, and in spite of the desperate\nconflict, irretrievably given over to destruction. This is a mood which\nrecalls vividly the closing scene in \u201cCyrano de Bergerac\u201d:[190]\n\n _Cyrano_:\n\n Oh, mais ... puisqu\u2019elle est en chemin,\n Je l\u2019attendrai debout ... et l\u2019\u00e9p\u00e9e \u00e0 la main.\n\n Que dites-vous?... C\u2019est inutile? Je le sais.\n Mais on ne se bat pas dans l\u2019espoir du succ\u00e8s.\n Non, non. C\u2019est bien plus beau lorsque c\u2019est inutile.\n\n Je sais bien qu\u2019\u00e0 la fin vous me mettrez \u00e0 bas....\n\nWe already know sufficiently well what longing and what impulse it is\nthat attempts to clear a way for itself to the light, but that it may be\nrealized quite clearly and irrevocably, it is shown plainly in the\nquotation \u201cNo, let me die,\u201d which confirms and completes all earlier\nremarks. The divine, the \u201cmuch-beloved,\u201d who is honored in the image of\nthe sun, is also the goal of the longing of our poet.\n\nByron\u2019s \u201cHeaven and Earth\u201d is a mystery founded on the following passage\nfrom Genesis, chapter vi:2: \u201cAnd it came to pass ... that the sons of\nGod saw the daughters of men that they were fair, and they took them\nwives of all that they chose.\u201d Byron offers as a further motif for his\npoem the following passage from Coleridge: \u201c_And woman wailing for her\nDemon lover_.\u201d Byron\u2019s poem is concerned with two great events, one\npsychologic and one telluric; the passion which throws down all\nbarriers; and all the terrors of the unchained powers of nature: a\nparallel which has already been introduced into our earlier discussion.\nThe angels Samiasa and Azaziel burn with sinful love for the beautiful\ndaughters of Cain, Anah and Aholibama, and force a way through the\nbarrier which is placed between mortal and immortal. They revolt as\nLucifer once did against God, and the archangel Raphael raises his voice\nwarningly:\n\n \u201cBut man hath listened to his voice\n And ye to woman\u2019s\u2014beautiful she is,\n The serpent\u2019s voice less subtle than her kiss.\n The snake but vanquished dust; but she will draw\n A second host from heaven to break heaven\u2019s law.\u201d\n\nThe power of God is threatened by the seduction of passion; a second\nfall of angels menaces heaven. Let us translate this mythologic\nprojection back into the psychologic, from whence it originated. Then it\nwould read: the power of the good and reasonable ruling the world wisely\nis threatened by the chaotic primitive power of passion; therefore\npassion must be exterminated; that is to say, projected into mythology.\nThe race of Cain and the whole sinful world must be destroyed from the\nroots by the deluge. It is the inevitable result of that sinful passion\nwhich has broken through all barriers. Its counterpart is the sea and\nthe waters of the deep and the floods of rain,[191] the generating,\nfructifying and \u201cmaternal waters,\u201d as the Indian mythology refers to\nthem. Now they leave their natural bounds and surge over the mountain\ntops, engulfing all living things; for passion destroys itself. The\nlibido is God and Devil. With the destruction of the sinfulness of the\nlibido an essential portion of the libido would be destroyed. Through\nthe loss of the Devil, God himself suffered a considerable loss,\nsomewhat like an amputation upon the body of the Divinity. The\nmysterious hint in Raphael\u2019s lament concerning the two rebels, Samiasa\nand Azaziel, suggests this.\n\n \u201c... Why,\n Cannot this earth be made, or be destroyed,\n Without involving ever some vast void\n In the immortal ranks?...\u201d\n\nLove raises man, not only above himself, but also above the bounds of\nhis mortality and earthliness, up to divinity itself, and in the very\nact of raising him it destroys him. Mythologically, this\nself-presumption finds its striking expression in the building of the\nheaven-high tower of Babel, which brings confusion to mankind.[192] In\nByron\u2019s poem it is the sinful ambition of the race of Cain, for love of\nwhich it makes even the stars subservient and leads away the sons of God\nthemselves. If, indeed, longing for the highest things\u2014if I may speak\nso\u2014is legitimate, then it lies in the circumstances that it leaves its\nhuman boundaries, that of sinfulness, and, therefore, destruction. The\nlonging of the moth for the star is not absolutely pure and transparent,\nbut glows in sultry mist, for man continues to be man. Through the\nexcess of his longing he draws down the divine into the corruption of\nhis passion;[193] therefore, he seems to raise himself to the Divine;\nbut with that his humanity is destroyed. Thus the love of Anah and\nAholibama for their angels becomes the ruin of gods and men. The\ninvocation with which Cain\u2019s daughters implore their angels is\npsychologically an exact parallel to Miss Miller\u2019s poem.\n\n _Anah_:[194]\n\n Seraph!\n From thy sphere!\n Whatever star[195] contains thy glory.\n\n In the eternal depths of heaven\n Albeit thou watchest with the \u2018seven,\u2019\n Though through space infinite and hoary\n Before thy bright wings worlds will be driven,\n\n Yet hear!\n Oh! think of her who holds thee dear!\n\n And though she nothing is to thee,\n Yet think that thou art all to her.\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n Eternity is in thy years,\n Unborn, undying beauty in thine eyes;\n With me thou canst not sympathize,\n Except in love, and there thou must\n Acknowledge that more loving dust\n Ne\u2019er wept beneath the skies.\n Thou walkest thy many worlds,[196] thou seest\n The face of him who made thee great,\n As he hath made of me the least\n Of those cast out from Eden\u2019s gate;\n\n Yet, Seraph, dear!\n Oh hear!\n For thou hast loved me, and I would not die\n Until I know what I must die in knowing,\n That thou forgettest in thine eternity\n Her whose heart death could not keep from o\u2019erflowing\n For thee, immortal essence as thou art,[197]\n Great is their love who love in sin and fear;\n And such, I feel, are waging in my heart\n A war unworthy: to an Adamite\n Forgive, my Seraph! that such thoughts appear.\n For sorrow is our element....\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n The hour is near\n Which tells me we are not abandoned quite.\n Appear! Appear!\n Seraph!\n My own Azaziel! be but here,\n And leave the stars to their own light.\n\n _Aholibama_:\n\n I call thee, I await thee and I love thee.\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n Though I be formed of clay,\n And thou of beams[198]\n More bright than those of day on Eden\u2019s streams,\n Thine immortality cannot repay\n With love more warm than mine\n My love. There is a ray[199]\n In me, which though forbidden yet to shine,\n I feel was lighted at thy God\u2019s and mine.[200]\n It may be hidden long: death and decay\n Our mother Eve bequeathed us\u2014but my heart\n Defies it: though this life must pass away,\n Is that a cause for thee and me to part?\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n I can share all things, even immortal sorrow;\n For thou hast ventured to share life with me,\n And shall I shrink from thine eternity?\n No, though the serpent\u2019s sting[201] should pierce me through,\n And thou thyself wert like the serpent, coil\n Around me still.[202] And I will smile\n And curse thee not, but hold\n Thee in as warm a fold\n As\u2014but descend and prove\n A mortal\u2019s love\n For an immortal....\n\nThe apparition of both angels which follows the invocation is, as\nalways, a shining vision of light.\n\n _Aholibama_:\n\n The clouds from off their pinions flinging\n As though they bore to-morrow\u2019s light.\n\n _Anah_:\n\n But if our father see the sight!\n\n _Aholibama_:\n\n He would but deem it was the moon\n Rising unto some sorcerer\u2019s tune\n An hour too soon.\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n _Anah_:\n\n Lo! They have kindled all the west,\n Like a returning sunset....\n On Ararat\u2019s late secret crest\n A wild and many colored bow,\n The remnant of their flashing path,\n Now shines!...\n\nAt the sight of this many-colored vision of light, where both women are\nentirely filled with desire and expectation, Anah makes use of a simile\nfull of presentiment, which suddenly allows us to look down once more\ninto the dismal dark depths, out of which for a moment the terrible\nanimal nature of the mild god of light emerges.\n\n \u201c... and now, behold! it hath\n Returned to night, as rippling foam,\n Which the leviathan hath lashed\n From his unfathomable home,\n When sporting on the face of the calm deep,\n Subsides soon after he again hath dash\u2019d\n Down, down to where the ocean\u2019s fountains sleep.\u201d\n\nThus like the leviathan! We recall this overpowering weight in the scale\nof God\u2019s justice in regard to the man Job. There, where the deep sources\nof the ocean are, the leviathan lives; from there the all-destroying\nflood ascends, the all-engulfing flood of animal passion. That stifling,\ncompressing feeling[203] of the onward-surging impulse is projected\nmythologically as a flood which, rising up and over all, destroys all\nthat exists, in order to allow a new and better creation to come forth\nfrom this destruction.\n\n _Japhet_:\n\n The eternal will\n Shall deign to expound this dream\n Of good and evil; and redeem\n Unto himself all times, all things;\n\n And, gather\u2019d under his almighty wings,\n Abolish hell!\n And to the expiated Earth\n Restore the beauty of her birth.\n\n _Spirits_:\n\n And when shall take effect this wondrous spell?\n\n _Japhet_:\n\n When the Redeemer cometh; first in pain\n And then in glory.\n\n _Spirits_:\n\n New times, new climes, new arts, new men, but still\n The same old tears, old crimes, and oldest ill,\n Shall be amongst your race in different forms;\n But the same mortal storms\n Shall oversweep the future, as the waves\n In a few hours the glorious giants\u2019 graves.\n\nThe prophetic visions of Japhet have almost prophetic meaning for our\npoetess; with the death of the moth in the light, evil is once more laid\naside; the complex has once again, even if in a censored form, expressed\nitself. With that, however, the problem is not solved; all sorrow and\nevery longing begins again from the beginning, but there is \u201cPromise in\nthe Air\u201d\u2014the premonition of the Redeemer, of the \u201cWell-beloved,\u201d of the\nSun-hero, who again mounts to the height of the sun and again descends\nto the coldness of the winter, who is the light of hope from race to\nrace, the image of the libido.\n\n\n\n\n PART II\n\n\n\n\n CHAPTER I\n ASPECTS OF THE LIBIDO\n\n\nBefore I enter upon the contents of this second part, it seems necessary\nto cast a backward glance over the singular train of thought which the\nanalysis of the poem \u201cThe Moth to the Sun\u201d has produced. Although this\npoem is very different from the foregoing Hymn of Creation, closer\ninvestigation of the \u201clonging for the sun\u201d has carried us into the realm\nof the fundamental ideas of religion and astral mythology, which ideas\nare closely related to those considered in the first poem. The creative\nGod of the first poem, whose dual nature, moral and physical, was shown\nespecially clearly to us by Job, has in the second poem a new\nqualification of astral-mythological, or, to express it better, of\nastrological character. The God becomes the sun, and in this finds an\nadequate natural expression quite apart from the moral division of the\nGod idea into the heavenly father and the devil. The sun is, as Renan\nremarked, really the only rational representation of God, whether we\ntake the point of view of the barbarians of other ages or that of the\nmodern physical sciences. In both cases the sun is the parent God,\nmythologically predominantly the Father God, from whom all living things\ndraw life; He is the fructifier and creator of all that lives, the\nsource of energy of our world. The discord into which the soul of man\nhas fallen through the action of moral laws[204] can be resolved into\ncomplete harmony through the sun as the natural object which obeys no\nhuman moral law. The sun is not only beneficial, but also destructive;\ntherefore the zodiacal representation of the August heat is the\nherd-devouring lion whom the Jewish hero Samson[205] killed in order to\nfree the parched earth from this plague. Yet it is the harmonious and\ninherent nature of the sun to scorch, and its scorching power seems\nnatural to men. It shines equally on the just and on the unjust, and\nallows useful living objects to flourish as well as harmful ones.\nTherefore, the sun is adapted as is nothing else to represent the\nvisible God of this world. That is to say, that driving strength of our\nown soul, which we call libido, and whose nature it is to allow the\nuseful and injurious, the good and the bad to proceed. That this\ncomparison is no mere play of words is taught us by the mystics. When by\nlooking inwards (introversion) and going down into the depths of their\nown being they find \u201cin their heart\u201d the image of the Sun, they find\ntheir own love or libido, which with reason, I might say with physical\nreason, is called the Sun; for our source of energy and life is the Sun.\nThus our life substance, as an energic process, is entirely Sun. Of what\nspecial sort this \u201cSun energy\u201d seen inwardly by the mystic is, is shown\nby an example taken from the Hindoo mythology.[206] From the explanation\nof Part III of the \u201cShvet\u00e2shvataropanishad\u201d we take the following\nquotation, which relates to the Rudra:[207]\n\n (2) \u201cYea, the one Rudra who all these worlds with ruling power doth\n rule, stands not for any second. Behind those that are born he stands;\n at ending time ingathers all the worlds he hath evolved, protector\n (he).\n\n (3) \u201cHe hath eyes on all sides, on all sides surely hath faces, arms\n surely on all sides, on all sides feet. With arms, with wings he\n tricks them out, creating heaven and earth, the only God.\n\n (4) \u201cWho of the gods is both the source and growth, the Lord of all,\n the Rudra. Mighty seer; who brought the shining germ of old into\n existence\u2014may he with reason pure conjoin us.\u201d[208]\n\nThese attributes allow us clearly to discern the all-creator and in him\nthe Sun, which has wings and with a thousand eyes scans the world.[209]\n\nThe following passages confirm the text and join to it the idea most\nimportant for us, that God is also contained in the individual creature:\n\n (7) \u201cBeyond this (world) the Brahman beyond, the mighty one, in every\n creature hid according to its form, the one encircling Lord of all,\n Him having known, immortal they become.\n\n (8) \u201cI know this mighty man, Sun-like, beyond the darkness, Him (and\n him) only knowing, one crosseth over death; no other path (at all) is\n there to go.\n\n (11) \u201c... spread over the universe is He the Lord therefore as\n all-pervader, He\u2019s benign.\u201d\n\nThe powerful God, the equal of the Sun, is in that one, and whoever\nknows him is immortal.[210] Going on further with the text, we come upon\na new attribute, which informs us in what form and manner Rudra lived in\nmen.\n\n (12) \u201cThe mighty monarch, He, the man, the one who doth the essence\n start towards that peace of perfect stainlessness, lordly, exhaustless\n light.\n\n (13) \u201cThe Man, the size of a thumb, the inner self, sits ever in the\n heart of all that\u2019s born, by mind, mind ruling in the heart, is He\n revealed. That they who know, immortal they become.\n\n (14) \u201cThe Man of the thousands of heads (and) thousands of eyes (and)\n thousands of feet, covering the earth on all sides, He stands beyond,\n ten finger-breadths.\n\n (15) \u201cThe Man is verily this all, (both) what has been and what will\n be, Lord (too) of deathlessness which far all else surpasses.\u201d\n\nImportant parallel quotations are to be found in the \u201cKathopanishad,\u201d\nsection 2, part 4.\n\n (12) \u201cThe Man of the size of a thumb, resides in the midst within the\n self, of the past and the future, the Lord.\n\n (13) \u201cThe Man of the size of a thumb like flame free from smoke, of\n past and of future the Lord, the same is to-day, to-morrow the same\n will He be.\u201d\n\nWho this Tom-Thumb is can easily be divined\u2014the phallic symbol of the\nlibido. The phallus is this hero dwarf, who performs great deeds; he,\nthis ugly god in homely form, who is the great doer of wonders, since he\nis the visible expression of the creative strength incarnate in man.\nThis extraordinary contrast is also very striking in \u201cFaust\u201d (the mother\nscene):\n\n _Mephistopheles_:\n\n I\u2019ll praise thee ere we separate: I see\n Thou knowest the devil thoroughly:\n Here take this key.\n\n _Faust_:\n\n That little thing!\n\n _Mephistopheles_:\n\n Take hold of it, not undervaluing!\n\n _Faust_:\n\n It glows, it shines, increases in my hand!\n\n _Mephistopheles_:\n\n How much it is worth, thou soon shalt understand,\n The key will scent the true place from all others!\n Follow it down!\u2014\u2019twill lead thee to the Mothers![211]\n\nHere the devil again puts into Faust\u2019s hand the marvellous tool, a\nphallic symbol of the libido, as once before in the beginning the devil,\nin the form of the black dog, accompanied Faust, when he introduced\nhimself with the words:\n\n \u201cPart of that power, not understood,\n Which always wills the bad and always creates the good.\u201d\n\nUnited to this strength, Faust succeeded in accomplishing his real life\ntask, at first through evil adventure and then for the benefit of\nhumanity, for without the evil there is no creative power. Here in the\nmysterious mother scene, where the poet unveils the last mystery of the\ncreative power to the initiated, Faust has need of the phallic magic\nwand (in the magic strength of which he has at first no confidence), in\norder to perform the greatest of wonders, namely, the creation of Paris\nand Helen. With that Faust attains the divine power of working miracles,\nand, indeed, only by means of this small, insignificant instrument. This\nparadoxical impression seems to be very ancient, for even the Upanishads\ncould say the following of the dwarf god:\n\n (19) \u201cWithout hands, without feet, He moveth, He graspeth: Eyeless He\n seeth, (and) earless He heareth: He knoweth what is to be known, yet\n is there no knower of Him. Him call the first, mighty the Man.\n\n (20) \u201cSmaller than small, (yet) greater than great in the heart of\n this creature the self doth repose ... etc.\u201d\n\nThe phallus is the being, which moves without limbs, which sees without\neyes, which knows the future; and as symbolic representative of the\nuniversal creative power existent everywhere immortality is vindicated\nin it. It is always thought of as entirely independent, an idea current\nnot only in antiquity, but also apparent in the pornographic drawings of\nour children and artists. It is a seer, an artist and a worker of\nwonders; therefore it should not surprise us when certain phallic\ncharacteristics are found again in the mythological seer, artist and\nsorcerer. Hephaestus, Wieland the smith, and Mani, the founder of\nManicheism, whose followers were also famous, have crippled feet. The\nancient seer Melampus possessed a suggestive name (Blackfoot),[212] and\nit seems also to be typical for seers to be blind. Dwarfed stature,\nugliness and deformity have become especially typical for those\nmysterious chthonian gods, the sons of Hephaestus, the Cabiri,[213] to\nwhom great power to perform miracles was ascribed. The name signifies\n\u201cpowerful,\u201d and the Samothracian cult is most intimately united with\nthat of the ithyphallic Hermes, who, according to the account of\nHerodotus, was brought to Attica by the Pelasgians. They are also called\n\u03bc\u03b5\u03b3\u03ac\u03bb\u03bf\u03b9 \u03b8\u03b5\u03bf\u03af, the great gods. Their near relations are the \u201cIdaean\ndactyli\u201d (finger or Idaean thumb),[214] to whom the mother of the gods\nhad taught the blacksmith\u2019s art. (\u201cThe key will scent the true place\nfrom all others! follow it down!\u2014\u2019twill lead thee to the Mothers!\u201d) They\nwere the first leaders, the teachers of Orpheus, and invented the\nEphesian magic formulas and the musical rhythms.[215] The characteristic\ndisparity which is shown above in the Upanishad text, and in \u201cFaust,\u201d is\nalso found here, since the gigantic Hercules passed as an Idaean dactyl.\n\nThe colossal Phrygians, the skilled servants of Rhea,[216] were also\nDactyli. The Babylonian teacher of wisdom, Oannes,[217] was represented\nin a phallic fish form.[218] The two sun heroes, the Dioscuri, stand in\nrelation to the Cabiri;[219] they also wear the remarkable pointed\nhead-covering (Pileus) which is peculiar to these mysterious gods,[220]\nand which is perpetuated from that time on as a secret mark of\nidentification. Attis (the elder brother of Christ) wears the pointed\ncap, just as does Mithra. It has also become traditional for our\npresent-day chthonian infantile gods,[221] the brownies (Penates), and\nall the typical kind of dwarfs. Freud[222] has already called our\nattention to the phallic meaning of the hat in modern phantasies. A\nfurther significance is that probably the pointed cap represents the\nforeskin. In order not to go too far afield from my theme, I must be\nsatisfied here merely to present the suggestion. But at a later\nopportunity I shall return to this point with detailed proof.\n\nThe dwarf form leads to the figure of the divine boy, the _puer\neternus_, the young Dionysus, Jupiter Anxurus, Tages,[223] and so on. In\nthe vase painting of Thebes, already mentioned, a bearded Dionysus is\nrepresented as \u039a\u0391\u0392\u0395\u0399\u03a1\u039f\u03a3, together with a figure of a boy as \u03a0\u03b1\u1fd6\u03c2,\nfollowed by a caricatured boy\u2019s figure designated as \u03a0\u03a1\u0391\u03a4\u039f\u039b\u0391\u039f\u03a3 and then\nagain a caricatured man, which is represented as \u039c\u0399\u03a4\u039f\u03a3.[224] \u039c\u03af\u03c4\u03bf\u03c2\nreally means thread, but in orphic speech it stands for semen. It was\nconjectured that this collection corresponded to a group of statuary in\nthe sanctuary of a cult. This supposition is supported by the history of\nthe cult as far as it is known; it is an original Ph\u0153nician cult of\nfather and son;[225] of an old and young Cabir who were more or less\nassimilated with the Grecian gods. The double figures of the adult and\nthe child Dionysus lend themselves particularly to this assimilation.\nOne might also call this the cult of the large and small man. Now, under\nvarious aspects, Dionysus is a phallic god in whose worship the phallus\nheld an important place; for example, in the cult of the Argivian\nBull\u2014Dionysus. Moreover, the phallic herme of the god has given occasion\nfor a personification of the phallus of Dionysus, in the form of the god\nPhales, who is nothing else but a Priapus. He is called \u1f11\u03c4\u03b1\u1fd6\u03c1\u03bf\u03c2 or\n\u03c3\u03cd\u03b3\u03ba\u03c9\u03bc\u03bf\u03c2 \u0392\u03ac\u03ba\u03c7\u03bf\u03c5[226].[227] Corresponding to this state of affairs, one\ncannot very well fail to recognize in the previously mentioned Cabiric\nrepresentation, and in the added boy\u2019s figure, the picture of man and\nhis penis.[228] The previously mentioned paradox in the Upanishad text\nof large and small, of giant and dwarf, is expressed more mildly here by\nman and boy, or father and son.[229] The motive of deformity which is\nused constantly by the Cabiric cult is present also in the vase picture,\nwhile the parallel figures to Dionysus and \u03a0\u03b1\u1fd6\u03c2 are the caricatured\n\u039c\u03af\u03c4\u03bf\u03c2 and \u03a0\u03c1\u03b1\u03c4\u03cc\u03bb\u03b1\u03bf\u03c2. Just as formerly the difference in size gave\noccasion for division, so does the deformity here.[230]\n\nWithout first bringing further proof to bear, I may remark that from\nthis knowledge especially strong sidelights are thrown upon the original\npsychologic meaning of the religious heroes. Dionysus stands in an\nintimate relation with the psychology of the early Asiatic God who died\nand rose again from the dead and whose manifold manifestations have been\nbrought together in the figure of Christ into a firm personality\nenduring for centuries. We gain from our premise the knowledge that\nthese heroes, as well as their typical fates, are personifications of\nthe human libido and its typical fates. They are imagery, like the\nfigures of our nightly dreams\u2014the actors and interpreters of our secret\nthoughts. And since we, in the present day, have the power to decipher\nthe symbolism of dreams and thereby surmise the mysterious psychologic\nhistory of development of the individual, so a way is here opened to the\nunderstanding of the secret springs of impulse beneath the psychologic\ndevelopment of races. Our previous trains of thought, which demonstrate\nthe phallic side of the symbolism of the libido, also show how\nthoroughly justified is the term \u201clibido.\u201d[231] Originally taken from\nthe sexual sphere, this word has become the most frequent technical\nexpression of psychoanalysis, for the simple reason that its\nsignificance is wide enough to cover all the unknown and countless\nmanifestations of the Will in the sense of Schopenhauer. It is\nsufficiently comprehensive and rich in meaning to characterize the real\nnature of the psychical entity which it includes. The exact classical\nsignificance of the word libido qualifies it as an entirely appropriate\nterm. Libido is taken in a very wide sense in Cicero:[232]\n\n \u201c(Volunt ex duobus opinatis) bonis (nasci) Libidinem et L\u00e6titiam; ut\n sit l\u00e6titia pr\u00e6sentium bonorum: libido futurorum.\u2014L\u00e6titia autem et\n Libido in bonorum opinione versantur, cum Libido ad id, quod videtur\n bonum, illecta et inflammata rapiatur.\u2014Natura enim omnes ea, qu\u00e6 bona\n videntur, sequuntur, fugiuntque contraria. Quamobrem simul objecta\n species cuiuspiam est, quod bonum videatur, ad id adipiscendum\n impellit ipsa natura. Id cum constanter prudenterque fit, ejusmodi\n appetitionem stoici \u03b2\u03bf\u03cd\u03bb\u03b7\u03c3\u03b9\u03bd appellant, nos appellamus voluntatem; eam\n illi putant in solo esse sapiente, quam sic definiunt; voluntas est\n qu\u00e6 quid cum ratione desiderat: qu\u00e6 autem ratione adversa incitata est\n vehementius, ea libido est, vel cupiditas effrenata, qu\u00e6 in omnibus\n stultis invenitur.\u201d[233]\n\nThe meaning of libido here is \u201cto wish,\u201d and in the stoical distinction\nof will, dissolute desire. Cicero[234] used \u201clibido\u201d in a corresponding\nsense:\n\n \u201cAgere rem aliquam libidine, non ratione.\u201d[235]\n\nIn the same sense Sallust says:\n\n \u201cIracundia pars est libidinis.\u201d\n\nIn another place in a milder and more general sense, which completely\napproaches the analytical use:\n\n \u201cMagisque in decoris armis et militaribus equis, quam in scortis et\n conviviis libidinem habebant.\u201d[235]\n\nAlso:\n\n \u201cQuod si tibi bona libido fuerit patri\u00e6, etc.\u201d\n\nThe use of libido is so general that the phrase \u201clibido est scire\u201d\nmerely had the significance of \u201cI will, it pleases me.\u201d In the phrase\n\u201caliquam libido urin\u00e6 lacessit\u201d libido had the meaning of urgency. The\nsignificance of sexual desire is also present in the classics.\n\nThis general classical application of the conception agrees with the\ncorresponding etymological context of the word, _libido_ or _lubido_\n(with _libet_, more ancient _lubet_), it pleases me, and _libens_ or\n_lubens_ = gladly, willingly. Sanskrit, _l\u00fabhyati_ = to experience\nviolent longing, _l\u00f4bhayati_ = excites longing, _lubdha-h_ = eager,\n_l\u00f4bha-h_ = longing, eagerness. Gothic = _liufs_, and Old High German\n_liob_ = love. Moreover, in Gothic, _lubains_ was represented as hope;\nand Old High German, _lob\u00f4n_ = to praise, _lob_ = commendation, praise,\nglory; Old Bulgarian, _ljubiti_ = to love, _ljuby_ = love; Lithuanian,\n_li\u00e1upsinti_ = to praise.[236] It can be said that the conception of\nlibido as developed in the new work of Freud and of his school has\nfunctionally the same significance in the biological territory as has\nthe conception of energy since the time of Robert Mayer in the physical\nrealm.[237] It may not be superfluous to say something more at this\npoint concerning the conception of libido after we have followed the\nformation of its symbol to its highest expression in the human form of\nthe religious hero.\n\n\n\n\n CHAPTER II\n THE CONCEPTION AND THE GENETIC THEORY OF LIBIDO\n\n\nThe chief source of the history of the analytic conception of libido is\nFreud\u2019s \u201cThree Contributions to the Sexual Theory.\u201d There the term\nlibido is conceived by him in the original narrow sense of sexual\nimpulse, sexual need. Experience forces us to the assumption of a\ncapacity for displacement of the libido, because functions or\nlocalizations of non-sexual force are undoubtedly capable of taking up a\ncertain amount of libidinous sexual impetus, a libidinous afflux.[238]\nFunctions or objects could, therefore, obtain sexual value, which under\nnormal circumstances really have nothing to do with sexuality.[239] From\nthis fact results the Freudian comparison of the libido with a stream,\nwhich is divisible, which can be dammed up, which overflows into\nbranches, and so on.[240] Freud\u2019s original conception does not interpret\n\u201ceverything sexual,\u201d although this has been asserted by critics, but\nrecognizes the existence of certain forces, the nature of which are not\nwell known; to which Freud, however, compelled by the notorious facts\nwhich are evident to any layman, grants the capacity to receive\n\u201caffluxes of libido.\u201d The hypothetical idea at the basis is the symbol\nof the \u201cTriebb\u00fcndel\u201d[241] (bundle of impulses), wherein the sexual\nimpulse figures as a partial impulse of the whole system, and its\nencroachment into the other realms of impulse is a fact of experience.\nThe theory of Freud, branching off from this interpretation, according\nto which the motor forces of a neurotic system correspond precisely to\ntheir libidinous additions to other (non-sexual) functional impulses,\nhas been sufficiently proven as correct, it seems to me, by the work of\nFreud and his school.[242] Since the appearance of the \u201cThree\nContributions,\u201d in 1905, a change has taken place[243] in the libido\nconception; its field of application has been widened. An extremely\nclear example of this amplification is this present work. However, I\nmust state that Freud, as well as myself, saw the need of widening the\nconception of libido. It was paranoia, so closely related to dementia\npr\u00e6cox, which seemed to compel Freud to enlarge the earlier limits of\nthe conception. The passage in question, which I will quote here, word\nfor word, reads:[244]\n\n \u201cA third consideration which presents itself, in regard to the views\n developed here, starts the query as to whether we should accept as\n sufficiently effectual the universal receding of the libido from the\n outer world, in order to interpret from that, the end of the world: or\n whether in this case, the firmly rooted possession of the \u2018I\u2019 must not\n suffice to uphold the rapport with the outer world. Then one must\n either let that which we call possession of the libido (interest from\n erotic sources) coincide with interest in general, or else take into\n consideration the possibility that great disturbance in the\n disposition of the libido can also induce a corresponding disturbance\n in the possession of the \u2018I.\u2019 Now, these are the problems, which we\n are still absolutely helpless and unfitted to answer. Things would be\n different could we proceed from a safe fund of knowledge of instinct.\n But the truth is, we have nothing of that kind at our disposal. We\n understand instinct as the resultant of the reaction of the somatic\n and the psychic. We see in it the psychical representation of organic\n forces and take the popular distinction between the \u2018I\u2019 impulse and\n the sexual impulse, which appears to us to be in accord with the\n biological double r\u00f4le of the individual being who aspires to his own\n preservation as well as to the preservation of the species. But\n anything beyond this is a structure, which we set up, and also\n willingly let fall again in order to orient ourselves in the confusion\n of the dark processes of the soul; we expect particularly, from the\n psychoanalytic investigations into diseased soul processes, to have\n certain decisions forced upon us in regard to questions of the theory\n of instinct. This expectation has not yet been fulfilled on account of\n the still immature and limited investigations in these fields. At\n present the possibility of the reaction of libido disturbance upon the\n possession of the \u2018I\u2019 can be shown as little as the reverse; the\n secondary or induced disturbances of the libido processes through\n abnormal changes in the \u2018I.\u2019 It is probable that processes of this\n sort form the distinctive character of the psychoses. The conclusions\n arising from this, in relation to paranoia, are at present uncertain.\n One cannot assert that the paranoiac has completely withdrawn his\n interest from the outer world, nor withdrawn into the heights of\n repression, as one sometimes sees in certain other forms of\n hallucinatory psychoses. He takes notice of the outer world, he takes\n account of its changes, he is stirred to explanations by their\n influence, and therefore I consider it highly probable that the\n changed relation to the world is to be explained, wholly or in great\n part, by the deficiency of the libido interest.\u201d\n\nIn this passage Freud plainly touches upon the question whether the\nwell-known longing for reality of the paranoic dement (and the dementia\npr\u00e6cox patients),[245] to whom I have especially called attention in my\nbook, \u201cThe Psychology of Dementia Pr\u00e6cox,\u201d[246] is to be traced back to\nthe withdrawal of the \u201clibidinous affluxes\u201d alone, or whether this\ncoincides with the so-called objective interest in general. It is hardly\nto be assumed that the normal \u201cfonction du r\u00e9el\u201d (Janet)[247] is\nmaintained only through affluxes of libido or erotic interest. The fact\nis that in very many cases reality disappears entirely, so that not a\ntrace of psychological adaptation or orientation can be recognized.\nReality is repressed under these circumstances and replaced by the\ncontents of the complex. One must of necessity say that not only the\nerotic interest but the interest in general has disappeared, that is to\nsay, the whole adaptation to reality has ceased. To this category belong\nthe stuporose and catatonic automatons.\n\nI have previously made use of the expression \u201cpsychic energy\u201d in my\n\u201cPsychology of Dementia Pr\u00e6cox\u201d because I was unable to establish the\ntheory of this psychosis upon the conception of the displacement of the\naffluxes of libido. My experience, at that time chiefly psychiatric, did\nnot enable me to understand this theory. However, the correctness of\nthis theory in regard to neuroses, strictly speaking the transference\nneuroses, was proven to me later after increased experience in the field\nof hysteria and compulsion neuroses. In the territory of these neuroses\nit is mainly a question whether any portion of the libido which is\nspared through the specific repression becomes introverted and\nregressive into earlier paths of transference; for example, the path of\nthe parental transference.[248] With that, however, the former\nnon-sexual psychologic adaptation to the environment remains preserved\nso far as it does not concern the erotic and its secondary positions\n(symptoms). The reality which is lacking to the patients is just that\nportion of the libido to be found in the neurosis. In dementia pr\u00e6cox,\non the contrary, not merely that portion of libido which is saved in the\nwell-known specific sexual repression is lacking for reality, but much\nmore than one could write down to the account of sexuality in a strict\nsense. The function of reality is lacking to such a degree that even the\nmotive power must be encroached upon in the loss. The sexual character\nof this must be disputed absolutely,[249] for reality is not understood\nto be a sexual function. Moreover, if that were so, the introversion of\nthe libido in the strict sense must have as a result a loss of reality\nin the neuroses, and, indeed, a loss which could be compared with that\nof dementia pr\u00e6cox. These facts have rendered it impossible for me to\ntransfer Freud\u2019s theory of libido to dementia pr\u00e6cox, and, therefore, I\nam of the opinion that Abraham\u2019s investigation[250] is hardly tenable\ntheoretically, from the standpoint of the Freudian theory of libido. If\nAbraham believes that through the withdrawal of the libido from the\nouter world the paranoid system or the schizophrenic symptomatology\nresults, then this assumption is not justified from the standpoint of\nthe knowledge of that time, because a mere libido introversion and\nregression leads, speedily, as Freud has clearly shown, into the\nneuroses, and, strictly speaking, into the transference neuroses, and\nnot into dementia pr\u00e6cox. Therefore, the transference of the libido\ntheory to dementia pr\u00e6cox is impossible, because this illness produces a\nloss of reality which cannot be explained by the deficiency of the\nlibido defined in this narrow sense.\n\nIt affords me especial satisfaction that our teacher also, when he laid\nhis hand on the delicate material of the paranoic psychology, was forced\nto doubt the applicability of the conception of libido held by him at\nthat time. The sexual definition of this did not permit me to understand\nthose disturbances of function, which affect the vague territory of the\nhunger instinct just as much as that of the sexual instinct. For a long\ntime the theory of libido seemed to me inapplicable to dementia pr\u00e6cox.\nWith increasing experience in analytical work, however, I became aware\nof a gradual change in my conception of libido. In place of the\ndescriptive definition of the \u201cThree Contributions\u201d there gradually grew\nup a generic definition of the libido, which rendered it possible for me\nto replace the expression \u201cpsychic energy\u201d by the term \u201clibido.\u201d I was\nforced to ask myself whether indeed the function of reality to-day does\nnot consist only in its smaller part of libido sexualis and in the\ngreater part of other impulses? It is still a very important question\nwhether phylogenetically the function of reality is not, at least in\ngreat part, of sexual origin. To answer this question directly in regard\nto the function of reality is not possible, but we shall attempt to come\nto an understanding indirectly.\n\nA fleeting glance at the history of evolution is sufficient to teach\nus that countless complicated functions to which to-day must be\ndenied any sexual character were originally pure derivations from\nthe general impulse of propagation. During the ascent through the\nanimal kingdom an important displacement in the fundamentals of the\nprocreative instinct has taken place. The mass of the reproductive\nproducts with the uncertainty of fertilization has more and more\nbeen replaced by a controlled impregnation and an effective\nprotection of the offspring. In this way part of the energy required\nin the production of eggs and sperma has been transposed into the\ncreation of mechanisms for allurement and for protection of the\nyoung. Thus we discover the first instincts of art in animals used\nin the service of the impulse of creation, and limited to the\nbreeding season. The original sexual character of these biological\ninstitutions became lost in their organic fixation and functional\nindependence. Even if there can be no doubt about the sexual origin\nof music, still it would be a poor, un\u00e6sthetic generalization if one\nwere to include music in the category of sexuality. A similar\nnomenclature would then lead us to classify the cathedral of Cologne\nas mineralogy because it is built of stones. It can be a surprise\nonly to those to whom the history of evolution is unknown to find\nhow few things there really are in human life which cannot be\nreduced in the last analysis to the instinct of procreation. It\nincludes very nearly everything, I think, which is beloved and dear\nto us. We spoke just now of libido as the creative impulse and at\nthe same time we allied ourselves with the conception which opposes\nlibido to hunger in the same way that the instinct of the\npreservation of the species is opposed to the instinct of\nself-preservation. In nature, this artificial distinction does not\nexist. Here we see only a continuous life impulse, a will to live\nwhich will attain the creation of the whole species through the\npreservation of the individual. Thus far this conception coincides\nwith the idea of the Will in Schopenhauer, for we can conceive Will\nobjectively, only as a manifestation of an internal desire. This\nthrowing of psychological perceptions into material reality is\ncharacterized philosophically as \u201cintrojection.\u201d (Ferenczi\u2019s\nconception of \u201cintrojection\u201d denoted the reverse, that is, the\ntaking of the outer world into the inner world.)[251] Naturally, the\nconception of the world was distorted by introjection. Freud\u2019s\nconception of the principle of desire is a voluntary formulation of\nthe idea of introjection, while his once more voluntarily conceived\n\u201cprinciple of reality\u201d corresponds functionally to that which I\ndesignate as \u201ccorrective of reality,\u201d and R. Avenarius[252]\ndesignates as \u201cempiriokritische Prinzipialkoordination.\u201d The\nconception of power owes its existence to this very introjection;\nthis has already been said expressively by Galileo in his remark\nthat its origin is to be sought in the subjective perception of the\nmuscular power of the individual. Because we have already arrived at\nthe daring assumption that the libido, which was employed originally\nin the exclusive service of egg and seed production, now appears\nfirmly organized in the function of nest-building, and can no longer\nbe employed otherwise; similarly this conception forces us to relate\nit to every desire, including hunger. For now we can no longer make\nany essential distinction between the will to build a nest and the\nwill to eat. This view brings us to a conception of libido, which\nextends over the boundaries of the physical sciences into a\nphilosophical aspect\u2014to a conception of the will in general. I must\ngive this bit of psychological \u201cVoluntarismus\u201d into the hands of the\nphilosophers for them to manage. For the rest I refer to the words\nof Schopenhauer[253] relating to this. In connection with the\npsychology of this conception (by which I understand neither\nmetapsychology nor metaphysics) I am reminded here of the cosmogenic\nmeaning of Eros in Plato and Hesiod,[254] and also of the orphic\nfigure of Phanes, the \u201c_shining one_,\u201d the first created, the\n\u201cfather of Eros.\u201d Phanes has also orphically the significance of\nPriapus; he is a god of love, bisexual and similar to the Theban\nDionysus Lysios.[255] The orphic meaning of Phanes is similar to\nthat of the Indian K\u00e2ma, the god of love, which is also the\ncosmogenic principle. To Plotinus, of the Neo-Platonic school, the\nworld-soul is the energy of the intellect.[256] Plotinus compares\n\u201cThe One,\u201d the creative primal principle, with light in general; the\nintellect with the Sun (\u2642), the world-soul with the moon (\u2640). In\nanother comparison Plotinus compares \u201cThe One\u201d with the Father, the\nintellect with the Son.[257] The \u201cOne\u201d designated as Uranus is\ntranscendent. The son as Kronos has dominion over the visible world.\nThe world-soul (designated as Zeus) appears as subordinate to him.\nThe \u201cOne,\u201d or the Usia of the whole existence is designated by\nPlotinus as hypostatic, also as the three forms of emanation, also\n\u03bc\u03af\u03b1 \u03bf\u1f50\u03c3\u03af\u03b1 \u1f10\u03bd \u03c4\u03c1\u03b9\u03c3\u1f76\u03bd \u1f51\u03c0\u03bf\u03c3\u03c4\u03ac\u03c3\u03b5\u03c3\u03b9\u03bd.[258] As Drews observed, this is\nalso the formula of the Christian Trinity (God the Father, God the\nSon, and God the Holy Ghost) as it was decided upon at the councils\nof Nicea and Constantinople.[259] It may also be noticed that\ncertain early Christian sectarians attributed a maternal\nsignificance to the Holy Ghost (world-soul, moon). (See what follows\nconcerning Chi of Tim\u00e6us.) According to Plotinus, the world-soul has\na tendency toward a divided existence and towards divisibility, the\n_conditio sine qua non_ of all change, creation and procreation\n(also a maternal quality). It is an \u201cunending all of life\u201d and\nwholly energy; it is a living organism of ideas, which attain in it\neffectiveness and reality.[260] The intellect is its procreator, its\nfather, which, having conceived it, brings it to development in\nthought.[261]\n\n \u201cWhat lies enclosed in the intellect, comes to development in the\n world-soul as logos, fills it with meaning and makes it as if\n intoxicated with nectar.\u201d[262]\n\nNectar is analogous to soma, the drink of fertility and of life, also to\nsperma. The soul is fructified by the intellect; as oversoul it is\ncalled heavenly Aphrodite, as the undersoul the earthly Aphrodite. \u201cIt\nknows the birth pangs,\u201d[263] and so on. The bird of Aphrodite, the dove,\nis not without good cause the symbol of the Holy Ghost.\n\nThis fragment of the history of philosophy, which may easily be\nenlarged, shows the significance of the endopsychic perception of the\nlibido and of its symbolism in human thought.\n\nIn the diversity of natural phenomena we see the desire, the libido, in\nthe most diverse applications and forms. We see the libido in the stage\nof childhood almost wholly occupied in the instinct of nutrition, which\ntakes care of the upbuilding of the body. With the development of the\nbody there are successively opened new spheres of application for the\nlibido. The last sphere of application, and surpassing all the others in\nits functional significance, is sexuality, which seems at first almost\nbound up with the function of nutrition. (Compare with this the\ninfluence on procreation of the conditions of nutrition in lower animals\nand plants.) In the territory of sexuality, the libido wins that\nformation, the enormous importance of which has justified us in the use\nof the term libido in general. Here the libido appears very properly as\nan impulse of procreation, and almost in the form of an undifferentiated\nsexual primal libido, as an energy of growth, which clearly forces the\nindividual towards division, budding, etc. (The clearest distinction\nbetween the two forms of libido is to be found among those animals in\nwhom the stage of nutrition is separated from the sexual stage by a\nchrysalis stage.)\n\nFrom that sexual primal libido which produced millions of eggs and seeds\nfrom one small creature derivatives have been developed with the great\nlimitation of the fecundity; derivatives in which the functions are\nmaintained by a special differentiated libido. This differentiated\nlibido is henceforth desexualized because it is dissociated from its\noriginal function of egg and sperma production; nor is there any\npossibility of restoring it to its original function. Thus, in general,\nthe process of development consists in an increasing transformation of\nthe primal libido which only produced products of generation to the\nsecondary functions of allurement and protection of the young. This now\npresupposes a very different and very complicated relation to reality, a\ntrue function of reality, which, functionally inseparable, is bound up\nwith the needs of procreation. Thus the altered mode of procreation\ncarries with it as a correlate a correspondingly heightened adaptation\nto reality.[264]\n\nIn this way we attain an insight into certain primitive conditions of\nthe function of reality. It would be radically wrong to say that its\ncompelling power is a sexual one. It was a sexual one to a large extent.\nThe process of transformation of the primal libido into secondary\nimpulses always took place in the form of affluxes of sexual libido,\nthat is to say, sexuality became deflected from its original destination\nand a portion of it turned, little by little, increasing in amount, into\nthe phylogenetic impulse of the mechanisms of allurement and of\nprotection of the young. This diversion of the sexual libido from the\nsexual territory into associated functions is still taking place.[265]\nWhere this operation succeeds without injury to the adaptation of the\nindividual it is called _sublimation_. Where the attempt does not\nsucceed it is called _repression_.\n\nThe descriptive standpoint of psychology accepts the multiplicity of\ninstincts, among which is the sexual instinct, as a special phenomenon;\nmoreover, it recognizes certain affluxes of libido to non-sexual\ninstincts.\n\nQuite otherwise is the genetic standpoint. It regards the multiplicity\nof instincts as issuing from a relative unity, the primal libido;[266]\nit recognizes that definite amounts of the primal libido are split off,\nas it were, associated with the newly formed functions and finally\nmerged in them. As a result of this it is impossible, from the genetic\nstandpoint, to hold to the strictly limited conception of libido of the\ndescriptive standpoint; it leads inevitably to a broadening of the\nconception. With this we come to the theory of libido that I have\nsurreptitiously introduced into the first part of this work for the\npurpose of making this genetic conception familiar to the reader. The\nexplanation of this harmless deceit I have saved until the second part.\n\nFor the first time, through this genetic idea of libido, which in every\nway surpasses the descriptive sexual, the transference was made possible\nof the Freudian libido theory into the psychology of mental disease. The\npassage quoted above shows how the present Freudian conception of libido\ncollides with the problem of the psychoses.[267] Therefore, when I speak\nof libido, I associate with it the genetic conception which contains not\nonly the immediate sexual but also an amount of desexualized primal\nlibido. When I say a sick person takes his libido away from the outer\nworld, in order to take possession of the inner world with it, I do not\nmean that he takes away merely the affluxes from the function of\nreality, but he takes energy away, according to my view, from those\ndesexualized instincts which regularly and properly support the function\nof reality.\n\nWith this alteration in the libido conception, certain parts of our\nterminology need revision as well. As we know, Abraham has undertaken\nthe experiment of transferring the Freudian libido theory to dementia\npr\u00e6cox and has conceived the characteristic lack of rapport and the\ncessation of the function of reality as autoerotism. This conception\nneeds revision. Hysterical introversion of the libido leads to\nautoerotism, since the patient\u2019s erotic afflux of libido designed for\nthe function of adaptation is introverted, whereby his ego is occupied\nby the corresponding amount of erotic libido. The schizophrenic,\nhowever, shuns reality far more than merely the erotic afflux would\naccount for; therefore, his inner condition is very different from that\nof the hysteric. He is more than autoerotic, he builds up an\nintra-psychic equivalent for reality, for which purpose he has\nnecessarily to employ other dynamics than that afforded by the erotic\nafflux. Therefore, I must grant to Bleuler the right to reject the\nconception of autoerotism, taken from the study of hysterical neuroses,\nand there legitimate, and to replace it by the conception of\nautismus.[268] I am forced to say that this term is better fitted to\nfacts than autoerotism. With this I acknowledge my earlier idea of the\nidentity of autismus (Bleuler) and autoerotism (Freud) as unjustified,\nand, therefore, retract it.[269] This thorough revision of the\nconception of libido has compelled me to this.\n\nFrom these considerations it follows necessarily that the descriptive\npsychologic conception of libido must be given up in order for the\nlibido theory to be applied to dementia pr\u00e6cox. That it is there\napplicable is best shown in Freud\u2019s brilliant investigation of\nSchreber\u2019s phantasies. The question now is whether this genetic\nconception of libido proposed by me is suitable for the neuroses. I\nbelieve that this question may be answered affirmatively. \u201cNatura non\nfecit saltum\u201d\u2014it is not merely to be expected but it is also probable\nthat at least temporary functional disturbances of various degrees\nappear in the neuroses, which transcend the boundaries of the immediate\nsexual; in any case, this occurs in psychotic episodes. I consider the\nbroadening of the conception of libido which has developed through the\nmost recent analytic work as a real advance which will prove of especial\nadvantage in the important field of the introversion psychoses. Proofs\nof the correctness of my assumption are already at hand. It has become\napparent through a series of researches of the Zurich School, which are\nnow published in part,[270] that the phantastic substitution products\nwhich take the place of the disturbed function of reality bear\nunmistakable traces of archaic thought. This confirmation is parallel to\nthe postulate asserted above, according to which reality is deprived,\nnot merely of an immediate (individual) amount of libido, but also of an\nalready differentiated or desexualized quantity of libido, which, among\nnormal people, has belonged to the function of reality ever since\nprehistoric times. _A dropping away of the last acquisition of the\nfunction of reality (or adaptation) must of necessity be replaced by an\nearlier mode of adaptation._ We find this principle already in the\ndoctrines of the neuroses, that is, that a repression resulting from the\nfailure of the recent transference is replaced by an old way of\ntransference, namely, through a regressive revival of the parent imago.\nIn the transference neurosis (hysterical), where merely a part of the\n_immediate sexual_ libido is taken away from reality by the specific\nsexual repression, the substituted product is a phantasy of individual\norigin and significance, with only a trace of those archaic traits found\nin the phantasies of those mental disorders in which a portion of the\ngeneral human function of reality organized since antiquity has broken\noff. This portion can be replaced only by a generally valid archaic\nsurrogate. We owe a simple and clear example of this proposition to the\ninvestigation of Honegger.[271] A paranoic of good intelligence who has\na clear idea of the spherical form of the earth and its rotation around\nthe sun replaces the modern astronomical views by a system worked out in\ngreat detail, which one must call archaic, in which the earth is a flat\ndisc over which the sun travels.[272] (I am reminded of the sun-phallus\nmentioned in the first part of this book, for which we are also indebted\nto Honegger.) Spielrein has likewise furnished some very interesting\nexamples of archaic definitions which begin in certain illnesses to\noverlay the real meanings of the modern word. For example, Spielrein\u2019s\npatient had correctly discovered the mythological significance of\nalcohol, the intoxicating drink, to be \u201can effusion of seed.\u201d[273] She\nalso had a symbolism of boiling which I must place parallel to the\nespecially important alchemistic vision of Zosimos,[274] who found\npeople in boiling water within the cavity of the altar.[275] This\npatient used earth in place of mother, and also water to express\nmother.[276] I refrain from further examples because future work of the\nZurich School will furnish abundant evidence of this sort.\n\n\nMy foregoing proposition of the replacement of the disturbed function of\nreality by an archaic surrogate is supported by an excellent paradox of\nSpielrein\u2019s. She says: \u201cI often had the illusion that these patients\nmight be simply victims of a folk superstition.\u201d As a matter of fact,\npatients substitute phantasies for reality, phantasies similar to the\nactually incorrect mental products of the past, which, however, were\nonce the view of reality. As the Zosimos vision shows, the old\nsuperstitions were symbols[277] which permitted transitions to the most\nremote territory. This must have been very expedient for certain archaic\nperiods, for by this means convenient bridges were offered to lead a\npartial amount of libido over into the mental realm. Evidently Spielrein\nthinks of a similar biological meaning of the symbols when she\nsays:[278]\n\n \u201cThus a symbol seems to me to owe its origin in general to the\n tendency of a complex for dissolution in the common totality of\n thought.... The complex is robbed by that of the personal element....\n This tendency towards dissolution (transformation) of every individual\n complex is the motive for poetry, painting, for every sort of art.\u201d\n\nWhen here we replace the formal conception \u201ccomplex\u201d by the conception\nof the quantity of libido (the total effect of the complex), which, from\nthe standpoint of the libido theory, is a justified measure, then does\nSpielrein\u2019s view easily agree with mine. When primitive man understands\nin general what an act of generation is, then, according to the\nprinciple of the path of least resistance, he never can arrive at the\nidea of replacing the generative organs by a sword-blade or a shuttle;\nbut this is the case with certain Indians, who explain the origin of\nmankind by the union of the two transference symbols. He then must be\ncompelled to devise an analogous thing in order to bring a manifest\nsexual interest upon an asexual expression. The propelling motive of\nthis transition of the _immediate sexual_ libido to the non-sexual\nrepresentation can, in my opinion, be found only in a _resistance which\nopposes primitive sexuality_.\n\nIt appears as if, by this means of phantastic analogy formation, more\nlibido would gradually become desexualized, because increasingly more\nphantasy correlates were put in the place of the primitive achievement\nof the sexual libido. With this an enormous broadening of the world idea\nwas gradually developed because new objects were always assimilated as\nsexual symbols. It is a question whether the human consciousness has not\nbeen brought to its present state entirely or in great part in this\nmanner. It is evident, in any case, that an important significance in\nthe development of the human mind is due to the impulse towards the\ndiscovery of analogy. We must agree thoroughly with Steinthal when he\nsays that an absolutely overweening importance must be granted to the\nlittle phrase \u201cGleich wie\u201d (even as) in the history of the development\nof thought. It is easy to believe that the carryover of the libido to a\nphantastic correlate has led primitive man to a number of the most\nimportant discoveries.\n\n\n\n\n CHAPTER III\n THE TRANSFORMATION OF THE LIBIDO. A POSSIBLE SOURCE OF PRIMITIVE HUMAN\n DISCOVERIES\n\n\nIn the following pages I will endeavor to picture a concrete example of\nthe transition of the libido. I once treated a patient who suffered from\na depressive catatonic condition. The case was one of only a slight\nintroversion psychosis; therefore, the existence of many hysterical\nfeatures was not surprising. In the beginning of the analytic treatment,\nwhile telling of a very painful occurrence she fell into a\nhysterical-dreamy state, in which she showed all signs of sexual\nexcitement. For obvious reasons she lost the knowledge of my presence\nduring this condition. The excitement led to a masturbative act (frictio\nfemorum). This act was accompanied by a peculiar gesture. She made a\nvery _violent rotary motion_ with the forefinger of the left hand on the\nleft temple, as if she were boring a hole there. Afterwards there was\ncomplete amnesia for what had happened, and there was nothing to be\nlearned about the queer gesture with her hand. Although this act can\neasily be likened to a boring into the mouth, nose or ear, now\ntransferred to the temple, it belongs in the territory of infantile\nludus sexualis[279]\u2014to the preliminary exercise preparatory to sexual\nactivity. Without really understanding it, this gesture, nevertheless,\nseemed very important to me. Many weeks later I had an opportunity to\nspeak to the patient\u2019s mother, and from her I learned that her daughter\nhad been a very exceptional child. When only two years old she would sit\nwith her back to an open cupboard door for hours and rhythmically beat\nher head against the door[280]\u2014to the distraction of the household. A\nlittle later, instead of playing as other children, she began to bore a\nhole with her finger in the plaster of the wall of the house. She did\nthis with little turning and scraping movements, and kept herself busy\nat this occupation for hours. She was a complete puzzle to her parents.\nFrom her fourth year she practised onanism. It is evident that in this\nearly infantile activity the preliminary stage of the later trouble may\nbe found. The especially remarkable features in this case are, first,\nthat the child did not carry out the action on its own body, and,\nsecondly, the assiduity with which it carried on the action.[281] One is\ntempted to bring these two facts into a causal relationship and to say,\nbecause the child does not accomplish this action on her own body,\nperhaps that is the reason of the assiduity, for by boring into the wall\nshe never arrives at the same satisfaction as if she executed the\nactivity onanistically on her own body.\n\nThe very evident onanistic boring of the patient can be traced back to a\nvery early stage of childhood, which is prior to the period of local\nonanism. That time is still psychologically very obscure, because\nindividual reproductions and memories are lacking to a great extent, the\nsame as among animals. The race characteristics (manner of life)\npredominate during the entire life of the animal, whereas among men the\nindividual character asserts itself over the race type. Granting the\ncorrectness of this remark, we are struck with the apparently wholly\nincomprehensible individual activity of this child at this early age. We\nlearn from her later life history that her development, which is, as is\nalways the case, intimately interwoven with parallel external events,\nhas led to that mental disturbance which is especially well known on\naccount of its individuality and the originality of its productions, i.\ne. dementia pr\u00e6cox. The peculiarity of this disturbance, as we have\npointed out above, depends upon the predominance of the phantastic form\nof thought\u2014of the infantile in general. From this type of thinking\nproceed all those numerous contacts with mythological products, and that\nwhich we consider as original and wholly individual creations are very\noften creations which are comparable with nothing but those of\nantiquity. I believe that this comparison can be applied to all\nformations of this remarkable illness, and perhaps also to this special\nsymptom of boring. We have already seen that the onanistic boring of the\npatient dated from a very early stage of childhood, that is to say, it\nwas reproduced from that period of the past. The sick woman fell back\nfor the first time into the early onanism only after she had been\nmarried many years, and following the death of her child, with whom she\nhad identified herself through an overindulgent love. When the child\ndied the still healthy mother was overcome by early infantile symptoms\nin the form of scarcely concealed fits of masturbation, which were\nassociated with this very act of boring. As already observed, the\nprimary boring appeared at a time which preceded the infantile onanism\nlocalized in the genitals. This fact is of significance in so far as\nthis boring differs thereby from a similar later practice which appeared\nafter the genital onanism. The later bad habits represent, as a rule, a\nsubstitution for repressed genital masturbation, or for an attempt in\nthis direction. As such these habits (finger-sucking, biting the nails,\npicking at things, boring into the ears and nose, etc.) may persist far\ninto adult life as regular symptoms of a repressed amount of libido.\n\nAs has already been shown above, the libido in youthful individuals at\nfirst manifests itself in the nutritional zone, when food is taken in\nthe act of suckling with rhythmic movements and with every sign of\nsatisfaction. With the growth of the individual and the development of\nhis organs the libido creates for itself new avenues to supply its need\nof activity and satisfaction. The primary model of rhythmic activity,\nproducing pleasure and satisfaction, must now be transferred to the zone\nof other functions, with sexuality as its final goal. A considerable\npart of the \u201chunger libido\u201d is transferred into the \u201csexual libido.\u201d\nThis transition does not take place suddenly at the time of puberty, as\nis generally supposed, but very gradually in the course of the greater\npart of childhood. The libido can free itself only with difficulty and\nvery slowly from that which is peculiar to the function of nutrition, in\norder to enter into the peculiarity of the sexual function. Two periods\nare to be distinguished in this state of transition, so far as I can\njudge\u2014_the epoch of suckling and the epoch of the displaced rhythmic\nactivity_. Suckling still belongs to the function of nutrition, but\npasses beyond it, however, in that it is no longer the function of\nnutrition, but rhythmic activity, with pleasure and satisfaction as a\ngoal, without the taking of nourishment. Here the hand enters as an\nauxiliary organ. In the period of the displaced rhythmic activity the\nhand appears still more clearly as an auxiliary organ; the gaining of\npleasure leaves the mouth zone and turns to other regions. The\npossibilities are now many. As a rule, other openings of the body become\nthe objects of the libido interest; then the skin, and special portions\nof that. The activity expressed in these parts, which can appear as\nrubbing, boring, picking, and so on, follows a certain rhythm and serves\nto produce pleasure. After longer or shorter tarryings of the libido at\nthese stations, it passes onward until it reaches the sexual zone, and\nthere, for the first time, can be occasion for the beginning of\nonanistic attempts. In its migration the libido takes more than a little\nof the function of nutrition with it into the sexual zone, which readily\naccounts for the numerous and innate correlations between the functions\nof nutrition and sexuality. If, after the occupation of the sexual zone,\nan obstacle arises against the present form of application of the\nlibido, then there occurs, according to the well-known laws, a\nregression to the nearest station lying behind, to the two\nabove-mentioned periods. It is now of special importance that the epoch\nof the displaced rhythmic activity coincides in a general way with the\ntime of the development of the mind and of speech. I might designate the\nperiod from birth until the occupation of the sexual zone as the\npresexual stage of development. This generally occurs between the third\nand fifth year, and is comparable to the chrysalis stage in butterflies.\nIt is distinguished by the irregular commingling of the elements of\nnutrition and of sexual functions. Certain regressions follow directly\nback to the presexual stage, and, judging from my experience, this seems\nto be the rule in the regression of dementia pr\u00e6cox. I will give two\nbrief examples. One case concerns a young girl who developed a catatonic\nstate during her engagement. When she saw me for the first time, she\ncame up suddenly, embraced me, and said, \u201cPapa, give me something to\neat.\u201d The other case concerns a young maidservant who complained that\npeople pursued her with electricity and that this caused a queer feeling\nin her genitals, \u201cas if it ate and drank down there.\u201d\n\nThese regressive phenomena show that even from the distance of the\nmodern mind those early stages of the libido can be regressively\nreached. One may assume, therefore, that in the earliest states of human\ndevelopment this road was much more easily travelled than it is to-day.\nIt becomes then a matter of great interest to learn whether traces of\nthis have been preserved in history.\n\nWe owe our knowledge of the ethnologic phantasy of boring to the\nvaluable work of Abraham,[282] who also refers us to the writings of\nAdalbert Kuhn.[283] Through this investigation we learn that Prometheus,\nthe fire-bringer, may be a brother of the Hindoo Pramantha, that is to\nsay, of the masculine fire-rubbing piece of wood. The Hindoo\nfire-bringer is called M\u00e2tari\u00e7van, and the activity of the fire\npreparation is always designated in the hieratic text by the verb\n\u201cmanth\u00e2mi,\u201d[284] which means _shaking_, _rubbing_, _bringing forth by\nrubbing_. Kuhn has put this verb in connection with the Greek \u03bc\u03b1\u03bd\u03b8\u03ac\u03bd\u03c9,\nwhich means \u201cto learn,\u201d and has explained this conceptual\nrelationship.[285] The \u201ctertium comparationis\u201d might lie in the rhythm,\nthe movement to and fro in the mind. According to Kuhn, the root \u201cmanth\u201d\nor \u201cmath\u201d must be traced from \u03bc\u03b1\u03bd\u03b8\u03ac\u03bd\u03c9 (\u03bc\u03ac\u03b8\u03b7\u03bc\u03b1, \u03bc\u03ac\u03b8\u03b7\u03c3\u03b9\u03c2) to \u03c0\u03c1\u03bf-\u03bc\u03b7\u03b8\u03ad\u03bf\u03bc\u03b1\u03b9\nto \u03a0\u03c1\u03bf\u03bc\u03b7\u03b8\u03b5\u03cd\u03c2,[286] who is the Greek fire-robber. Through an unauthorized\nSanskrit word \u201cpram\u00e2thyus,\u201d which comes by way of \u201cpramantha,\u201d and which\npossesses the double meaning of \u201cRubber\u201d and \u201cRobber,\u201d the transition to\nPrometheus was effected. With that, however, the prefix \u201cpra\u201d caused\nspecial difficulty, so that the whole derivation was doubted by a series\nof authors, and was held, in part, as erroneous. On the other hand, it\nwas pointed out that as the Thuric Zeus bore the especially interesting\ncognomen \u03a0\u03c1\u03bf-\u03bc\u03b1\u03bd\u03b8\u03b5\u03cd\u03c2, thus \u03a0\u03c1\u03bf-\u03bc\u03b7\u03b8\u03b5\u03cd\u03c2 might not be an original\nIndo-Germanic stem word that was related to the Sanskrit \u201cpramantha,\u201d\nbut might represent only a cognomen. This interpretation is supported by\na gloss of Hesychius, \u1f38\u03b8\u03ac\u03c2: \u1f41 \u03c4\u1ff6\u03bd \u03a4\u03b9\u03c4\u03ac\u03bd\u03c9\u03bd \u03ba\u03ae\u03c1\u03c5\u03be \u03a0\u03c1\u03bf\u03bc\u03b7\u03b8\u03b5\u03cd\u03c2.[287] Another\ngloss of Hesychius explains \u1f30\u03b8\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9 (\u03b9\u03b1\u03af\u03bd\u03c9) as \u03b8\u03b5\u03c1\u03bc\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, through\nwhich \u1f38\u03b8\u03ac\u03c2 attains the meaning of \u201cthe flaming one,\u201d analogous to \u0391\u1f34\u03b8\u03c9\u03bd\nor \u03a6\u03bb\u03b5\u03b3\u03cd\u03b1\u03c2.[288] The relation of Prometheus to pramantha could scarcely\nbe so direct as Kuhn conjectures. The question of an indirect relation\nis not decided with that. Above all, \u03a0\u03c1\u03bf\u03bc\u03b7\u03b8\u03b5\u03cd\u03c2 is of great significance\nas a surname for \u1f38\u03b8\u03ac\u03c2, since the \u201cflaming one\u201d is the \u201cfore-thinker.\u201d\n(_Pramati_ = precaution is also an attribute of Agni, although _pramati_\nis of another derivation.) Prometheus, however, belongs to the line of\nPhlegians which was placed by Kuhn in uncontested relationship to the\nIndian priest family of Bh\u1e5bgu.[289] The Bh\u1e5bgu are like M\u00e2tari\u00e7van (the\n\u201cone swelling in the mother\u201d), also fire-bringers. Kuhn quotes a\npassage, according to which Bh\u1e5bgu also arises from the flame like Agni.\n(\u201cIn the flame Bh\u1e5bgu originated. Bh\u1e5bgu roasted, but did not burn.\u201d) This\nview leads to a root related to Bh\u1e5bgu, that is to say, to the Sanskrit\n_bhr\u00e2y_ = to light, Latin _fulgeo_ and Greek \u03c6\u03bb\u03ad\u03b3\u03c9 (Sanskrit _bhargas_ =\nsplendor, Latin _fulgur_). Bh\u1e5bgu appears, therefore, as \u201cthe shining\none.\u201d \u03a6\u03bb\u03b5\u03b3\u03cd\u03b1\u03c2 means a certain species of eagle, on account of its\nburnished gold color. The connection with \u03c6\u03bb\u03ad\u03b3\u03b5\u03b9\u03bd, which signifies \u201cto\nburn,\u201d is clear. The Phlegians are also the fire eagles.[290] Prometheus\nalso belongs to the Phlegians. The path from Pramantha to Prometheus\npasses not through the word, but through the idea, and, therefore, we\nshould adopt this same meaning for Prometheus as that which Pramantha\nattains from the Hindoo fire symbolism.[291]\n\nThe Pramantha, as the tool of Manthana (the fire sacrifice), is\nconsidered purely sexual in the Hindoo; the Pramantha as phallus, or\nman; the bored wood underneath as vulva, or woman.[292] The resulting\nfire is the child, the divine son Agni. The two pieces of wood are\ncalled in the cult Pur\u00fbravas and Urva\u00e7\u00ee, and were thought of personified\nas man and woman. The fire was born from the genitals of the woman.[293]\nAn especially interesting representation of fire production, as a\nreligious ceremony (manthana), is given by Weber:[294]\n\n \u201cA certain sacrificial fire was lit by the rubbing together of two\n sticks; one piece of wood is taken up with the words: \u2018Thou art the\n birthplace of the fire,\u2019 and two blades of grass are placed upon it;\n \u2018Ye are the two testicles,\u2019 to the \u2018adh\u00e2rarani\u2019 (the underlying wood):\n \u2018Thou art Urva\u00e7\u00ee\u2019; then the utar\u00e2rani (that which is placed on top) is\n anointed with butter. \u2018Thou art Power.\u2019 This is then placed on the\n adh\u00e2rarani. \u2018Thou art Pur\u00fbravas\u2019 and both are rubbed three times. \u2018I\n rub thee with the G\u00e2yatr\u00eemetrum: I rub thee with the Trishtubhme\u1e6drum:\n I rub thee with the Jagat\u00eemetrum.\u2019\u201d\n\nThe sexual symbolism of this fire production is unmistakable. We see\nhere also the rhythm, the metre in its original place as sexual rhythm,\nrising above the mating call into music. A song of the Rigveda[295]\nconveys the same interpretation and symbolism:\n\n \u201cHere is the gear for function, here tinder made ready for the spark.\n Bring thou the matron:[296] we will rub Agni in ancient fashion forth.\n In the two fire-sticks J\u00e2tavedas lieth, even as the well-formed germ in\n pregnant women;\n Agni who day by day must be exalted by men who watch and worship with\n oblations;\n Lay this with care on that which lies extended: straight hath she borne\n the steer when made prolific.\n\n With his red pillar\u2014radiant in his splendor\u2014in our skilled task is born\n the son of Il\u00e2.\u201d[297]\u2014_Book III._ xxix: 1\u20133.\n\nSide by side with the unequivocal coitus symbolism we see that the\nPramantha is also Agni, the created son. The Phallus is the son, or the\nson is the Phallus. Therefore, Agni in the Vedic mythology has the\nthreefold character. With this we are once more connected with the\nabove-mentioned Cabiric Father-Son-Cult. In the modern German language\nwe have preserved echoes of the primitive symbols. A boy is designated\nas \u201cbengel\u201d (short, thick piece of wood). In Hessian as \u201cstift\u201d or\n\u201cbolzen\u201d (arrow,[298] wooden peg or stump). The Artemisia Abrotanum,\nwhich is called in German \u201cStabwurz\u201d (stick root), is called in English\n\u201cBoy\u2019s Love.\u201d (The vulgar designation of the penis as \u201cboy\u201d was remarked\neven by Grimm and others.) The ceremonial production of fire was\nretained in Europe as late as the nineteenth century as a superstitious\ncustom. Kuhn mentions such a case even in the year 1828, which occurred\nin Germany. The solemn, magic ceremony was called the \u201cNodfyr\u201d\u2014\u201cThe fire\nof need\u201d[299]\u2014and the charm was chiefly used against cattle epidemics.\nKuhn cites from the chronicle of Lanercost of the year 1268 an\nespecially noteworthy case of the \u201cNodfyr,\u201d[300] the ceremonies of which\nplainly reveal the fundamental phallic meaning:\n\n \u201cPro fidei divin\u00e6 integritate servanda recolat lector, quod cum hoc\n anno in Laodonia pestis grassaretur in pecudes armenti, quam vocant\n usetati Lungessouht, quidam bestiales, habitu claustrales non animo,\n docebant idiotas patri\u00e6 ignem confrictione de lignis educere et\n simulacrum Priapi statuere, et per h\u00e6c bestiis succurrere. Quod cum\n unus laicus Cisterciensis apud Fentone fecisset ante atrium aul\u00e6, ac\n intinctis testiculis canis in aquam benedictam super animalis\n sparsisset, etc.\u201d[301]\n\nThese examples, which allow us to recognize a clear sexual symbolism in\nthe generation of fire, prove, therefore, since they originate from\ndifferent times and different peoples, the existence of a universal\ntendency to credit to fire production not only a magical but also a\nsexual significance. This ceremonial or magic repetition of this very\nancient, long-outlived observance shows how insistently the human mind\nclings to the old forms, and how deeply rooted is this very ancient\nreminiscence of fire boring. One might almost be inclined to see in the\nsexual symbolism of fire production a relatively late addition to the\npriestly lore. This may, indeed, be true for the ceremonial elaboration\nof the fire mysteries, but whether originally the generation of fire was\nin general a sexual action, that is to say, a \u201ccoitus-play,\u201d is still a\nquestion. That similar things occur among very primitive people we learn\nfrom the Australian tribe of the Watschandies,[302] who in the spring\nperform the following magic ceremonies of fertilization: They dig a hole\nin the ground, so formed and surrounded with bushes as to counterfeit a\nwoman\u2019s genitals. They dance the night long around this hole; in\nconnection with this they hold spears in front of themselves in a manner\nto recall the penis in erection. They dance around the hole and thrust\ntheir spears into the ditch, while they cry to it, \u201cPulli nira, pulli\nnira, _wataka_!\u201d (Non fossa, non fossa, sed cunnus!) Such obscene dances\nappear among other primitive races as well.[303]\n\nIn this spring incantation are contained the elements of the coitus\nplay.[304] This play is nothing but a coitus game, that is to say,\noriginally this play was simply a coitus in the form of sacramental\nmating, which for a long time was a mysterious element among certain\ncults, and reappeared in sects.[305] In the ceremonies of Zinzendorf\u2019s\nfollowers echoes of the coitus sacrament may be recognized; also in\nother sects.\n\nOne can easily think that just as the above-mentioned Australian bushmen\nperform the coitus play in this manner the same performance could be\nenacted in another manner, and, indeed, in the form of fire production.\nInstead of through two selected human beings, the coitus was represented\nby two substitutes, by Pur\u00fbravas and Urva\u00e7i, by Phallus and Vulva, by\nborer and opening. Just as the primitive thought behind other customs is\nreally the sacramental coition so here the primal tendency is really the\nact itself. For the act of fertilization is the climax\u2014the true festival\nof life, and well worthy to become the nucleus of a religious mystery.\nIf we are justified in concluding that the symbolism of the hole in the\nearth used by the Watschandies for the fertilization of the earth takes\nthe place of the coitus, then the generation of fire could be considered\nin the same way as a substitute for coitus; and, indeed, it might be\nfurther concluded as a consequence of this reasoning that the invention\nof fire-making is also due to the need of supplying a symbol for the\nsexual act.[306]\n\nLet us return, for a moment, to the infantile symptom of boring. Let us\nimagine a strong adult man carrying on the boring with two pieces of\nwood with the same perseverance and the energy corresponding to that of\nthis child. He may very easily create fire by this play. But of greatest\nsignificance in this work is the rhythm.[307] This hypothesis seems to\nme psychologically possible, although it should not be said with this\nthat only in this way could the discovery of fire occur. It can result\njust as well by the striking together of flints. It is scarcely possible\nthat fire was created in only one way. All I want to establish here is\nmerely the psychologic process, the symbolic indications of which point\nto the possibility that in such a way was fire invented or prepared.\n\nThe existence of the primitive coitus play or rite seems to me\nsufficiently proven. The only thing that is obscure is the energy and\nemphasis of the ritual play. It is well known that those primitive rites\nwere often of very bloody seriousness, and were performed with an\nextraordinary display of energy, which appears as a great contrast to\nthe well-known indolence of primitive humanity. Therefore, the ritual\nactivity entirely loses the character of play, and wins that of\npurposeful effort. If certain Negro races can dance the whole night long\nto three tones in the most monotonous manner, then, according to our\nidea, there is in this an absolute lack of the character of play\npastime; it approaches nearer to exercise. There seems to exist a sort\nof compulsion to transfer the libido into such ritual activity. If the\nbasis of the ritual activity is the sexual act, we may assume that it is\nreally the underlying thought and object of the exercise. Under these\ncircumstances, the question arises why the primitive man endeavors to\nrepresent the sexual act symbolically and with effort, or, if this\nwording appears to be too hypothetical, why does he exert energy to such\na degree only to accomplish practically useless things, which apparently\ndo not especially amuse him?[308] It may be assumed that the sexual act\nis more desirable to primitive man than such absurd and, moreover,\nfatiguing exercises. It is hardly possible but that a certain compulsion\nconducts the energy away from the original object and real purpose,\ninducing the production of surrogates. The existence of a phallic or\norgiastic cult does not indicate _eo ipso_ a particularly lascivious\nlife any more than the ascetic symbolism of Christianity means an\nespecially moral life. One honors that which one does not possess or\nthat which one is not. This compulsion, to speak in the nomenclature\nformulated above, removes a certain amount of libido from the real\nsexual activity, and creates a symbolic and practically valid substitute\nfor what is lost. This psychology is confirmed by the above-mentioned\nWatschandie ceremony; during the entire ceremony none of the men may\nlook at a woman. This detail again informs us from whence the libido is\nto be diverted. But this gives rise to the pressing question, Whence\ncomes this compulsion? We have already suggested above that the\nprimitive sexuality encounters a resistance which leads to a\nside-tracking of the libido on to substitution actions (analogy,\nsymbolism, etc.). It is unthinkable that it is a question of any outer\nopposition whatsoever, or of a real obstacle, since it occurs to no\nsavage to catch his elusive quarry with ritual charms; but it is a\nquestion of an internal resistance; will opposes will; libido opposes\nlibido, since a psychologic resistance as an energic phenomenon\ncorresponds to a certain amount of libido. The psychologic compulsion\nfor the transformation of the libido is based on an original division of\nthe will. I will return to this primal splitting of the libido in\nanother place. Here let us concern ourselves only with the problem of\nthe transition of the libido. The transition takes place, as has been\nrepeatedly suggested by means of shifting to an analogy. The libido is\ntaken away from its proper place and transferred to another substratum.\n\nThe resistance against sexuality aims, therefore, at preventing the\nsexual act; it also seeks to crowd the libido away from the sexual\nfunction. We see, for example, in hysteria, how the specific repression\nblocks the real path of transference; therefore, the libido is obliged\nto take another path, and that an earlier one, namely, the incestuous\nroad which ultimately leads to the parents. Let us speak, however, of\nthe incest prohibition, which hindered the very first sexual\ntransference. Then the situation changes in so far that no earlier way\nof transference is left, except that of the presexual stage of\ndevelopment, where the libido was still partly in the function of\nnutrition. By a regression to the presexual material the libido becomes\nquasi-desexualized. But as the incest prohibition signifies only a\ntemporary and conditional restriction of the sexuality, thus only that\npart of the libido which is best designated as the incestuous component\nis now pushed back to the presexual stage. The repression, therefore,\nconcerns only that part of the sexual libido which wishes to fix itself\npermanently upon the parents. The sexual libido is only withdrawn from\nthe incestuous component, repressed upon the presexual stage, and there,\nif the operation is successful, desexualized, by which this amount of\nlibido is prepared for an asexual application. However, it is to be\nassumed that this operation is accomplished only with difficulty,\nbecause the incestuous libido, so to speak, must be artificially\nseparated from the sexual libido, with which, for ages, through the\nwhole animal kingdom, it was indistinguishably united. The regression of\nthe incestuous component must, therefore, take place, not only with\ngreat difficulty, but also carry with it into the presexual stage a\nconsiderable sexual character. The consequence of this is that the\nresulting phenomena, although stamped with the character of the sexual\nact, are, nevertheless, not really sexual acts _de facto_; they are\nderived from the presexual stage, and are maintained by the repressed\nsexual libido, therefore possess a double significance. Thus the fire\nboring is a coitus (and, to be sure, an incestuous one), but a\ndesexualized one, which has lost its immediate sexual worth, and is,\ntherefore, indirectly useful to the propagation of the species. The\npresexual stage is characterized by countless possibilities of\napplication, because the libido has not yet formed definite\nlocalizations. It therefore appears intelligible that an amount of\nlibido which reaches this stage through regression is confronted with\nmanifold possibilities of application. Above all, it is met with the\npossibility of a purely onanistic activity. But as the matter in\nquestion in the regressive component of libido is sexual libido, the\nultimate object of which is propagation, therefore it goes to the\nexternal object (Parents); it will also introvert with this destination\nas its essential character. The result, therefore, is that the purely\nonanistic activity turns out to be insufficient, and another object must\nbe sought for, which takes the place of the incest object. The nurturing\nmother earth represents the ideal example of such an object. The\npsychology of the presexual stage contributes the nutrition component;\nthe sexual libido the coitus idea. From this the ancient symbols of\nagriculture arise. In the work of agriculture hunger and incest\nintermingle. The ancient cults of mother earth and all the superstitions\nfounded thereon saw in the cultivation of the earth the fertilization of\nthe mother. The aim of the action is desexualized, however, for it is\nthe fruit of the field and the nourishment contained therein. The\nregression resulting from the incest prohibition leads, in this case, to\nthe new valuation of the mother; this time, however, not as a sexual\nobject, but as a nourisher.\n\nThe discovery of fire seems to be due to a very similar regression to\nthe presexual stage, more particularly to the nearest stage of the\ndisplaced rhythmic manifestation. The libido, introverted from the\nincest prohibition (with the more detailed designation of the motor\ncomponents of coitus), when it reaches the presexual stage, meets the\nrelated infantile boring, to which it now gives, in accordance with its\nrealistic destination, an actual material. (Therefore the material is\nfittingly called \u201cmateria,\u201d as the object is the mother as above.) As I\nsought to show above, the action of the infantile boring requires only\nthe strength and perseverance of an adult man and suitable \u201cmaterial\u201d in\norder to generate fire. If this is so, it may be expected that analogous\nto our foregoing case of onanistic boring the generation of fire\noriginally occurred as such an act of quasi-onanistic activity,\nobjectively expressed. The demonstration of this can never be actually\nfurnished, but it is thinkable that somewhere traces of this original\nonanistic preliminary exercise of fire production have been preserved. I\nhave succeeded in finding a passage in a very old monument of Hindoo\nliterature which contains this transition of the sexual libido through\nthe onanistic phase in the preparation of fire. This passage is found in\nBrihad\u00e2ranyaka-Upanishad:[309]\n\n \u201cIn truth, he (\u00c2tman)[310] was as large as a woman and a man, when\n they embrace each other. This, his own self, he divided into two\n parts, out of which husband and wife were formed.[311] With her, he\n copulated; from this humanity sprang. She, however, pondered: \u2018How may\n he unite with me after he has created me from himself? Now I shall\n hide!\u2019 Then she became a cow; he, however, became a bull and mated\n with her. From that sprang the horned cattle. Then she became a mare;\n he, however, became a stallion; she became a she-ass; he, an ass, and\n mated with her. From these sprang the whole-hoofed animals. She became\n a goat; he became a buck; she became an ewe; he became a ram, and\n mated with her. Thus were created goats and sheep. Thus it happened\n that all that mates, even down to the ants, he created\u2014then he\n perceived: \u2018Truly I myself am Creation, for I have created the whole\n world!\u2019 Thereupon he rubbed his hands (held before the mouth) so that\n he brought forth fire from his mouth, as from the mother womb, and\n from his hands.\u201d\n\nWe meet here a peculiar myth of creation which requires a psychologic\ninterpretation. In the beginning the libido was undifferentiated and\nbisexual;[312] this was followed by differentiation into a male and a\nfemale component. From then on man knows what he is. Now follows a gap\nin the coherence of the thought where belongs that very resistance which\nwe have postulated above for the explanation of the urge for\nsublimation. Next follows the onanistic act of rubbing or boring (here\nfinger-sucking) transferred from the sexual zone, from which proceeds\nthe production of fire.[313] The libido here leaves its characteristic\nmanifestation as sexual function and regresses to the presexual stage,\nwhere, in conformity with the above explanation, it occupies one of the\npreliminary stages of sexuality, thereby producing, in the view\nexpressed in the Upanishad, the first human art, and from there, as\nsuggested by Kuhn\u2019s idea of the root \u201cmanth,\u201d perhaps the higher\nintellectual activity in general. This course of development is not\nstrange to the psychiatrist, for it is a well-known psychopathological\nfact that onanism and excessive activity of phantasy are very closely\nrelated. (The sexualizing-autonomizing of the mind through\nautoerotism[314] is so familiar a fact that examples of that are\nsuperfluous.) The course of the libido, as we may conclude from these\nstudies, originally proceeded in a similar manner as in the child, only\nin a reversed sequence. The sexual act was pushed out of its proper zone\nand was transferred into the analogous mouth zone[315]\u2014the mouth\nreceiving the significance of the female genitals; the hand and the\nfingers, respectively, receiving the phallic meaning.[316] In this\nmanner the regressively reoccupied activity of the presexual stage is\ninvested with the sexual significance, which, indeed, it already\npossessed, in part, before, but in a wholly different sense. Certain\nfunctions of the presexual stage are found to be permanently suitable,\nand, therefore, are retained later on as sexual functions. Thus, for\nexample, the mouth zone is retained as of erotic importance, meaning\nthat its valuation is permanently fixed. Concerning the mouth, we know\nthat it also has a sexual meaning among animals, inasmuch as, for\nexample, stallions bite mares in the sexual act; also, cats, cocks, etc.\nA second significance of the mouth is as an instrument of speech, it\nserves essentially in the production of the mating call, which mostly\nrepresents the developed tones of the animal kingdom. As to the hand, we\nknow that it has the important significance of the contrectation organ\n(for example, among frogs). The frequent erotic use of the hand among\nmonkeys is well known. If there exists a resistance against the real\nsexuality, then the accumulated libido is most likely to cause a\nhyperfunction of those collaterals which are most adapted to compensate\nfor the resistance, that is to say, the nearest functions which serve\nfor the introduction of the act;[317] on one side the function of the\nhand, on the other that of the mouth. The sexual act, however, against\nwhich the opposition is directed is replaced by a similar act of the\npresexual stage, the classic case being either finger-sucking or boring.\nJust as among apes the foot can on occasions take the place of the hand,\nso the child is often uncertain in the choice of the object to suck, and\nputs the big toe in the mouth instead of the finger. This last movement\nbelongs to a Hindoo rite, only the big toe was not put in the mouth, but\nheld against the eye.[318] Through the sexual significance of the hand\nand mouth these organs, which in the presexual stage served to obtain\npleasure, are invested with a procreating power which is identical with\nthe above-mentioned destination, which aims at the external object,\nbecause it concerns the sexual or creating libido. When, through the\nactual preparation of fire, the sexual character of the libido employed\nin that is fulfilled, then the mouth zone remains without adequate\nexpression; only the hand has now reached its real, purely human goal in\nits first art.\n\nThe mouth has, as we saw, a further important function, which has just\nas much sexual relation to the object as the hand, that is to say, the\nproduction of the mating call. In opening up the autoerotic ring\n(hand-mouth),[319] where the phallic hand became the fire-producing\ntool, the libido which was directed to the mouth zone was obliged to\nseek another path of functioning, which naturally was found in the\nalready existing love call. The excess of libido entering here must have\nhad the usual results, namely, the stimulation of the newly possessed\nfunction; hence an elaboration of the mating call.\n\nWe know that from the primitive sounds human speech has developed.\nCorresponding to the psychological situation, it might be assumed that\nlanguage owes its real origin to this moment, when the impulse,\nrepressed into the presexual stage, turns to the external in order to\nfind an equivalent object there. The real thought as a conscious\nactivity is, as we saw in the first part of this book, a thinking with\npositive determination towards the external world, that is to say, a\n\u201cspeech thinking.\u201d This sort of thinking seems to have originated at\nthat moment. It is very remarkable that this view, which was won by the\npath of reasoning, is again supported by old tradition and other\nmythological fragments.\n\nIn Aitareyopanishad[320] the following quotation is to be found in\nthe doctrine of the development of man: \u201cBeing brooded-o\u2019er, his\nmouth hatched out, like as an egg; from out his mouth (came) speech,\nfrom speech, the fire.\u201d In Part II, where it is depicted how the\nnewly created objects entered man, it reads: \u201cFire, speech becoming,\nentered in the mouth.\u201d These quotations allow us to plainly\nrecognize the intimate connection between fire and speech.[321] In\nBrihad\u00e2ranyaka-Upanishad is to be found this passage:\n\n \u201c\u2018Yay\u00f1avalkya,\u2019 thus he spake, \u2018when after the death of this man his\n speech entereth the fire, his breath into the wind, his eye into the\n sun, etc.\u2019\u201d\n\nA further quotation from the Brihad\u00e2ranyaka-Upanishad reads:\n\n \u201cBut when the sun is set, O Yay\u00f1avalkya, and the moon has set, and the\n fire is extinguished, what then serves man as light? Then speech\n serves him as light; then, by the light of speech he sits, and moves,\n he carries on his work, and he returns home. But when the sun is set,\n O Yay\u00f1avalkya, and the moon is set, and the fire extinguished, and the\n voice is dumb, what then serves man as light? Then he serves himself\n (Atman) as light; then, by the light of himself, he sits and moves,\n carries on his work and returns home.\u201d\n\nIn this passage we notice that fire again stands in the closest relation\nto speech. Speech itself is called a \u201clight,\u201d which, in its turn, is\nreduced to the \u201clight\u201d of the Atman, the creating psychic force, the\nlibido. Thus the Hindoo metapsychology conceives speech and fire as\nemanations of the inner light from which we know that it is libido.\nSpeech and fire are its forms of manifestation, the first human arts,\nwhich have resulted from its transformation. This common psychologic\norigin seems also to be indicated by certain results of philology. The\nIndo-Germanic root _bh\u00e2_ designates the idea of \u201cto lighten, to shine.\u201d\nThis root is found in Greek, \u03c6\u03ac\u03c9, \u03c6\u03b1\u03af\u03bd\u03c9, \u03c6\u03ac\u03bf\u03c2[322]; in old Icelandic\n_b\u00e1n_ = white, in New High German _bohnen_ = to make shining. The same\nroot _bh\u00e2_ also designates \u201cto speak\u201d; it is found in Sanskrit _bhan_ =\nto speak, Armenian _ban_ = word, in New High German _bann_ = to banish,\nGreek \u03c6\u1fb1-\u03bc\u03af, \u1f14\u03c6\u03b1\u03bd, \u03c6\u1ea5\u03c4\u03b9\u03c2.[323] Latin _f\u00e2-ri_, _f\u00e2num_.\n\nThe root _bhelso_, with the meanings \u201cto ring, to bark,\u201d is found in\nSanskrit _bhas_ = to bark and _bh\u00e2s_ = to talk, to speak; Lithuanian\n_balsas_ = voice, tone. Really _bhel-s\u00f4_ = to be bright or luminous.\nCompare Greek \u03c6\u03ac\u03bb\u03bf\u03c2 = bright, Lithuanian _b\u00e1lti_ = to become white,\nMiddle High German _blasz_ = pale.\n\nThe root _l\u00e2_, with the meaning of \u201cto make sound, to bark,\u201d is found in\nSanskrit _las_, _l\u00e1sati_ = to resound; and _las_, _l\u00e1sati_ = to radiate,\nto shine.\n\nThe related root _les\u00f4_, with the meaning \u201cdesire,\u201d is also found in\nSanskrit _las_, _l\u00e1sati_ = to play; _lash_, _l\u00e1shati_ = to desire. Greek\n\u03bb\u03ac\u03c3\u03c4\u03b1\u03c5\u03c1\u03bf\u03c2 = lustful, Gothic _lustus_, New High German _Lust_, Latin\n_lascivus_.\n\nA further related root, _l\u00e1s\u00f4_ = to shine, to radiate, is found in\n_las_, _l\u00e1sati_ = to radiate, to shine.\n\nThis group unites, as is evident, the meanings of \u201cto desire, to play,\nto radiate, and to sound.\u201d A similar archaic confluence of meanings in\nthe primal libido symbolism (as we are perhaps justified in calling it)\nis found in that class of Egyptian words which are derived from the\nclosely related roots _ben_ and _bel_ and the reduplication _benben_ and\n_belbel_. The original significance of these roots is \u201cto burst forth,\nto emerge, to extrude, to well out,\u201d with the associated idea of\nbubbling, boiling and roundness. _Belbel_, accompanied by the sign of\nthe obelisk, of originally phallic nature, means source of light. The\nobelisk itself had besides the names of _techenu_ and _men_ also the\nname _benben_, more rarely _berber_ and _belbel_.[324] The libido\nsymbolism makes clear this connection, it seems to me.\n\nThe Indo-Germanic root _vel_, with the meaning \u201cto wave, to undulate\u201d\n(fire), is found in Sanskrit _ulunka_ = burning, Greek \u1f00\u03bb\u03ad\u03b1, Attic \u1f01\u03bb\u03ad\u03b1\n= warmth of the sun, Gothic _vulan_ = to undulate, Old High German and\nMiddle High German _walm_ = heat, glow.\n\nThe related Indo-Germanic root _v\u00e9lk\u00f4_, with the meaning of \u201cto lighten,\nto glow,\u201d is found in Sanskrit _ulk\u0103_ = firebrand, Greek \u03dc\u03b5\u03bb\u03c7\u1fb6\u03bd\u03bf\u03c2 =\nVulcan. This same root _vel_ means also \u201cto sound\u201d; in Sanskrit _v\u00e2n\u00ed_ =\ntone, song, music. Tschech _volati_ = to call.\n\nThe root _sv\u00e9n\u00f4_ = to sound, to ring, is found in Sanskrit _svan_,\n_sv\u00e1nati_ = to rustle, to sound; Zend _qana\u00f1t_, Latin _son\u00e2re_, Old\nIranian _senm_, Cambrian _sain_, Latin _sonus_, Anglo-Saxon _svinsian_ =\nto resound. The related root _sv\u00e9nos_ = noise, sound, is found in Vedic\n_sv\u00e1nas_ = noise, Latin _sonor_, _sonorus_. A further related root is\n_svon\u00f3s_ = tone, noise; in Old Iranian _son_ = word.\n\nThe root _sv\u00e9_ (n), locative _sv\u00e9ni_, dative _sun\u00e9i_, means sun; in Zend\n_qe\u00f1g_ = sun. (Compare above _sv\u00e9n\u00f4_, Zend _qana\u00f1t_); Gothic _sun-na_,\n_sunn\u00f4_.[325] Here Goethe has preceded us:\n\n \u201cThe sun orb sings in emulation,\n \u2019Mid brother-spheres, his ancient round:\n His path predestined through Creation,\n He ends with step of thunder sound.\u201d\n \u2014_Faust._ Part I.\n\n \u201cHearken! Hark! the hours careering!\n Sounding loud to spirit-hearing,\n See the new-born Day appearing!\n Rocky portals jarring shatter,\n Ph\u0153bus\u2019 wheels in rolling clatter,\n With a crash the Light draws near!\n Pealing rays and trumpet-blazes,\n Eye is blinded, ear amazes;\n The Unheard can no one hear!\n Slip within each blossom-bell,\n Deeper, deeper, there to dwell,\u2014\n In the rocks, beneath the leaf!\n If it strikes you, you are deaf.\u201d\n \u2014_Faust._ Part II.\n\nWe also must not forget the beautiful verse of H\u00f6lderlin:\n\n \u201cWhere art thou? Drunken, my soul dreams\n Of all thy rapture. Yet even now I hearken\n As full of golden tones the radiant sun youth\n Upon his heavenly lyre plays his even song\n To the echoing woods and hills.\u201d\n\nJust as in archaic speech fire and the speech sounds (the mating call,\nmusic) appear as forms of emanation of the libido, thus light and sound\nentering the psyche become one: libido.\n\nManilius expresses it in his beautiful verses:\n\n \u201cQuid mirum noscere mundum\n Si possunt homines, quibus est et mundus in ipsis\n Exemplumque dei quisque est in imagine parva?\n An quoquam genitos nisi c\u00e6lo credere fas est\n Esse homines?\n Stetit unus in arcem\n Erectus capitis victorque ad sidera mittit sidereos oculos.\u201d[326]\n\nThe idea of the Sanskrit _t\u00eajas_ suggests the fundamental significance\nof the libido for the conception of the world in general. I am indebted\nto Dr. Abegg, in Zurich, a thorough Sanskrit scholar, for the\ncompilation of the eight meanings of this word.\n\n_T\u00eajas_ signifies:\n\n 1. Sharpness, cutting edge.\n\n 2. Fire, splendor, light, glow, heat.\n\n 3. Healthy appearance, beauty.\n\n 4. The fiery and color-producing power of the human organism (thought\n to be in the bile).\n\n 5. Power, energy, vital force.\n\n 6. Passionate nature.\n\n 7. Mental, also magic, strength; influence, position, dignity.\n\n 8. Sperma.\n\nThis gives us a dim idea of how, for primitive thought, the so-called\nobjective world was, and had to be, a subjective image. To this thought\nmust be applied the words of the \u201cChorus Mysticus\u201d:\n\n \u201cAll that is perishable\n Is only an allegory.\u201d\n\nThe Sanskrit word for fire is _agnis_ (the Latin _ignis_);[327] the fire\npersonified is the god Agni, the divine mediator,[328] whose symbol has\ncertain points of contact with that of Christ. In Avesta and in the\nVedas the fire is the messenger of the gods. In the Christian mythology\ncertain parts are closely related with the myth of Agni. Daniel speaks\nof the three men in the fiery furnace:\n\n \u201cThen Nebuchadnezar, the King, was astonished, and rose up in haste\n and spake, and said unto his counsellors: \u2018Did not we cast three men\n bound into the midst of the fire?\u2019\n\n \u201cThey answered and said: \u2018True, O King!\u2019\n\n \u201cHe answered and said: \u2018Lo, I see four men loose, walking in the midst\n of the fire, and they have no hurt; and the form of the fourth is like\n the Son of God.\u2019\u201d\n\nIn regard to that the \u201cBiblia pauperum\u201d observes (according to an old\nGerman incunabulum of 1471):\n\n \u201cOne reads in the third chapter of the prophet Daniel that\n Nebuchadnezar, the King, caused three men to be placed in a glowing\n furnace and that the king often went there, looked in, and that he saw\n with the three, a fourth, who was like the Son of God. The three\n signify for us, the Holy Trinity and the fourth, the unity of the\n being. Christ, too, in His explanation designated the person of the\n Trinity and the unity of the being.\u201d\n\nAccording to this mystic interpretation, the legend of the three men in\nthe fiery furnace appears as a magic fire ceremony by means of which the\nSon of God reveals himself. The Trinity is brought together with the\nunity, or, in other words, through coitus a child is produced. The\nglowing furnace (like the glowing tripod in \u201cFaust\u201d) is a mother symbol,\nwhere the children are produced.[329] The fourth in the fiery furnace\nappears as Christ, the Son of God, who has become a visible God in the\nfire. The mystic trinity and unity are sexual symbols. (Compare with\nthat the many references in Inman: \u201cAncient Pagan and Modern Christian\nSymbolism.\u201d) It is said of the Saviour of Israel (the Messiah) and of\nhis enemies, _Isaiah_ x:17:\n\n \u201cAnd the light of Israel shall be for a fire, and his Holy One for a\n flame.\u201d\n\nIn a hymn of the Syrian Ephrem it is said of Christ: \u201cThou who art all\nfire, have mercy upon me.\u201d\n\nAgni is the sacrificial flame, the sacrificer, and the sacrificed, as\nChrist himself. Just as Christ left behind his redeeming blood, \u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03bf\u03bd\n\u1f00\u03b8\u03b1\u03bd\u03b1\u03c3\u03af\u03b1\u03c2,[330] in the stimulating wine, so Agni is the Soma, the holy\ndrink of inspiration, the mead of immortality.[331] Soma and Fire are\nentirely identical in Hindoo literature, so that in Soma we easily\nrediscover the libido symbol, through which a series of apparently\nparadoxical qualities of the Soma are immediately explained. As the old\nHindoos recognized in fire an emanation of the inner libido fire, so too\nthey recognized, in the intoxicating drink (Firewater, Soma-Agni, as\nrain and fire), an emanation of libido. The Vedic definition of Soma as\nseminal fluid confirms this interpretation.[332] The Soma significance\nof fire, similar to the significance of the body of Christ in the Last\nSupper (compare the Passover lamb of the Jews, baked in the form of a\ncross), is explained by the psychology of the presexual stage, where the\nlibido was still in part the function of nutrition. The \u201cSoma\u201d is the\n\u201cnourishing drink,\u201d the mythological characterization of which runs\nparallel to fire in its origin; therefore, both are united in Agni. The\ndrink of immortality was stirred by the Hindoo gods like fire. Through\nthe retreat of the libido into the presexual stage it becomes clear why\nso many gods were either defined sexually or were devoured.\n\nAs was shown by our discussion of fire preparation, the fire tool did\nnot receive its sexual significance as a later addition, but the sexual\nlibido was the motor power which led to its discovery, so that the later\nteachings of the priests were nothing but confirmations of its actual\norigin. Other primitive discoveries probably have acquired their sexual\nsymbolism in the same manner, being also derived from the sexual libido.\n\nIn the previous statements, which were based on the Pramantha of the\nAgni sacrifice, we have concerned ourselves only with one significance\nof the word manth\u00e2mi or mathn\u00e2mi, that is to say, with that which\nexpresses the movement of rubbing. As Kuhn shows, however, this word\nalso possesses the meaning of tearing off, taking away by violence,\nrobbing.[333] As Kuhn points out, this significance is already extant in\nthe Vedic text. The legend of its discovery always expresses the\nproduction of fire as a robbery. (In this far it belongs to the motive\nwidely spread over the earth of the treasure difficult to attain.) The\nfact that in many places and not alone in India the preparation of fire\nis represented as having its origin in robbery, seems to point to a\nwidely spread thought, according to which the preparation of fire was\nsomething forbidden, something usurped or criminal, which could be\nobtained only through stratagem or deeds of violence (mostly through\nstratagem).[334] When onanism confronts the physician as a symptom it\ndoes so frequently under the symbol of secret pilfering, or crafty\nimposition, which always signifies the concealed fulfilment of a\nforbidden wish.[335] Historically, this train of thought probably\nimplies that the ritual preparation of fire was employed with a magic\npurpose, and, therefore, was pursued by official religions; then it\nbecame a ritual mystery,[336] guarded by the priests and surrounded with\nsecrecy. The ritual laws of the Hindoos threaten with severe punishment\nhim who prepares fire in an incorrect manner. The fact alone that\nsomething is mysterious means the same as something done in concealment;\nthat which must remain secret, which one may not see nor do; also\nsomething which is surrounded by severe punishment of body and soul;\ntherefore, presumably, _something forbidden_ which has received a\nlicense as a religious rite. After all has been said about the genesis\nof the preparation of fire, it is no longer difficult to guess what is\nthe forbidden thing; _it is onanism_. When I stated before that it might\nbe lack of satisfaction which breaks up the autoerotic ring of the\ndisplaced sexual activity transferred to the body itself, and thus opens\nwider fields of culture, I did not mention that this loosely closed ring\nof the displaced onanistic activity could be much more firmly closed,\nwhen man makes the other great discovery, that of true onanism.[337]\nWith that the activity is started in the proper place, and this, under\ncertain circumstances, may mean a satisfaction sufficient for a long\ntime, but at the expense of cheating sexuality of its real purpose. It\nis a fraud upon the natural development of things, because all the\ndynamic forces which can and should serve the development of culture are\nwithdrawn from it through onanism, since, instead of the displacement, a\nregression to the local sexual takes place, which is precisely the\nopposite of that which is desirable. Psychologically, however, onanism\nis a discovery of a significance not to be undervalued. One is protected\nfrom fate, since no sexual need then has the power to give one up to\nlife. For with onanism one has the greatest magic in one\u2019s hands; one\nneeds only to phantasy, and with that to masturbate, then one possesses\nall the pleasure of the world, and is no longer compelled to conquer the\nworld of one\u2019s desires through hard labor and wrestling with\nreality.[338] Aladdin rubs his lamp and the obedient genii stand at his\nbidding; thus the fairy tale expresses the great psychologic advantage\nof the easy regression to the local sexual satisfaction. Aladdin\u2019s\nsymbol subtly confirms the ambiguity of the magic fire preparation.\n\nThe close relation of the generation of fire to the onanistic act is\nillustrated by a case, the knowledge of which I owe to Dr. Schmid, in\nCery, that of an imbecile peasant youth who set many incendiary fires.\nAt one of these conflagrations he drew suspicion to himself by his\nbehavior. He stood with his hands in his trouser pockets in the door of\nan opposite house and gazed with apparent delight at the fire. Under\nexamination in the insane asylum, he described the fire in great detail,\nand made suspicious movements in his trouser pockets with his hands. The\nphysical examination undertaken at once showed that he had masturbated.\nLater he confessed that he had masturbated at the time when he had\nenjoyed the fire which he had enkindled himself.\n\nThe preparation of fire in itself is a perfectly ordinary useful custom,\nemployed everywhere for many centuries, which in itself involved nothing\nmore mysterious than eating and drinking. However, there was always a\ntendency from time to time to prepare fire in a ceremonious and\nmysterious manner (exactly as with ritual eating and drinking), which\nwas to be carried out in an exactly prescribed way and from which no one\ndared differ. This mysterious tendency associated with the technique is\nthe second path in the onanistic regression, always present by the side\nof culture. The strict rules applied to it, the zeal of the ceremonial\npreparations and the religious awe of the mysteries next originate from\nthis source; the ceremonial, although apparently irrational, is an\nextremely ingenious institution from the psychologic standpoint, for it\nrepresents a substitute for the possibility of onanistic regression\naccurately circumscribed by law. The law cannot apply to the content of\nthe ceremony, for it is really quite indifferent for the ritual act,\nwhether it is carried out in this way or in that way. On the contrary,\nit is very essential whether the restrained libido is discharged through\na sterile onanism or transposed into the path of sublimation. These\nsevere measures of protection apply primarily to onanism.[339]\n\nI am indebted to Freud for a further important reference to the\nonanistic nature of the fire theft, or rather the motive of _the\ntreasure difficult of attainment_ (to which fire theft belongs).\nMythology contains repeated formulas which read approximately as\nfollows: The treasure must be plucked or torn off from a taboo tree\n(Paradise tree, Hesperides); this is a forbidden and dangerous act. The\nclearest example of this is the old barbaric custom in the service of\nDiana of Aricia: only he can become a priest of the goddess who, in her\nsacred grove, dares to tear off (\u201cabzureissen\u201d) a bough. The tearing off\nhas been retained in vulgar speech (besides \u201cabreiben,\u201d rubbing) as a\nsymbol of the act of onanism. Thus \u201creiben,\u201d to rub, is like \u201creissen,\u201d\nto break off, both of which are contained in manthami and united\napparently only through the myth of the fire theft bound up in the act\nof onanism in a deeper stratum wherein \u201creiben,\u201d properly speaking,\n\u201creissen,\u201d is employed, but in a transferred sense. Therefore, it might\nperhaps be anticipated that in the deepest stratum, namely, the\nincestuous, which precedes the autoerotic stage,[340] the two meanings\ncoincide, which, through lack of mythological tradition, can perhaps be\ntraced through etymology only.\n\n\n\n\n CHAPTER IV\n THE UNCONSCIOUS ORIGIN OF THE HERO\n\n\nPrepared by the previous chapters, we approach the personification of\nthe libido in the form of a conqueror, a hero or a demon. With this,\nsymbolism leaves the impersonal and neuter realm, which characterizes\nthe astral and meteorologic symbol, and takes human form: the figure of\na being changing from sorrow to joy, from joy to sorrow, and which, like\nthe sun, sometimes stands in its zenith, sometimes is plunged in darkest\nnight, and arises from this very night to new splendor.[341] Just as the\nsun, guided by its own internal laws, ascends from morn till noon, and\npassing beyond the noon descends towards evening, leaving behind its\nsplendor, and then sinks completely into the all-enveloping night, thus,\ntoo, does mankind follow his course according to immutable laws, and\nalso sinks, after his course is completed, into night, in order to rise\nagain in the morning to a new cycle in his children. The symbolic\ntransition from sun to man is easy and practicable. The third and last\ncreation of Miss Miller\u2019s also takes this course. She calls this piece\n\u201cChiwantopel,\u201d a \u201chypnagogic poem.\u201d She gives us the following\ninformation about the circumstances surrounding the origin of this\nphantasy:\n\n \u201cAfter an evening of care and anxiety, I lay down to sleep at about\n half past eleven. I felt excited and unable to sleep, although I was\n very tired. There was no light in the room. I closed my eyes, and then\n I had the feeling that something was about to happen. The sensation of\n a general relaxation came over me, and I remained as passive as\n possible. Lines appeared before my eyes,\u2014sparks and shining spirals,\n followed by a kaleidoscopic review of recent trivial occurrences.\u201d\n\nThe reader will regret with me that we cannot know the reason for her\ncares and anxieties. It would have been of great importance for what\nfollows to have information on this point. This gap in our knowledge is\nthe more to be deplored because, between the first poem in 1898 and the\ntime of the phantasy here discussed (1902), four whole years have\npassed. All information is lacking regarding this period, during which\nthe great problem surely survived in the unconscious. Perhaps this lack\nhas its advantages in that our interest is not diverted from the\nuniversal applicability of the phantasy here produced by sympathy in\nregard to the personal fate of the author. Therefore, something is\nobviated which often prevents the analyst in his daily task from looking\naway from the tedious toil of detail to that wider relation which\nreveals each neurotic conflict to be involved with human fate as a\nwhole.\n\nThe condition depicted by the author here corresponds to such a one as\nusually precedes an intentional somnambulism[342] often described by\nspiritualistic mediums. A certain inclination to listen to these low\nnocturnal voices must be assumed; otherwise such fine and hardly\nperceptible inner experiences pass unnoticed. We recognize in this\nlistening a current of the libido leading inward and beginning to flow\ntowards a still invisible, mysterious goal. It seems that the libido has\nsuddenly discovered an object in the depths of the unconscious which\npowerfully attracts it. The life of man, turned wholly to the external\nby nature, does not ordinarily permit such introversion; there must,\ntherefore, be surmised a certain exceptional condition, that is to say,\na lack of external objects, which compels the individual to seek a\nsubstitute for them in his own soul. It is, however, difficult to\nimagine that this rich world has become too poor to offer an object for\nthe love of human atoms; nor can the world and its objects be held\naccountable for this lack. It offers boundless opportunities for every\none. It is rather the _incapacity to love which robs mankind of his\npossibilities_. This world is empty to him alone who does not understand\nhow to direct his libido towards objects, and to render them alive and\nbeautiful for himself, for Beauty does not indeed lie in things, but in\nthe feeling that we give to them. That which compels us to create a\nsubstitute for ourselves is not the external lack of objects, but our\nincapacity to lovingly include a thing outside of ourselves. Certainly\nthe difficulties of the conditions of life and the adversities of the\nstruggle for existence may oppress us, yet even adverse external\nsituations would not hinder the giving out of the libido; on the\ncontrary, they may spur us on to the greatest exertions, whereby we\nbring our whole libido into reality. Real difficulties alone will never\nbe able to force the libido back permanently to such a degree as to give\nrise, for example, to a neurosis. _The conflict, which is the condition\nof every neurosis, is lacking._ The resistance, which opposes its\nunwillingness to the will, alone has the power to produce that\npathogenic introversion which is the starting point of every psychogenic\ndisturbance. The resistance against loving produces the inability to\nlove. Just as the normal libido is comparable to a steady stream which\npours its waters broadly into the world of reality, so the resistance,\ndynamically considered, is comparable, not so much to a rock rearing up\nin the river bed which is flooded over or surrounded by the stream, as\nto a backward flow towards the source. A part of the soul desires the\nouter object; another part, however, harks back to the subjective world,\nwhere the airy and fragile palaces of phantasy beckon. One can assume\nthe dualism of the human will for which Bleuler, from the psychiatric\npoint of view, has coined the word \u201cambitendency\u201d[343] as something\ngenerally present, bearing in mind that even the most primitive motor\nimpulse is in opposition; as, for example, in the act of extension, the\nflexor muscles also become innervated. This normal ambitendency,\nhowever, never leads to an inhibition or prevention of the intended act,\nbut is the indispensable preliminary requirement for its perfection and\nco\u00f6rdination. For a resistance disturbing to this act to arise from this\nharmony of finely attuned opposition an abnormal plus or minus would be\nneeded on one or the other side. The resistance originates from this\nadded third.[344] This applies also to the duality of the will, from\nwhich so many difficulties arise for mankind. The abnormal third frees\nthe pair of opposites, which are normally most intimately united, and\ncauses their manifestation in the form of separate tendencies; it is\nonly thus that they become willingness and unwillingness, which\ninterfere with each other. The Bhagavad-G\u00eet\u00e2 says, \u201cBe thou free of the\npairs of opposites.\u201d[345] The harmony thus becomes disharmony. It cannot\nbe my task here to investigate whence the unknown third arises, and what\nit is. Taken at the roots in the case of our patients, the \u201cnuclear\ncomplex\u201d (Freud) reveals itself as the _incest problem_. The sexual\nlibido regressing to the parents appears as the incest tendency. The\nreason this path is so easily travelled is due to the enormous indolence\nof mankind, which will relinquish no object of the past, but will hold\nit fast forever. The \u201csacrilegious backward grasp\u201d of which Nietzsche\nspeaks reveals itself, stripped of its incest covering, as an original\npassive arrest of the libido in its first object of childhood. This\nindolence is also a passion, as La Rochefoucauld[346] has brilliantly\nexpressed it:\n\n \u201cOf all passions, that which is least known to ourselves is indolence:\n it is the most ardent and malignant of them all, although its violence\n may be insensible, and the injuries it causes may be hidden; if we\n will consider its power attentively, we will see that it makes itself,\n upon all occasions, mistress of our sentiments, of our interests, and\n of our pleasures; it is the anchor, which has the power to arrest the\n largest vessels; it is a calm more dangerous to the most important\n affairs than rocks and the worst tempest. The repose of indolence is a\n secret charm of the soul which suddenly stops the most ardent pursuits\n and the firmest resolutions; finally to give the true idea of this\n passion, one must say that indolence is like a beatitude of the soul\n which consoles it for all its losses and takes the place of all its\n possessions.\u201d\n\nThis dangerous passion, belonging above all others to primitive man,\nappears under the hazardous mask of the incest symbol, from which the\nincest fear must drive us away, and which must be conquered, in the\nfirst place, under the image of the \u201cterrible mother.\u201d[347] It is the\nmother of innumerable evils, not the least of which are neurotic\ntroubles. For, especially from the fogs of the arrested remnants of the\nlibido, arise the harmful phantasmagoria which so veil reality that\nadaptation becomes almost impossible. However, we will not investigate\nany further in this place the foundations of the incest phantasies. The\npreliminary suggestion of my purely psychologic conception of the incest\nproblem may suffice. We are here only concerned with the question\nwhether _resistance_ which leads to introversion in our author signifies\na conscious external difficulty or not. If it were an external\ndifficulty, then, indeed, the libido would be violently dammed back, and\nwould produce a flood of phantasies, which can best be designated as\nschemes, that is to say, plans as to how the obstacles could be\novercome. They would be very concrete ideas of reality which seek to\npave the way for solutions. It would be a strenuous meditation, indeed,\nwhich would be more likely to lead to anything rather than to a\nhypnagogic poem. The passive condition depicted above in no way fits in\nwith a real external obstacle, but, precisely through its passive\nsubmission, it indicates a tendency which doubtless scorns real\nsolutions and prefers phantastic substitutes. Ultimately and essentially\nwe are, therefore, dealing with an internal conflict, perhaps after the\nmanner of those earlier conflicts which led to the two first unconscious\ncreations. We, therefore, are forced to conclude that the external\nobject cannot be loved, because a predominant amount of libido prefers a\nphantastic object, which must be brought up from the depths of the\nunconscious as a compensation for the missing reality.\n\nThe visionary phenomena, produced in the first stages of introversion,\nare grouped among the well-known phenomena[348] of hypnagogic vision.\nThey form, as I explained in an earlier paper, the foundation of the\ntrue visions of the symbolic autorevelations of the libido, as we may\nnow express it.\n\nMiss Miller continues:\n\n \u201cThen I had the impression that some communication was immediately\n impending. It seemed to me as if there were re-echoed in me the words,\n \u2018Speak, O Lord, for Thy servant listens; open Thou mine ears!\u2019\u201d\n\nThis passage very clearly describes the intention; the expression\n\u201ccommunication\u201d is even a current term in spiritualistic circles. The\nBiblical words contain a clear invocation or \u201cprayer,\u201d that is to say, a\nwish (libido) directed towards divinity (the unconscious complex). The\nprayer refers to Samuel, i:3, where Samuel at night was three times\ncalled by God, but believed that it was Eli calling, until the latter\ninformed him that it was God himself who spoke, and that he must answer\nif his name was called again\u2014\u201cSpeak, O Lord, for Thy Servant hears!\u201d The\ndreamer uses these words really in an inverse sense, namely, in order to\nproduce God with them. With that she directs her desires, her libido,\ninto the depths of her unconscious.\n\nWe know that, although individuals are widely separated by the\ndifferences in the contents of their consciousness, they are closely\nalike in their unconscious psychology. It is a significant impression\nfor one working in practical psychoanalysis when he realizes how uniform\nare the typical unconscious complexes. Difference first arises from\nindividualization. This fact gives to an essential portion of the\nSchopenhauer and Hartmann philosophies a deep psychologic\njustification.[349] The very evident uniformity of the unconscious\nmechanism serves as a psychologic foundation for these philosophic\nviews. The unconscious contains the differentiated remnants of the\nearlier psychologic functions overcome by the individual\ndifferentiation. The reaction and products of the animal psyche are of a\ngenerally diffused uniformity and solidity, which, among men, may be\ndiscovered apparently only in traces. Man appears as something\nextraordinarily individual in contrast with animals.\n\nThis might be a tremendous delusion, because we have the appropriate\ntendency always to recognize only the difference of things. This is\ndemanded by the psychologic adaptation which, without the most minute\ndifferentiation of the impressions, would be absolutely impossible. In\nopposition to this tendency we have ever the greatest difficulty in\nrecognizing in their common relations the things with which we are\noccupied in every-day life. This recognition becomes much easier with\nthings which are more remote from us. For example, it is almost\nimpossible for a European to differentiate the faces in a Chinese\nthrong, although the Chinese have just as individual facial formations\nas the Europeans, but the similarity of their strange facial expression\nis much more evident to the remote onlooker than their individual\ndifferences. But when we live among the Chinese then the impression of\ntheir uniformity disappears more and more, and finally the Chinese\nbecome individuals also. Individuality belongs to those conditional\nactualities which are greatly overrated theoretically on account of\ntheir practical significance. It does not belong to those overwhelmingly\nclear and therefore universally obtrusive general facts upon which a\nscience must primarily be founded. The individual content of\nconsciousness is, therefore, the most unfavorable object imaginable for\npsychology, because it has veiled the universally valid until it has\nbecome unrecognizable. The essence of consciousness is the process of\nadaptation which takes place in the most minute details. On the other\nhand, the unconscious is the generally diffused, which not only binds\nthe individuals among themselves to the race, but also unites them\nbackwards with the peoples of the past and their psychology. Thus the\nunconscious, surpassing the individual in its generality, is, in the\nfirst place, the object of a true psychology, which claims not to be\npsychophysical.\n\nMan as an individual is a suspicious phenomenon, the right of whose\nexistence from a natural biological standpoint could be seriously\ncontested, because, from this point of view, the individual is only a\nrace atom, and has a significance only as a mass constituent. The\nethical standpoint, however, gives to the human being an individual\ntendency separating him from the mass, which, in the course of\ncenturies, led to the development of personality, hand in hand with\nwhich developed the hero cult, and has led to the modern individualistic\ncult of personages. The attempts of rationalistic theology to keep hold\nof the personal Jesus as the last and most precious remnant of the\ndivinity which has vanished beyond the power of the imagination\ncorresponds to this tendency. In this respect the Roman Catholic Church\nwas more practical, because she met the general need of the visible, or\nat least historically believed hero, through the fact that she placed\nupon the throne of worship a small but clearly perceptible god of the\nworld, namely, the Roman Pope, the Pater patrum, and at the same time\nthe Pontifex Maximus of the invisible upper or inner God. The sensuous\ndemonstrability of God naturally supports the religious process of\nintroversion, because the human figure essentially facilitates the\ntransference, for it is not easy to imagine something lovable or\nvenerable in a spiritual being. This tendency, everywhere present, has\nbeen secretly preserved in the rationalistic theology with its Jesus\nhistorically insisted upon. This does not mean that men loved the\nvisible God; they love him, not as he is, for he is merely a man, and\nwhen the pious wished to love humanity they could go to their neighbors\nand their enemies to love them. Mankind wishes to love in God only their\nideas, that is to say, the ideas which they project into God. By that\nthey wish to love their unconscious, that is, that remnant of ancient\nhumanity and the centuries-old past in all people, namely, the common\nproperty left behind from all development which is given to all men,\nlike the sunshine and the air. But in loving this inheritance they love\nthat which is common to all. Thus they turn back to the mother of\nhumanity, that is to say, to the spirit of the race, and regain in this\nway something of that connection and of that mysterious and irresistible\npower which is imparted by the feeling of belonging to the herd. It is\nthe problem of Ant\u00e6us, who preserves his gigantic strength only through\ncontact with mother earth. This temporary withdrawal into one\u2019s self,\nwhich, as we have already seen, signifies a regression to the childish\nbond to the parent, seems to act favorably, within certain limits, in\nits effect upon the psychologic condition of the individual. It is in\ngeneral to be expected that the two fundamental mechanisms of the\npsychoses, transference and introversion, are to a wide extent extremely\nappropriate methods of normal reaction against complexes; transference\nas a means of escaping from the complex into reality; introversion as a\nmeans of detaching one\u2019s self from reality through the complex.\n\nAfter we have informed ourselves about the general purposes of prayer,\nwe are prepared to hear more about the vision of our dreamer. After the\nprayer, \u201cthe head of a sphinx with an Egyptian headdress\u201d appeared, only\nto vanish quickly. Here the author was disturbed, so that for a moment\nshe awoke. This vision recalls the previously mentioned phantasy of the\nEgyptian statue, whose rigid gesture is entirely in place here as a\nphenomenon of the so-called functional category. The light stages of the\nhypnosis are designated technically as \u201cEngourdissement\u201d (stiffening).\nThe word Sphinx in the whole civilized world signifies the same as\nriddle: a puzzling creature who proposes riddles, like the Sphinx of\nOedipus, standing at the portal of his fate like a symbolic proclamation\nof the inevitable. The Sphinx is a semi-theriomorphic representation of\nthat \u201cmother image\u201d which may be designated as the \u201cterrible mother,\u201d of\nwhom many traces are found in mythology. This interpretation is correct\nfor Oedipus. Here the question is opened. The objection will be raised\nthat nothing except the word \u201cSphinx\u201d justifies the allusion to the\nSphinx of Oedipus. On account of the lack of subjective materials, which\nin the Miller text are wholly lacking in regard to this vision, an\nindividual interpretation would also be excluded. The suggestion of an\n\u201cEgyptian\u201d phantasy (Part I, Chapter II) is entirely insufficient to be\nemployed here. Therefore we are compelled, if we wish to venture at all\nupon an understanding of this vision, to direct ourselves\u2014perhaps in all\ntoo daring a manner\u2014to the available ethnographic material under the\nassumption that the unconscious of the present-day man coins its symbols\nas was done in the most remote past. The Sphinx, in its traditional\nform, is a half-human, half-animal creature, which we must, in part,\ninterpret in the way that is applicable to such phantastic products. The\nreader is directed to the deductions in the first part of this volume\nwhere the theriomorphic representations of the libido were discussed.\nThis manner of representation is very familiar to the analyst, through\nthe dreams and phantasies of neurotics (and of normal men). The impulse\nis readily represented as an animal, as a bull, horse, dog, etc. One of\nmy patients, who had questionable relations with women, and who began\nthe treatment with the fear, so to speak, that I would surely forbid him\nhis sexual adventures, dreamed that I (his physician) very skilfully\nspeared to the wall a strange animal, half pig, half crocodile. Dreams\nswarm with such theriomorphic representations of the libido. Mixed\nbeings, such as are in this dream, are not rare. A series of very\nbeautiful illustrations, where especially the lower half of the animal\nwas represented theriomorphically, has been furnished by\nBertschinger.[350] The libido which was represented theriomorphically is\nthe \u201canimal\u201d sexuality which is in a repressed state. The history of\nrepression, as we have seen, goes back to the incest problem, where the\nfirst motives for moral resistance against sexuality display themselves.\nThe objects of the repressed libido are, in the last degree, the images\nof father and mother; therefore the theriomorphic symbols, in so far as\nthey do not symbolize merely the libido in general, have a tendency to\npresent father and mother (for example, father represented by a bull,\nmother by a cow). From these roots, as we pointed out earlier, might\nprobably arise the theriomorphic attributes of the Divinity. In as far\nas the repressed libido manifests itself under certain conditions, as\nanxiety, these animals are generally of a horrible nature. In\nconsciousness we are attached by all sacred bonds to the mother; in the\ndream she pursues us as a terrible animal. The Sphinx, mythologically\nconsidered, is actually a fear animal, which reveals distinct traits of\na mother derivate. In the Oedipus legend the Sphinx is sent by Hera, who\nhates Thebes on account of the birth of Bacchus; because Oedipus\nconquers the Sphinx, which is nothing but fear of the mother, he must\nmarry Jocasta, his mother, for the throne and the hand of the widowed\nqueen of Thebes belonged to him who freed the land from the plague of\nthe Sphinx. The genealogy of the Sphinx is rich in allusions to the\nproblem touched upon here. She is a daughter of Echnida, a mixed being;\na beautiful maiden above, a hideous serpent below. This double creature\ncorresponds to the picture of the mother; above, the human, lovely and\nattractive half; below, the horrible animal half, converted into a fear\nanimal through the incest prohibition. Echnida is derived from the\nAll-mother, the mother Earth, Gaea, who, with Tartaros, the personified\nunderworld (the place of horrors), brought her forth. Echnida herself is\nthe mother of all terrors, of the Chimaera, Scylla, Gorgo, of the\nhorrible Cerberus, of the Nemean Lion, and of the eagle who devoured the\nliver of Prometheus; besides this she gave birth to a number of dragons.\nOne of her sons is Orthrus, the dog of the monstrous Geryon, who was\nkilled by Hercules. With this dog, her son, Echnida, in incestuous\nintercourse, produced the Sphinx. These materials will suffice to\ncharacterize that amount of libido which led to the Sphinx symbol. If,\nin spite of the lack of subjective material, we may venture to draw an\ninference from the Sphinx symbol of our author, we must say that the\nSphinx represents an original incestuous amount of libido detached from\nthe bond to the mother. Perhaps it is better to postpone this conclusion\nuntil we have examined the following visions.\n\nAfter Miss Miller had concentrated herself again, the vision developed\nfurther:\n\n \u201cSuddenly an Aztec appeared, absolutely clear in every detail; the\n hands spread open, with large fingers, the head in profile, armored,\n headdress similar to the feather ornaments of the American Indian. The\n whole was somewhat suggestive of Mexican sculpture.\u201d\n\nThe ancient Egyptian character of the Sphinx is replaced here by\nAmerican antiquity\u2014by the Aztec. The essential idea is neither Egypt nor\nMexico, for the two could not be interchanged; but it is the subjective\nfactor which the dreamer produces from her own past. I have frequently\nobserved in the analysis of Americans that certain unconscious\ncomplexes, i.e. repressed sexuality, are represented by the symbol of a\nNegro or an Indian; for example, when a European tells in his dream,\n\u201cThen came a ragged, dirty individual,\u201d for Americans and for those who\nlive in the tropics it is a Negro. When with Europeans it is a vagabond\nor a criminal, with Americans it is a Negro or an Indian which\nrepresents the individual\u2019s own repressed sexual personality, and the\none considered inferior. It is also desirable to go into the particulars\nof this vision, as there are various things worthy of notice. The\nfeather cap, which naturally had to consist of eagles\u2019 feathers, is a\nsort of magic charm. The hero assumes at the same time something of the\nsun-like character of this bird when he adorns himself with its\nfeathers, just as the courage and strength of the enemy are appropriated\nin swallowing his heart or taking his scalp. At the same time, the\nfeather crest is a crown which is equivalent to the rays of the sun. The\nhistorical importance of the Sun identification has been seen in the\nfirst part.[351]\n\nEspecial interest attaches to the hand, which is described as \u201copen,\u201d\nand the fingers, which are described as \u201clarge.\u201d It is significant that\nit is the hand upon which the distinct emphasis falls. One might rather\nhave expected a description of the facial expression. It is well known\nthat the gesture of the hand is significant; unfortunately, we know\nnothing about that here. Nevertheless, a parallel phantasy might be\nmentioned, which also puts the emphasis upon hands. A patient in a\nhypnagogic condition saw his mother painted on a wall, like a painting\nin a Byzantine church. She held one hand up, open wide, with fingers\nspread apart. The fingers were very large, swollen into knobs on the\nends, and each surrounded by a small halo. The immediate association\nwith this picture was the fingers of a frog with sucking discs at the\nends. Then the similarity to the penis. The ancient setting of this\nmother picture is also of importance. Evidently the hand had, in this\nphantasy, a phallic meaning. This interpretation was confirmed by a\nfurther very remarkable phantasy of the same patient. He saw something\nlike a \u201csky-rocket\u201d ascending from his mother\u2019s hand, which at a closer\nsurvey becomes a shining bird with golden wings, a golden pheasant, as\nit then occurs to his mind. We have seen in the previous chapter that\nthe hand has actually a phallic, generative meaning, and that this\nmeaning plays a great part in the production of fire. In connection with\nthis phantasy, there is but one observation to make: fire was bored with\nthe hand; therefore it comes from the hand; Agni, the fire, was\nworshipped as a golden-winged bird.[352] It is extremely significant\nthat it is the mother\u2019s hand. I must deny myself the temptation to enter\nmore deeply into this. Let it be sufficient to have pointed out the\npossible significance of the hand of the Aztec by means of these\nparallel hand phantasies. We have mentioned the mother suggestively with\nthe Sphinx. The Aztec taking the place of the Sphinx points, through his\nsuggestive hand, to parallel phantasies in which the phallic hand really\nbelongs to the mother. Likewise we encounter an antique setting in\nparallel phantasies. The significance of the antique, which experience\nhas shown to be the symbol for \u201cinfantile,\u201d is confirmed by Miss Miller\nin this connection in the annotation to her phantasies, for she says:\n\n \u201cIn my childhood, I took a special interest in the Aztec fragments and\n in the history of Peru and of the Incas.\u201d\n\nThrough the two analyses of children which have been published we have\nattained an insight into the child\u2019s small world, and have seen what\nburning interests and questions secretly surround the parents, and that\nthe parents are, for a long time, the objects of the greatest\ninterest.[353] We are, therefore, justified in suspecting that the\nantique setting applies to the \u201cancients,\u201d that is to say, the parents,\nand that consequently this Aztec has something of the father or mother\nin himself. Up to this time indirect hints point only to the mother,\nwhich is nothing remarkable in an American girl, because Americans, as a\nresult of the extreme detachment from the father, are characterized by a\nmost enormous mother complex, which again is connected with the especial\nsocial position of woman in the United States. This position brings\nabout a special masculinity among capable women, which easily makes\npossible the symbolizing into a masculine figure.[354]\n\nAfter this vision, Miss Miller felt that a name formed itself \u201cbit by\nbit,\u201d which seemed to belong to this Aztec\u2014\u201cthe son of an Inca of Peru.\u201d\nThe name is \u201cChi-wan-to-pel.\u201d As the author intimated, something similar\nto this belonged to her childish reminiscences. The act of naming is,\nlike baptism, something exceedingly important for the creation of a\npersonality, because, since olden times, a magic power has been\nattributed to the name, with which, for example, the spirit of the dead\ncan be conjured. To know the name of any one means, in mythology, to\nhave power over that one. As a well-known example I mention the fairy\ntale of \u201cRumpelstilzchen.\u201d In an Egyptian myth, Isis robs the Sun god R\u00ea\npermanently of his power by compelling him to tell her his real name.\nTherefore, to give a name means to give power, invest with a definite\npersonality.[355] The author observed, in regard to the name itself,\nthat it reminded her very much of the impressive name Popocatepetl, a\nname which belongs to unforgettable school memories, and, to the\ngreatest indignation of the patient, very often emerges in an analysis\nin a dream or phantasy and brings with it that same old joke which one\nheard in school, told oneself and later again forgot. Although one might\nhesitate to consider this unhallowed joke as of psychologic importance,\nstill one must inquire for the reason of its being. One must also put,\nas a counter question, Why is it always Popocatepetl and not the\nneighboring Iztaccihuatl, or the even higher and just as clear Orizaba?\nThe last has certainly the more beautiful and more easily pronounced\nname. Popocatepetl is impressive because of its onomatopoetic name. In\nEnglish the word is \u201cto pop\u201d (popgun), which is here considered as\nonomatopoesy; in German the words are _Hinterpommern_, _Pumpernickel_;\n_Bombe_; _Petarde_ (_le pet_ = flatus). The frequent German word _Popo_\n(Podex) does not indeed exist in English, but flatus is designated as\n\u201cto poop\u201d in childish speech. The act of defecation is often designated\nas \u201cto pop.\u201d A joking name for the posterior part is \u201cthe bum.\u201d (Poop\nalso means the rear end of a ship.) In French, _pouf!_ is onomatopoetic;\n_pouffer_ = _platzen_ (to explode), _la poupe_ = rear end of ship, _le\npoupard_ = the baby in arms, _la poup\u00e9e_ = doll. _Poupon_ is a pet name\nfor a chubby-faced child. In Dutch _pop_, German _Puppe_ and Latin\n_puppis_ = doll; in Plautus, however, it is also used jokingly for the\nposterior part of the body; _pupus_ means child; _pupula_ = girl, little\ndollie. The Greek word \u03c0\u03bf\u03c0\u03c0\u03cd\u03b6\u03c9 designates a cracking, snapping or\nblowing sound. It is used of kissing; by Theocritus also of the\nassociated noise of flute blowing. The etymologic parallels show a\nremarkable relationship between the part of the body in question and the\nchild. This relationship we will mention here, only to let it drop at\nonce, as this question will claim our attention later.\n\nOne of my patients in his childhood had always connected the act of\ndefecation with a phantasy that his posterior was a volcano and a\nviolent eruption took place, explosion of gases and gushings forth of\nlava. The terms for the elemental occurrences of nature are originally\nnot at all poetical; one thinks, for example, of the beautiful\nphenomenon of the meteor, which the German language most unpoetically\ncalls \u201cSternschnuppe\u201d (the smouldering wick of a star). Certain South\nAmerican Indians call the shooting star the \u201curine of the stars.\u201d\nAccording to the principle of the least resistance, expressions are\ntaken from the nearest source available. (For example, the transference\nof the metonymic expression of urination as _Schiffens_, \u201cto rain.\u201d)\n\nNow it seems to be very obscure why the mystical figure of Chiwantopel,\nwhom Miss Miller, in a note, compares to the control spirit of the\nspiritualistic medium,[356] is found in such a disreputable neighborhood\nthat his nature (name) was brought into relation with this particular\npart of the body. In order to understand this possibility, we must\nrealize that when we produce from the unconscious the first to be\nbrought forth is the infantile material long lost in memory. One must,\ntherefore, take the point of view of that time in which this infantile\nmaterial was still on the surface. If now a much-honored object is\nrelated in the unconscious to the anus, then one must conclude that\nsomething of a high valuation was expressed thereby. The question is\nonly whether this corresponds to the psychology of the child. Before we\nenter upon this question, it must be stated that the anal region is very\nclosely connected with veneration. One thinks of the traditional f\u00e6ces\nof the Great Mogul. An Oriental tale has the same to say of Christian\nknights, who anointed themselves with the excrement of the pope and\ncardinals in order to make themselves formidable. A patient who is\ncharacterized by a special veneration for her father had a phantasy that\nshe saw her father sitting upon the toilet in a dignified manner, and\npeople going past greeted him effusively.[357] The association of the\nanal relations by no means excludes high valuation or esteem, as is\nshown by these examples, and as is easily seen from the intimate\nconnection of f\u00e6ces and gold.[358] Here the most worthless comes into\nthe closest relation with the most valuable. This also happens in\nreligious valuations. I discovered (at that time to my great\nastonishment) that a young patient, very religiously trained,\nrepresented in a dream the Crucified on the bottom of a blue-flowered\nchamber pot, namely, in the form of excrements. The contrast is so\nenormous that one must assume that the valuations of childhood must\nindeed be very different from ours. This is actually the truth. Children\nbring to the act of defecation and the products of this an esteem and\ninterest[359] which later on is possible only to the hypochondriac. We\ndo not comprehend this interest until we learn that the child very early\nconnects with it a theory of propagation.[360] The libido afflux\nprobably accounts for the enormous interest in this act. The child sees\nthat this is the way in which something is produced, in which something\ncomes out. The same child whom I reported in the little brochure \u201c\u00dcber\nKonflikte der kindlichen Seele,\u201d and who had a well-developed anal\ntheory of birth, like little Hans, whom Freud made known to us, later\ncontracted a habit of staying a long time on the toilet. Once the father\ngrew impatient, went to the toilet and called, \u201cDo come out of there;\nwhat are you making?\u201d Whereupon the answer came from within, \u201cA little\nwagon and two ponies.\u201d The child was making a little wagon and two\nponies, that is to say, things which at that time she especially wished\nfor. In this way one can make what one wishes, and the thing made is the\nthing wished for. The child wishes earnestly for a doll or, at heart,\nfor a real child. (That is, the child practised for his future\nbiological task, and in the way in which everything in general is\nproduced he made the doll[361] himself as representative of the child or\nof the thing wished for in general.[362]) From a patient I have learned\na parallel phantasy of her childhood. In the toilet there was a crevice\nin the wall. She phantasied that from this crevice a fairy would come\nout and present her with everything for which she wished. The \u201clocus\u201d is\nknown to be the place of dreams where much was wished for and created\nwhich later would no longer be suspected of having this place of origin.\nA pathological phantasy in place here is told us by Lombroso,[363]\nconcerning two insane artists. Each of them considered himself God and\nthe ruler of the world. They created or produced the world by making it\ncome forth from the rectum, just as the egg of birds originates in the\negg canal. One of these two artists was endowed with a true artistic\nsense. He painted a picture in which he was just in the act of creation;\nthe world came forth from his anus; the membrum was in full erection; he\nwas naked, surrounded by women, and with all insignia of his power. The\nexcrement is in a certain sense the thing wished for, and on that\naccount it receives the corresponding valuation. When I first understood\nthis connection, an observation made long ago, and which disturbed me\ngreatly because I never rightly understood it, became clear to me. It\nconcerned an educated patient who, under very tragic circumstances, had\nto be separated from her husband and child, and was brought into the\ninsane asylum. She exhibited a typical apathy and slovenliness which was\nconsidered as affective mental deterioration. Even at that time I\ndoubted this deterioration, and was inclined to regard it as a secondary\nadjustment. I took especial pains to ascertain how I could discover the\nexistence of the affect in this case. Finally, after more than three\nhours\u2019 hard work, I succeeded in finding a train of thought which\nsuddenly brought the patient into a completely adequate and therefore\nstrongly emotional state. At this moment the affective connection with\nher was completely re\u00ebstablished. That happened in the forenoon. When I\nreturned at the appointed time in the evening to the ward to see her she\nhad, for my reception, smeared herself from head to foot with excrement,\nand cried laughingly, \u201cDo I please you so?\u201d She had never done that\nbefore; it was plainly destined for me. The impression which I received\nwas one of a personal affront and, as a result of this, I was convinced\nfor years after of the affective deterioration of such cases. Now we\nunderstand this act as an infantile ceremony of welcome or a declaration\nof love.\n\nThe origin of Chiwantopel, that is to say, an unconscious personality,\ntherefore means, in the sense of the previous explanation, \u201cI make,\nproduce, invent him myself.\u201d It is a sort of human creation or birth by\nthe anal route. The first people were made from excrement, potter\u2019s\nearth, or clay. The Latin _lutum_, which really means \u201cmoistened earth,\u201d\nalso has the transferred meaning of dirt. In Plautus it is even a term\nof abuse, something like \u201cYou scum.\u201d The birth from the anus also\nreminds us of the motive of \u201cthrowing behind oneself.\u201d A well-known\nexample is the oracular command, which Deucalion and Pyrrha, who were\nthe only survivors from the great flood, received. They were to throw\nbehind them the bones of the great mother. They then threw behind them\nstones, from which mankind sprang. According to a tradition, the Dactyli\nin a similar manner sprang from dust, which the nymph Anchiale threw\nbehind her. There is also humorous significance attached to the anal\nproducts. The excrements are often considered in popular humor as a\nmonument or memorial (which plays a special part in regard to the\ncriminal in the form of _grumus merd\u00e6_); every one knows the humorous\nstory of the man who, led by the spirit through labyrinthian passages to\na hidden treasure, after he had shed all his pieces of clothing,\ndeposited excrement as a last guide post on his road. In a more distant\npast a sign of this kind possessed as great a significance as the dung\nof animals to indicate the direction taken. Simple monuments (\u201clittle\nstone figures\u201d) have taken the place of this perishable mark.\n\nIt is noteworthy that Miss Miller quotes another case, where a name\nsuddenly obtruded itself, parallel to the emerging into consciousness of\nChiwantopel, namely, A-ha-ma-ra-ma, with the feeling that it dealt with\nsomething Assyrian.[364] As a possible source of this, there occurred to\nher \u201cAsurabama, who made cuneiform bricks,\u201d[365] those imperishable\ndocuments made from clay: the monuments of the most ancient history. If\nit were not emphasized that the bricks are \u201ccuneiform,\u201d then it might\nmean ambiguously \u201cwedged-shaped bricks,\u201d which is more suggestive of our\ninterpretation than that of the author.\n\nMiss Miller remarks that besides the name \u201cAsurabama\u201d she also thought\nof \u201cAhasuerus\u201d or \u201cAhasverus.\u201d This phantasy leads to a very different\naspect of the problem of the unconscious personality. While the previous\nmaterials betrayed to us something of the infantile theory of creation,\nthis phantasy opens up a vista into the dynamics of the unconscious\ncreation of personality. Ahasver is, as is well known, the Wandering\nJew; he is characterized by endless and restless wanderings until the\nend of the world. The fact that the author has thought of this\nparticular name justifies us in following this trail. The legend of\nAhasver, the first literary traces of which belong to the thirteenth\ncentury, seems to be of Occidental origin, and belongs to those ideas\nwhich possess indestructible vital energy. The figure of the Wandering\nJew has undergone more literary elaboration than the figure of Faust,\nand nearly all of this work belongs to the last century. If the figure\nis not called Ahasver, still it is there under another name, perhaps as\nCount of St. Germain, the mysterious Rosicrucian, whose immortality was\nassured, and whose temporary residence (the land) was equally\nknown.[366] Although the stories about Ahasver cannot be traced back any\nearlier than the thirteenth century, the oral tradition can reach back\nconsiderably further, and it is not an impossibility that a bridge to\nthe Orient exists. There is the parallel figure of Chidr, or \u201cal\nChadir,\u201d the \u201cever-youthful Chidher\u201d celebrated in song by Rueckert. The\nlegend is purely Islamitic. The peculiar feature, however, is that\nChidher is not only a saint, but in Sufic circles[367] rises even to\ndivine significance. In view of the severe monotheism of Islam, one is\ninclined to think of Chidher as a pre-Islamitic Arabian divinity who\nwould hardly be officially recognized by the new religion, but might\nhave been tolerated on political grounds. But there is nothing to prove\nthat. The first traces of Chidher are found in the commentaries of the\nKoran, Buch\u00e2ri and Tabare and in a commentary to a noteworthy passage of\nthe eighteenth sura of the Koran. The eighteenth sura is entitled \u201cthe\ncave,\u201d that is, after the cave of the seven sleepers, who, according to\nthe legend, slept there for 309 years, and thus escaped persecution, and\nawoke in a new era. Their legend is recounted in the eighteenth sura,\nand divers reflections were associated with it. The wish-fulfilment idea\nof the legend is very clear. The mystic material for it is the immutable\nmodel of the Sun\u2019s course. The Sun sets periodically, but does not die.\nIt hides in the womb of the sea or in a subterranean cave,[368] and in\nthe morning is \u201cborn again,\u201d complete. The language in which this\nastronomic occurrence is clothed is one of clear symbolism; the Sun\nreturns into the mother\u2019s womb, and after some time is again born. Of\ncourse, this event is properly an incestuous act, of which, in\nmythology, clear traces are still retained, not the least of which is\nthe circumstance that the dying and resurrected gods are the lovers of\ntheir own mothers or have generated themselves through their own\nmothers. Christ as the \u201cGod becoming flesh\u201d has generated himself\nthrough Mary; Mithra has done the same. These Gods are unmistakable\nSun-gods, for the Sun also does this, in order to again renew himself.\nNaturally, it is not to be assumed that astronomy came first and these\nconceptions of gods afterwards; the process was, as always, inverted,\nand it is even true that primitive magic charms of rebirth, baptism,\nsuperstitious usages of all sorts, concerning the cure of the sick,\netc., were projected into the heavens. These youths were born from the\ncave (the womb of mother earth), like the Sun-gods, in a new era, and\nthis was the way they vanquished death. In this far they were immortal.\nIt is now interesting to see how the Koran comes, after long ethical\ncontemplations in the course of the same sura, to the following passage,\nwhich is of especial significance for the origin of the Chidher myth.\nFor this reason I quote the Koran literally:\n\n \u201cRemember when Moses said to his servant, \u2018I will not stop till I\n reach the confluence of the two seas, or for eighty years will I\n journey on.\u2019\n\n \u201cBut when they reached their confluence they forgot their fish, and it\n took its way in the sea at will.\n\n \u201cAnd when they had passed on, Moses said to his servant, \u2018Bring us our\n morning meal, for now we have incurred weariness from this our\n journey.\u2019\n\n \u201cHe said, \u2018What thinkest thou? When we repaired to the rock for rest,\n then verily I forgot the fish; and none but Satan made me forget it,\n so as not to mention it; and it hath taken its way in the sea in a\n wondrous sort.\u2019\n\n \u201cHe said, \u2018It is this we were in quest of.\u2019 So they both went back\n retracing their footsteps.\n\n \u201cThen found they one of our servants to whom we had vouchsafed our\n mercy, and whom we had instructed with our knowledge;[369]\n\n \u201cMoses said to him, \u2018Shall I follow thee that thou teach me, for\n guidance of that which thou hast been taught?\u2019\n\n \u201cHe said, \u2018Verily, thou canst by no means have patience with me; and\n how canst thou be patient in matters whose meaning thou comprehendest\n not?\u2019\u201d\u2014Trans. Rodwell, page 188.\n\nMoses now accompanies the mysterious servant of God, who does divers\nthings which Moses cannot comprehend; finally, the Unknown takes leave\nof Moses, and speaks to him as follows:\n\n \u201cThey will ask thee of Dhoulkarnein (the two-horned).[370] Say: \u2018I\n will recite to you an account of him.\u2019\n\n \u201cVerily, we established his power upon the earth and we gave him a\n means to accomplish every end, so he followed his way;\n\n \u201cUntil when he reached the setting of the sun, he found it to set in a\n miry forest; and hard by, he found a people....\u201d\n\nNow follows a moral reflection; then the narrative continues:\n\n \u201cThen he followed his course further until he came to the place where\n the sun rises....\u201d\n\nIf now we wish to know who is the unknown servant of God, we are told in\nthis passage _he is Dhulqarnein, Alexander, the Sun; he goes to the\nplace of setting and he goes to the place of rising_. The passage about\nthe unknown servant of God is explained by the commentaries in a\nwell-defined legend. The servant is Chidher, \u201cthe verdant one,\u201d the\nnever-tiring wanderer, who roams for hundreds and thousands of years\nover lands and seas, the teacher and counsellor of pious men; the one\nwise in divine knowledge\u2014the immortal.[371] The authority of the Tabari\nassociates Chidher with Dhulqarnein; Chidher is said to have reached the\n\u201cstream of life\u201d as a follower of Alexander, and both unwittingly had\ndrunk of it, so that they became immortal. Moreover, _Chidher is\nidentified by the old commentators with Elias_, who also did not die,\nbut _who was taken to Heaven in a fiery chariot_. Elias is\n_Helios_.[372] It is to be observed that Ahasver also owes his existence\nto an obscure place in the holy Christian scriptures. This place is to\nbe found in Matthew xvi:28. First comes the scene where Christ appoints\nPeter as the rock of his church, and nominates him the governor of his\npower.[373] After that follows the prophecy of his death, and then comes\nthe passage:\n\n \u201cVerily, I say unto you, there be some standing here, which shall not\n taste of death till they see the Son of Man coming in his kingdom.\u201d\n\nHere follows the scene of the transfiguration:\n\n \u201cAnd was transfigured before them: and his face did shine as the sun,\n and his raiment was white as the light.\n\n \u201cAnd behold there appeared unto them Moses and Elias talking with him.\n\n \u201cThen answered Peter and said unto Jesus, \u2018Lord, it is good for us to\n be here; if thou wilt, let us make here three tabernacles; one for\n thee and one for Moses and one for Elias.\u2019\u201d[374]\n\nFrom these passages it appears that Christ stands on the same plane as\nElias, without being identified with him,[375] although the people\nconsider him as Elias. The ascension places Christ as identical with\nElias. The prophecy of Christ shows that there exist aside from himself\none or more immortals who shall not die until Parousai. According to\nJohn xxi: 22nd verse, the boy John was considered as one of these\nimmortals, and in the legend he is, in fact, not dead but merely\nsleeping in the ground until Parousai, and breathes so that the dust\nswirls round his grave.[376] As is evident, there are passable bridges\nfrom Christ by way of Elias to Chidher and Ahasuerus. It is said in an\naccount of this legend[377] that Dhulqarnein led his friend Chidher to\nthe \u201csource of life\u201d in order to have him drink of immortality.[378]\nAlexander also bathed in the stream of life and performed the ritual\nablutions. As I previously mentioned in a footnote, according to Matthew\nxvii: 12th verse, John the Baptist is Elias, therefore primarily\nidentical with Chidher. Now, however, it is to be noted that in the\nArabian legend Chidher appears rather as a companion or accompanied\n(Chidher with Dhulqarnein or with Elias, \u201clike unto them\u201d; or identified\nwith them[379]). There are therefore, two similar figures who resemble\neach other, but who, nevertheless, are distinct. The analogous situation\nin the Christian legend is found in the scene by the Jordan where John\nleads Christ to the \u201csource of life.\u201d Christ is there, the subordinate,\nJohn the superior, similar to Dhulqarnein and Chidher, or Chidher and\nMoses, also Elias. The latter relation especially is such that Vollers\ncompares Chidher and Elias, on the one side, with Gilgamesh and his\nmortal brother Eabani; on the other side, with the Dioscuri, one of whom\nis immortal, the other mortal. This relation is also found in Christ and\nJohn the Baptist,[380] on the one hand, and Christ and Peter, on the\nother. The last-named parallel only finds its explanation through\ncomparison with the Mithraic mysteries, where the esoteric contents are\nrevealed to us through monuments. Upon the Mithraic marble relief of\nKlagenfurt[381] it is represented how with a halo Mithra crowns Helios,\nwho either kneels before him or else floats up to him from below. Mithra\nis represented on a Mithraic monument of Osterburken as holding in his\nright hand the shoulder of the mystic ox above Helios, who stands bowed\ndown before him, the left hand resting on a sword hilt. A crown lies\nbetween them on the ground. Cumont observes about this scene that it\nprobably represents the divine prototype of the ceremony of the\ninitiation into the degree of Miles, in which a sword and a crown were\nconferred upon the mystic. Helios is, therefore, appointed the Miles of\nMithra. In a general way, Mithra seems to occupy the r\u00f4le of patron to\nHelios, which reminds us of the boldness of Hercules towards Helios.\nUpon his journey towards Geryon, Helios burns too hotly; Hercules, full\nof anger, threatens him with his never-failing arrows. Therefore, Helios\nis compelled to yield, and lends to the hero his Sun ship, with which he\nwas accustomed to journey across the sea. Thus Hercules returns to\nErythia, to the cattle herds of Geryon.[382] On the monument at\nKlagenfurt, Mithra is furthermore represented pressing Helios\u2019s hand,\neither in farewell or as a ratification. In a further scene Mithra\nmounts the Chariot of Helios, either for the ascension or the \u201cSea\nJourney.\u201d[383] Cumont is of the opinion that Mithra gives to Helios a\nsort of ceremonious investiture and consecrates him with his divine\npower by crowning him with his own hands. This relation corresponds to\nthat of Christ to Peter. Peter, through his symbol, the cock, has the\ncharacter of a sun-god. After the ascension (or sea journey) of Christ,\nhe is the visible pontiff of the divinity; he suffers, therefore, the\nsame death (crucifixion) as Christ, and becomes the great Roman deity\n(_Sol invictus_), the conquering, triumphant Church itself, embodied in\nthe Pope. In the scene of Malchus he is always shown as the miles of\nChrist, to whom the sword is granted, and as the rock upon which the\nChurch is founded. The crown[384] is also given to him who possesses the\npower to bind and to set free. Thus, Christ, like the Sun, is the\nvisible God, whereas the Pope, like the heir of the Roman C\u00e6sars, is\n_solis invicti comes_. The setting sun appoints a successor whom he\ninvests with the power of the sun.[385] Dhulqarnein gives Chidher\neternal life. Chidher communicates his wisdom to Moses.[386] There even\nexists a report according to which the forgetful servant of Joshua\ndrinks from the well of life, whereupon he becomes immortal, and is\nplaced in a ship by Chidher and Moses, as a punishment, and is cast out\nto sea, once more a fragment of a sun myth, the motive of the \u201csea\njourney.\u201d[387]\n\nThe primitive symbol, which designates that portion of the Zodiac in\nwhich the Sun, with the Winter Solstice, again enters upon the yearly\ncourse, is the goat, fish sign, the \u03b1\u1f30\u03b3\u03c9\u03ba\u03ad\u03c1\u03c9\u03c2. The Sun mounts like a\ngoat to the highest mountain, and later goes into the water as a fish.\nThe fish is the symbol of the child,[388] for the child before his birth\nlives in the water like a fish, and the Sun, because it plunges into the\nsea, becomes equally child and fish. The fish, however, is also a\nphallic symbol,[389] also a symbol for the woman.[390] Briefly stated,\nthe fish is a libido symbol, and, indeed, as it seems predominately _for\nthe renewal of the libido_.\n\nThe journey of Moses with his servant is a life-journey (eighty years).\nThey grow old and lose their life force (libido), that is, they lose the\nfish which \u201cpursues its course in a marvellous manner to the sea,\u201d which\nmeans the setting of the sun. When the two notice their loss, they\ndiscover at the place where the \u201csource of life\u201d is found (where the\ndead fish revived and sprang into the sea) Chidher wrapped in his\nmantle,[391] sitting on the ground. According to another version, he sat\non an island in the sea, or \u201cin the wettest place on earth,\u201d that is, he\nwas just _born from the maternal depths_. Where the fish vanished\nChidher, \u201cthe verdant one,\u201d was born as a \u201cson of the deep waters,\u201d his\nhead veiled, a Cabir, a proclaimer of divine wisdom; the old Babylonian\nOannes-Ea, who was represented in the form of a fish, and daily came\nfrom the sea as a fish to teach the people wisdom.[392] His name was\nbrought into connection with John\u2019s. With the rising of the renewed sun\nall that lived in darkness, as water-animal or fish, surrounded by all\nterrors of night and death,[393] became as the shining fiery firmament\nof the day. Thus the words of John the Baptist[394] gain especial\nmeaning:\n\n \u201cI indeed baptize you with water unto repentance, but he that cometh\n after me is mightier than I, whose shoes I am not worthy to bear; he\n shall baptize you with the Holy Ghost and with fire.\u201d\n\nWith Vollers we may also compare Chidher and Elias (Moses and his\nservant Joshua) with Gilgamesh and his brother Eabani. Gilgamesh\nwandered through the world, driven by anxiety and longing, to find\nimmortality. His path led him across the seas to the wise Utnapishtim\n(Noah), who knew how to cross the waters of death. There Gilgamesh had\nto dive down to the bottom of the sea for the magical herb which was to\nlead him back to the land of men. When he had come again to his native\nland a serpent stole the magic plant from him (the fish again slid into\nthe sea). But on the return from the land of the blessed an immortal\nmariner accompanied him, who, banished by a curse of Utnapishtim, was\nforbidden to return to the land of the blessed. Gilgamesh\u2019s journey had\nlost its purpose on account of the loss of the magic herb; instead he is\naccompanied by an immortal, whose fate, indeed, we cannot learn from the\nfragments of the epic. This banished immortal is the model for Ahasver,\nas Jensen[395] aptly remarked.\n\nAgain we encounter the motive of the Dioscuri, mortal and immortal,\nsetting and rising sun. This _motive is also represented as if projected\nfrom the hero_.\n\nThe Sacrificium Mithriacum (the sacrifice of the bull) is in its\nreligious representation very often flanked by the two Dadophores,\nCautes and Cautopates, one with a raised and the other with a lowered\ntorch. They represent brothers who reveal their character through the\nsymbolic position of the torch. Cumont connects them, not without\nmeaning, with the sepulchral \u201cerotes\u201d who as genii with the reversed\ntorches have traditional meaning. The one is supposed to stand for death\nand the other for life. I cannot refrain from mentioning the similarity\nbetween the Sacrificium Mithriacum (where the sacrificed bull in the\ncentre is flanked on both sides by Dadophores) to the Christian\nsacrifice of the lamb (ram). The Crucified is also traditionally flanked\nby the two thieves, one of whom ascends to Paradise, while the other\ndescends to Hell.[396] The idea of the mortal and the immortal seems to\nhave passed also into the Christian worship. Semitic gods are often\nrepresented as flanked by two Paredroi; for example, Baal of Edessa,\naccompanied by Aziz and Monimoz (Baal as the Sun, accompanied by Mars\nand Mercury, as expressed in astronomical teachings). According to the\nChaldean view, the gods are grouped into triads. In this circle of ideas\nbelongs also the Trinity, the idea of the triune God, in which Christ\nmust be considered in his unity with the Father and the Holy Ghost. So,\ntoo, do the two thieves belong inwardly to Christ. The two Dadophores\nare, as Cumont points out, nothing but offshoots[397] from the chief\nfigure of Mithra, to whom belongs a mysterious threefold character.\nAccording to an account of Dionysus Areopagita, the magicians celebrated\na festival, \u201c\u03c4\u03bf\u1fe6 \u03c4\u03c1\u03b9\u03c0\u03bb\u03b1\u03c3\u03af\u03bf\u03c5 \u039c\u03af\u03b8\u03c1\u03bf\u03c5.\u201d[398][399] An observation likewise\nreferring to the Trinity is made by Plutarch concerning Ormuzd: \u03c4\u03c1\u1f76\u03c2\n\u1f11\u03b1\u03c5\u03c4\u1f78\u03bd \u03b1\u1f50\u03be\u03ae\u03c3\u03b1\u03c2 \u1f00\u03c0\u03ad\u03c3\u03c4\u03b7\u03c3\u03b5 \u03c4\u03bf\u1fe6 \u1f21\u03bb\u03af\u03bf\u03c5.[400] The Trinity, as three different\nstates of the unity, is also a Christian thought. In the very first\nplace this suggests a sun myth. An observation by Macrobius 1:18 seems\nto lend support to this idea:\n\n \u201cH\u00e6 autem \u00e6tatum diversitates ad solem referuntur, ut parvulus\n videatur hiemali solstitio, qualem Aegyptii proferunt ex adyto die\n certa, ... \u00e6quinoctio vernali figura iuvenis ornatur. Postea statuitur\n \u00e6tas ejus plenissima effigie barb\u00e6 solstitio \u00e6stivo ... exunde per\n diminutiones veluti senescenti quarta forma deus figuratur.\u201d[401][402]\n\nAs Cumont observes, Cautes and Cautapates occasionally carry in their\nhands the head of a bull, and a scorpion.[403] Taurus and Scorpio are\nequinoctial signs, which clearly indicate that the sacrificial scene\nrefers primarily to the Sun cycle; the rising Sun, which sacrifices\nitself at the summer solstice, and the setting Sun. In the sacrificial\nscene the symbol of the rising and setting Sun was not easily\nrepresented; therefore, this idea was removed from the sacrificial\nimage.\n\nWe have pointed out above that the Dioscuri represent a similar idea,\nalthough in a somewhat different form; the one sun is always mortal, the\nother immortal. As this entire sun mythology is merely a psychologic\nprojection to the heavens, the fundamental thesis probably is as\nfollows; just as man consists of a mortal and immortal part, so the sun\nis a pair of brothers,[404] one being mortal, the other immortal. This\nthought lies at the basis of all theology in general. Man is, indeed,\nmortal, but there are some who are immortal, or there is something in us\nwhich is immortal. Thus the gods, \u201ca Chidher or a St. Germain,\u201d are our\nimmortal part, which, though incomprehensible, dwells among us\nsomewhere.\n\nComparison with the sun teaches us over and over again that the gods are\nlibido. It is that part of us which is immortal, since it represents\nthat bond through which we feel that in the race we are never\nextinguished.[405] It is life from the life of mankind. Its springs,\nwhich well up from the depths of the unconscious, come, as does our life\nin general, from the root of the whole of humanity, since we are indeed\nonly a twig broken off from the mother and transplanted.\n\nSince the divine in us is the libido,[406] we must not wonder that we\nhave taken along with us in our theology ancient representations from\nolden times, which give the triune figure to the God. We have taken this\n\u03c4\u03c1\u03b9\u03c0\u03bb\u03ac\u03c3\u03b9\u03bf\u03bd \u0398\u03b5\u03cc\u03bd[407] from the phallic symbolism, the originality of\nwhich may well be uncontested.[408] The male genitals are the basis for\nthis Trinity. It is an anatomical fact that one testicle is generally\nplaced somewhat higher than the other, and it is also a very old, but,\nnevertheless, still surviving, superstition that one testicle generates\na boy and the other a girl.[409] A late Babylonian bas-relief from\nLajard\u2019s[410] collection seems to be in accordance with this view. In\nthe middle of the image stands an androgynous god (masculine and\nfeminine face[411]); upon the right, male side, is found a serpent, with\na sun halo round its head; upon the left, female side, there is also a\nserpent, with the moon above its head. Above the head of the god there\nare three stars. This ensemble would seem to confirm the Trinity[412] of\nthe representation. The Sun serpent at the right side is male; the\nserpent at the left side is female (signified by the moon). This image\npossesses a symbolic sexual suffix, which makes the sexual significance\nof the whole obtrusive. Upon the male side a rhomb is found\u2014a favorite\nsymbol of the female genitals; upon the female side there is a wheel or\nfelly. A wheel always refers to the Sun, but the spokes are thickened\nand enlarged at the ends, which suggests phallic symbolism. It seems to\nbe a phallic wheel, which was not unknown in antiquity. There are\nobscene bas-reliefs where Cupid turns a wheel of nothing but\nphalli.[413] It is not only the serpent which suggests the phallic\nsignificance of the Sun; I quote one especially marked case, from an\nabundance of proof. In the antique collection at Verona I discovered a\nlate Roman mystic inscription in which are the following\nrepresentations:\n\n[Illustration]\n\nThese symbols are easily read: Sun\u2014Phallus, Moon\u2014Vagina (Uterus). This\ninterpretation is confirmed by another figure of the same collection.\nThere the same representation is found, only the vessel[414] is replaced\nby the figure of a woman. The impressions on coins, where in the middle\na palm is seen encoiled by a snake, flanked by two stones (testicles),\nor else in the middle a stone encircled by a snake; to the right a palm,\nto the left a shell (female genitals[415]), should be interpreted in a\nsimilar manner. In Lajard\u2019s \u201cResearches\u201d (\u201cThe Cult of Venus\u201d) there is\na coin of Perga, where Artemis of Perga is represented by a conical\nstone (phallic) flanked by a man (claimed to be Men) and by a female\nfigure (claimed to be Artemis). Men (the so-called Lunus) is found upon\nan Attic bas-relief apparently with the spear but fundamentally a\nsceptre with a phallic significance, flanked by Pan with a club\n(phallus) and a female figure.[416] The traditional representation of\nthe Crucified flanked by John and Mary is closely associated with this\ncircle of ideas, precisely as is the Crucified with the thieves. From\nthis we see how, beside the Sun, there emerges again and again the much\nmore primitive comparison of the libido with the phallus. An especial\ntrace still deserves mention here. The Dadophor Cautapates, who\nrepresents Mithra, is also represented with the cock[417] and the\npineapple. But these are the attributes of the Phrygian god Men, whose\ncult was widely diffused. Men was represented with Pileus,[418] the\npineapple and the cock, also in the form of a boy, just as the\nDadophores are boyish figures. (This last-named property relates them\nwith Men to the Cabiri.) Men has a very close connection with Attis, the\nson and lover of Cybele. In the time of the Roman C\u00e6sars, Men and Attis\nwere entirely identified, as stated above. Attis also wears the Pileus\nlike Men, Mithra and the Dadophores. As the son and lover of his mother\nhe again leads us to the source of this religion-creating incest libido,\nnamely, to the mother. Incest leads logically to ceremonial castration\nin the Attic-Cybele cult, for the Hero, driven insane by his mother,\nmutilates himself.[419] I must at present forego entering more deeply\ninto this matter, because the incest problem is to be discussed at the\nclose. Let this suggestion suffice\u2014that from different directions the\nanalysis of the libido symbolism always leads back again to the mother\nincest. Therefore, we may surmise that the longing of the libido raised\nto God (repressed into the unconscious) is a primitive, incestuous one\nwhich concerns the mother. Through renouncing the virility to the first\nbeloved, the mother, the feminine element becomes extremely predominant;\nhence the strongly androgynous character of the dying and resurrected\nRedeemer. That these heroes are nearly always wanderers[420] is a\npsychologically clear symbolism. The wandering is a representation of\nlonging,[421] of the ever-restless desire, which nowhere finds its\nobject, for, unknown to itself, it seeks the lost mother. The wandering\nassociation renders the Sun comparison easily intelligible; also, under\nthis aspect, the heroes always resemble the wandering Sun, which seems\nto justify the fact that the myth of the hero is a sun myth. But the\nmyth of the hero, however, is, as it appears to me, the myth of our own\nsuffering unconscious, which has an unquenchable longing for all the\ndeepest sources of our own being; for the body of the mother, and\nthrough it for communion with infinite life in the countless forms of\nexistence. Here I must introduce the words of the Master who has divined\nthe deepest roots of Faustian longings:\n\n \u201cUnwilling, I reveal a loftier mystery.\u2014\n In solitude are throned the Goddesses,\n No Space around them, Place and Time still less:\n Only to speak of them embarrasses.\n They are THE MOTHERS!\n\n \u201cGoddesses unknown to ye,\n The Mortals,\u2014named by us unwillingly.\n Delve in the deepest depths must thou to reach them:\n \u2019Tis thine own fault that we for help beseech them.\n\n \u201cWhere is the way?\n\n \u201cNo way! To the Unreachable,\n Ne\u2019er to be trodden! A way to the Unbeseechable,\n Never to be besought! Art thou prepared?\n There are no locks, no latches to be lifted!\n Through endless solitudes shalt thou be drifted!\n Hast thou through solitudes and deserts dared?\n And hadst thou swum to farthest verge of ocean\n And there the boundless space beheld,\n Still hadst thou seen wave after wave in motion,\n Even though impending doom thy fear compelled.\n Thou hadst seen something\u2014in the beryl dim\n Of peace-lulled seas, the sportive dolphins swim;\n Hadst seen the flying clouds, sun, moon and star;\n Nought shalt thou see in endless Void afar\u2014\n Not hear thy footstep fall, nor meet\n A stable spot to rest thy feet.\n\n \u201cHere, take this key!\n The Key will scent the true place from all others;\n Follow it down! \u2018Twill lead thee to the Mothers.\n\n \u201cDescend then! I could also say: Ascend!\n \u2019Twere all the same. _Escape from the Created_\n To shapeless forms in liberated spaces!\n Enjoy what long ere this was dissipated!\n There whirls the press, like clouds on clouds unfolding;\n Then with stretched arm swing high the key thou\u2019rt holding!\n\n \u201cAt last a blazing tripod,[422] tells thee this,\n That there the utterly deepest bottom is.\n Its light to thee will then the Mothers show,\n Some in their seats, the others stand or go,\n At their own will: Formation, Transformation,\n The Eternal Mind\u2019s eternal recreation,\n Forms of all Creatures,\u2014there are floating free.\n They\u2019ll see thee not! for only wraiths they see.\n So pluck up heart,\u2014the danger then is great.\n Go to the tripod ere thou hesitate,\n And touch it with the key.\u201d\n\n\n\n\n CHAPTER V\n SYMBOLISM OF THE MOTHER AND OF REBIRTH\n\n\nThe vision following the creation of the hero is described by Miss\nMiller as a \u201cthrong of people.\u201d This representation is known to us from\ndream interpretation as being, above all, the symbol of mystery.[423]\nFreud thinks that this choice of symbol is determined on account of its\npossibility of representing the idea. The bearer of the mystery is\nplaced in opposition to the multitude of the ignorant. _The possession\nof the mystery cuts one off from intercourse with the rest of mankind._\nFor a very complete and smooth rapport with the surroundings is of great\nimportance for the management of the libido and the _possession of a\nsubjectively important secret generally creates a great disturbance_. It\nmay be said that the whole art of life shrinks to the one problem of how\nthe libido may be freed in the most harmless way possible. Therefore,\nthe neurotic derives special benefit in treatment when he can at last\nrid himself of his various secrets. The symbol of the crowd of people,\nchiefly the streaming and moving mass, is, as I have often seen,\nsubstituted for the great excitement in the unconscious, especially in\npersons who are outwardly calm.\n\nThe vision of the \u201cthrong\u201d develops further; horses emerge; a battle is\nfought. With Silberer, I might accept the significance of this vision as\nbelonging, first of all, in the \u201cfunctional category,\u201d because,\nfundamentally, the conception of the intermingling crowds is nothing but\nthe symbol of the present onrush of the mass of thought; likewise the\nbattle, and possibly the horses, which illustrate the movement. The\ndeeper significance of the appearance of the horses will be seen for the\nfirst time in the further course of our treatment of the mother\nsymbolism. The following vision has a more definite and significantly\nimportant character. Miss Miller sees a City of Dreams (\u201cCit\u00e9 de\nR\u00eaves\u201d). The picture is similar to one she saw a short time before on\nthe cover of a magazine. Unfortunately, we learn nothing further about\nit. One can easily imagine under this \u201cCit\u00e9 de R\u00eaves\u201d a fulfilled wish\ndream, that is to say, something very beautiful and greatly longed for;\na sort of heavenly Jerusalem, as the poet of the Apocalypse has dreamed\nit. The city is a maternal symbol, a woman who fosters the inhabitants\nas children. It is, therefore, intelligible that the two mother\ngoddesses, Rhea and Cybele, both wear the wall crown. The Old Testament\ntreats the cities of Jerusalem, Babel, etc., as women (_Isaiah_\nxlvii:1\u20135):\n\n \u201cCome down and sit in the dust, O virgin daughter of Babylon, sit on\n the ground: there is no throne, O daughter of the Chaldeans; for thou\n shalt no more be called tender and delicate. Take the millstones and\n grind meal; uncover thy locks, make bare the leg, uncover the thigh,\n pass over the rivers. That thy nakedness shall be uncovered, yea, thy\n shame shall be seen; sit thou silent, and get thee into darkness, O\n daughter of the Chaldeans; for thou shalt no more be called the lady\n of the kingdoms.\u201d\n\nJeremiah says of Babel (I:12):\n\n \u201cYour mother shall be sore confounded; she that bare you shall be\n ashamed.\u201d\n\nStrong, unconquered cities are virgins; colonies are sons and daughters.\nCities are also whores. Isaiah says of Tyre (xxiii:16):\n\n \u201cTake an harp, go about the city, thou harlot; thou hast been\n forgotten.\u201d\n\nAnd:\n\n \u201cHow does it come to pass that the virtuous city has become an\n harlot?\u201d\n\nWe come across a similar symbolism in the myth of Ogyges, the mythical\nking who rules in Egyptian Thebes and whose wife was appropriately named\nThebe. The B\u0153otian Thebes founded by Cadmus received on that account a\nsurname, \u201cOgygian.\u201d This surname was also given to the great flood, as\nit was called \u201cOgygian\u201d because it occurred under Ogyges. This\ncoincidence will be found later on to be hardly accidental. The fact\nthat the city and the wife of Ogyges bear the same name indicates that\nsomewhere a relation must exist between the city and the woman, which is\nnot difficult to understand, for the city is identical with the woman.\nWe meet a similar idea in Hindoo lore where Indra appears as the husband\nof Urvara, but Urvara means \u201cthe fertile land.\u201d In a similar way the\noccupancy of a country by the king was understood as marriage with the\nploughed land. Similar representations must have prevailed in Europe as\nwell. Princes had to guarantee, for example, a good harvest at their\naccession. The Swedish King Domaldi was actually killed on account of\nthe failure of the harvest (Ynglinga s\u00e2ga 18). In the Rama s\u00e2ga the hero\nRama marries S\u00eet\u00e2, the furrow of the field.[424] To the same group of\nideas belongs the Chinese custom of the Emperor ploughing a furrow at\nhis ascension to the throne. This idea of the soil being feminine also\nembraces the idea of continual companionship with the woman, a physical\ncommunication. Shiva, the Phallic God, is, like Mahadeva and Parwati,\nmale and female. He has even given one-half of his body to his consort\nParwati as a dwelling place.[425] Inman[426] gives us a drawing of a\nPundite of Ardanari-Iswara; one-half of the god is masculine, the other\nhalf feminine, and the genitals are in continuous cohabitation. The\nmotive of continuous cohabitation is expressed in a well-known lingam\nsymbol, which is to be found everywhere in Indian temples; the base is a\nfemale symbol, and within that is the phallus.[427] The symbol\napproaches very closely the Grecian mystic phallic basket and chests.\n(Compare with this the Eleusinian mysteries.) The chest or box is here a\nfemale symbol, that is, the mother\u2019s womb. This is a very well-known\nconception in the old mythologies.[428] The chest, basket or little\nbasket, with its precious contents, was thought of as floating on the\nwater; a remarkable inversion of the natural fact that the child floats\nin the amniotic fluid and that this is in the uterus.\n\nThis inversion brings about a great advantage for sublimation, for it\ncreates enormous possibilities of application for the myth-weaving\nphantasy, that is to say, for the annexation to the sun cycle. The Sun\nfloats over the sea like an immortal god, which every evening is\nimmersed in the maternal water and is born again renewed in the morning.\nFrobenius says:\n\n \u201cPerhaps in connection with the blood-red sunrise, the idea occurs\n that here a birth takes place, the birth of a young son; the question\n then arises inevitably, whence comes the paternity? How has the woman\n become pregnant? And since this woman symbolizes the same idea as the\n fish, which means the sea, (because we proceed from the assumption\n that the Sun descends into the sea as well as arises from it) thus the\n curious primitive answer is that this sea has previously swallowed the\n old Sun. Consequently the resulting myth is, that the woman (sea) has\n formerly devoured the Sun and now brings a new Sun into the world, and\n thus she has become pregnant.\u201d\n\nAll these sea-going gods are sun symbols. They are enclosed in a chest\nor an ark for the \u201cnight journey on the sea\u201d (Frobenius), often together\nwith a woman (again an inversion of the actual situation, but in support\nof the motive of continuous cohabitation, which we have met above).\nDuring the night journey on the sea the Sun-god is enclosed in the\nmother\u2019s womb, oftentimes threatened by dangers of all kinds. Instead of\nmany individual examples, I will content myself with reproducing the\nscheme which Frobenius has constructed from numberless myths of this\nsort:\n\n[Illustration: _To devour_ _West_ _East_ _W-E movement\u2014(sea journey)_\n_Heat-hair_ _To slip out_ _To open_ _To land_ _Sea journey_ _To set on\nfire or To cut off the heart_]\n\nFrobenius gives the following legend to illustrate this:\n\n \u201cA hero is devoured by a water monster in the West (to devour). The\n animal carries him within him to the East (sea journey). Meanwhile, he\n kindles a fire in the belly of the monster (to set on fire) and since\n he feels hungry he cuts off a piece of the hanging heart (to cut off\n the heart). Soon after he notices that the fish glides upon the dry\n land (to land); he immediately begins to cut open the animal from\n within outwards (to open) then he slides out (to slip out). In the\n fish\u2019s belly, it had been so hot, that all his hair had fallen out\n (heat-hair). The hero frequently frees all who were previously\n devoured (to devour all) and all now slide out (slip out).\u201d\n\nA very close parallel is Noah\u2019s journey during the flood, in which all\nliving creatures die; only he and the life guarded by him are brought to\na new birth. In a Melapolynesian legend (Frobenius) it is told that the\nhero in the belly of the King Fish took his weapon and cut open the\nfish\u2019s belly. \u201cHe slid out and saw a splendor, and he sat down and\nreflected. \u2018I wonder where I am,\u2019 he said. Then the sun rose with a\nbound and turned from one side to the other.\u201d The Sun has again slipped\nout. Frobenius mentions from the Ramayana the myth of the ape Hanuman,\nwho represents the Sun-hero. The sun in which Hanuman hurries through\nthe air throws a shadow upon the sea. The sea monster notices this and\nthrough this draws Hanuman toward itself; when the latter sees that the\nmonster is about to devour him, he stretches out his figure\nimmeasurably; the monster assumes the same gigantic proportions. As he\ndoes that Hanuman becomes as small as a thumb, slips into the great body\nof the monster and comes out on the other side. In another part of the\npoem it is said that he came out from the right ear of the monster (like\nRabelais\u2019 Gargantua, who also was born from the mother\u2019s ear). \u201cHanuman\nthereupon resumes his flight, and finds a new obstacle in another sea\nmonster, which is the mother of Rahus, the sun-devouring demon. The\nlatter draws Hanuman\u2019s shadow[429] to her in the same way. Hanuman again\nhas recourse to the earlier stratagem, becomes small and slips into her\nbody, but hardly is he there than he grows to a gigantic mass, swells\nup, tears her, kills her, and in that way makes his escape.\u201d\n\nThus we understand why the Indian fire-bringer M\u00e2tari\u00e7van is called \u201cthe\none swelling in the mother\u201d; the ark (little box, chest, cask, vessel,\netc.) is a symbol of the womb, just as is the sea, into which the Sun\nsinks for rebirth. From this circle of ideas we understand the\nmythologic statements about Ogyges; he it is who possesses the mother,\nthe City, who is united with the mother; therefore under him came the\ngreat flood, for it is a typical fragment of the sun myth that the hero,\nwhen united with the woman attained with difficulty, is exposed in a\ncask and thrown into the sea, and then lands for a new life on a distant\nshore. The middle part, the \u201cnight journey on the sea\u201d in the ark, is\nlacking in the tradition of Ogyges.[430] But the rule in mythology is\nthat the typical parts of a myth can be united in all conceivable\nvariations, which adds greatly to the extraordinary difficulty of the\ninterpretation of a particular myth without knowledge of all the others.\nThe meaning of this cycle of myths mentioned here is clear; it is the\nlonging _to attain rebirth through the return to the mother\u2019s womb, that\nis to say, to become as immortal as the sun_. This longing for the\nmother is frequently expressed in our holy scriptures.[431] I recall,\nparticularly the place in the epistle to the Galatians, where it is said\n(iv:26):\n\n (26) \u201cBut Jerusalem which is above is free, which is the mother of us\n all.\n\n (27) \u201cFor it is written, Rejoice, thou barren that beareth not: break\n forth and cry, thou that travailest not: for the desolate hath many\n more children than she which hath an husband.\n\n (28) \u201cNow we, brethren, as Isaac was, are the children of promise.\n\n (29) \u201cBut as he that was born after the flesh persecuted him that was\n born after the spirit, even so it is now.\n\n (30) \u201cNevertheless, what sayeth the scripture? Cast out the bondwoman\n and her son; for the son of a bondwoman shall not be heir with the son\n of a freewoman.\n\n (31) \u201cSo, then, brethren, we are not children of the bondwoman, but of\n the free.\u201d\n\nChapter v:\n\n (1) \u201cStand fast therefore in the liberty wherewith Christ has made us\n free.\u201d\n\nThe Christians are the children of the City Above, a symbol of the\nmother, not sons of the earthly city-mother, who is to be cast out; for\nthose born after the flesh are opposed to those born after the spirit,\nwho are not born from the mother in the flesh, but from a symbol for the\nmother. One must again think of the Indians at this point, who say the\nfirst people proceeded from the sword-hilt and a shuttle. The religious\nthought is bound up with the compulsion to call the mother no longer\nmother, but City, Source, Sea, etc. This compulsion can be derived from\nthe need to manifest an amount of libido bound up with the mother, but\nin such a way that the mother is represented by or concealed in a\nsymbol. The symbolism of the city we find well-developed in the\nrevelations of John, where two cities play a great part, one of which is\ninsulted and cursed by him, the other greatly desired. We read in\nRevelation (xvii:1):\n\n (1) \u201cCome hither: I will shew unto thee the judgment of the great\n whore that sitteth on many waters.\n\n (2) \u201cWith whom the kings of the earth have committed fornication and\n the inhabitants of the earth have been made drunk with the wine of her\n fornication.\n\n (3) \u201cSo he carried me away in the spirit into the wilderness: and I\n saw a woman sit on a scarlet colored beast, full of the names of\n blasphemy, and having seven heads and ten horns.\n\n (4) \u201cAnd the woman was arrayed in purple and scarlet colors, and\n decked with gold and precious stones and pearls, having a golden\n cup[432] in her hand full of abominations and filthiness of her\n fornication.\n\n (5) \u201cAnd upon her forehead was a name written: _Mystery. Babylon the\n great. The Mother of Harlots and Abominations of the Earth._\n\n (6) \u201cAnd I saw the woman drunken with the blood of saints, and with\n the blood of the martyrs of Jesus: and when I saw her I wondered with\n a great admiration.\u201d\n\nHere follows an interpretation of the vision unintelligible to us, from\nwhich we can only emphasize the point that the seven heads[433] of the\ndragon means the seven hills upon which the woman sits. This is probably\na distinct allusion to Rome, the city whose temporal power oppressed the\nworld at the time of the Revelation. The waters upon which the woman\n\u201cthe mother\u201d sits are \u201cpeoples and throngs and nations and tongues.\u201d\nThis also seems to refer to Rome, for she is the mother of peoples and\npossessed all lands. Just as in common speech, for example, colonies are\ncalled daughters, so the people subject to Rome are like members of a\nfamily subject to the mother. In another version of the picture, the\nkings of the people, namely, the fathers, commit fornication with this\nmother. Revelation continues (xviii: 2):\n\n (2) \u201cAnd he cried mightily with a strong voice, saying, Babylon the\n Great is fallen, is fallen, and is become the habitation of devils,\n and the hold of every foul spirit, and a cage of every unclean and\n hateful bird.\n\n (3) \u201cFor all nations have drunk of the wine of the wrath of her\n fornication.\u201d\n\nThus this mother does not only become the mother of all abominations,\nbut also in truth the receptacle of all that is wicked and unclean. The\nbirds are images of souls;[434] therefore, this means all souls of the\ncondemned and evil spirits. Thus the mother becomes Hecate, the\nunderworld, the City of the damned itself. We recognize easily in the\nancient idea of the woman on the dragon,[435] the above-mentioned\nrepresentation of Echnida, the mother of the infernal horrors. Babylon\nis the idea of the \u201cterrible\u201d mother, who seduces all people to whoredom\nwith devilish temptation, and makes them drunk with her wine. The\nintoxicating drink stands in the closest relation to fornication, for it\nis also a libido symbol, as we have already seen in the parallel of fire\nand sun. After the fall and curse of Babylon, we find in Revelation\n(xix:6\u20137) the hymn which leads from the under half to the upper half of\nthe mother, where now everything is possible which would be impossible\nwithout the repression of incest:\n\n (6) \u201cAlleluia, the Lord God omnipotent reigneth.\n\n (7) \u201cLet us be glad and rejoice, and give honor to him: for the\n marriage of the Lamb is come,[436] and his wife hath made herself\n ready.\n\n (8) \u201cAnd to her was granted that she should be arrayed in fine linen,\n clean and white: for the fine linen is the righteousness of saints.\n\n (9) \u201cAnd he saith unto me, \u2018Write, Blessed are they which are called\n unto the marriage supper of the Lamb.\u2019\u201d\n\nThe Lamb is the son of man who celebrates his marriage with the \u201cwoman.\u201d\nWho the \u201cwoman\u201d is remains obscure at first. But Revelation (xxi:9)\nshows us which \u201cwoman\u201d is the bride, the Lamb\u2019s wife:\n\n (9) \u201cCome hither, I will show thee the bride, the Lamb\u2019s wife.[437]\n\n (10) \u201cAnd he carried me away in the spirit to a great and high\n mountain, and showed me that great city, the holy Jerusalem,\n descending out of heaven from God, having the glory of God.\u201d\n\nIt is evident from this quotation, after all that goes before, that the\nCity, the heavenly bride, who is here promised to the Son, is the\nmother.[438] In Babylon the impure maid was cast out, according to the\nEpistle to the Galatians, so that here in heavenly Jerusalem the\nmother-bride may be attained the more surely. It bears witness to the\nmost delicate psychologic perception that the fathers of the church who\nformulated the canons preserved this bit of the symbolic significance of\nthe Christ mystery. It is a treasure house for the phantasies and myth\nmaterials which underlie primitive Christianity.[439] The further\nattributes which were heaped upon the heavenly Jerusalem make its\nsignificance as mother overwhelmingly clear:\n\n (1) \u201cAnd he shewed me a pure river of water of life, clear as crystal,\n proceeding out of the throne of God and of the Lamb.\n\n (2) \u201cIn the midst of the street of it, and on either side of the\n river, was there the tree of life, which bare twelve manner of fruits,\n and yielded her fruit every month, and the leaves of the tree were for\n the healing of nations.\n\n (3) \u201cAnd there shall be no more curse.\u201d\n\nIn this quotation we come upon the symbol of the waters, which we found\nin the mention of Ogyges in connection with the city. The maternal\nsignificance of water belongs to the clearest symbolism in the realm of\nmythology,[440] so that the ancients could say: \u1f20 \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1\u2014\u03c4\u1fc6\u03c2 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b5\u03c9\u03c2\n\u03c3\u03cd\u03bc\u03b2\u03bf\u03bb\u03bf\u03bd.[441] From water comes life;[442] therefore, of the two gods\nwhich here interest us the most, Christ and Mithra, the latter was born\nbeside a river, according to representations, while Christ experienced\nhis new birth in the Jordan; moreover, he is born from the \u03a0\u03b7\u03b3\u03ae,[443]\nthe \u201csempiterni fons amoris,\u201d the mother of God, who by the\nheathen-Christian legend was made a nymph of the Spring. The \u201cSpring\u201d is\nalso found in Mithracism. A Pannonian dedication reads, \u201cFonti perenni.\u201d\nAn inscription in Apulia is dedicated to the \u201cFons Aeterni.\u201d In Persia,\nArdv\u00ee\u00e7\u00fbra is the well of the water of life. Ardv\u00ee\u00e7\u00fbra-Anahita is a\ngoddess of water and love (just as Aphrodite is born from foam). The\nneo-Persians designate the Planet Venus and a nubile girl by the name\n\u201cNahid.\u201d In the temples of Anaitis there existed prostitute Hierodules\n(harlots). In the Sakaeen (in honor of Anaitis) there, occurred ritual\ncombats as in the festival of the Egyptian Ares and his mother. In the\nVedas the waters are called M\u00e2tritam\u00e2h\u2014the most maternal.[443] All that\nis living rises as does the sun, from the water, and at evening plunges\ninto the water. Born from the springs, the rivers, the seas, at death\nman arrives at the waters of the Styx in order to enter upon the \u201cnight\njourney on the sea.\u201d The wish is that the black water of death might be\nthe water of life; that death, with its cold embrace, might be the\nmother\u2019s womb, just as the sea devours the sun, but brings it forth\nagain out of the maternal womb (Jonah motive[444]). Life believes not in\ndeath.\n\n \u201cIn the flood of life, in the torrent of deeds,\n I toss up and down,\n I am blown to and fro!\n Cradle and grave,\n An eternal sea;\n A changing web,\n A glowing life.\u201d \u2014_Goethe: Faust._\n\nThat \u03be\u03cd\u03bb\u03bf\u03bd \u03b6\u03c9\u1fc6\u03c2, the wood of life, or the tree of life, is a maternal\nsymbol would seem to follow from the previous deductions. The etymologic\nconnection of \u1f55\u03bf, \u1f55\u03bb\u03b5, \u03c5\u1f31\u03cc\u03c2, in the Indo-Germanic root suggests the\nblending of the meanings in the underlying symbolism of mother and of\ngeneration. The tree of life is probably, first of all, a fruit-bearing\ngenealogical tree, that is, a mother-image. Countless myths prove the\nderivation of man from trees; many myths show how the hero is enclosed\nin the maternal tree\u2014thus dead Osiris in the column, Adonis in the\nmyrtle, etc. Numerous female divinities were worshipped as trees, from\nwhich resulted the cult of the holy groves and trees. It is of\ntransparent significance when Attis castrates himself under a pine tree,\ni. e. he does it because of the mother. Goddesses were often worshipped\nin the form of a tree or of a wood. Thus Juno of Thespi\u00e6 was a branch of\na tree, Juno of Samos was a board. Juno of Argos was a column. The\nCarian Diana was an uncut piece of wood. Athene of Lindus was a polished\ncolumn. Tertullian calls Ceres of Pharos \u201crudis palus et informe lignum\nsine effigie.\u201d Athenaeus remarks of Latona at Dalos that she is \u03be\u1f50\u03bb\u03b9\u03bd\u03bf\u03bd\n\u1f04\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd, a shapeless piece of wood.[445] Tertullian calls an Attic\nPallas \u201ccrucis stipes,\u201d a wooden pale or mast. The wooden pale is\nphallic, as the name suggests, \u03c6\u03ac\u03bb\u03b7\u03c2, Pallus. The \u03c6\u03b1\u03bb\u03bb\u03cc\u03c2 is a pale, a\nceremonial lingam carved out of figwood, as are all Roman statues of\nPriapus. \u03a6\u03ac\u03bb\u03bf\u03c2 means a projection or centrepiece on the helmet, later\ncalled \u03ba\u1ff6\u03bd\u03bf\u03c2 just as \u1f00\u03bd\u03b1\u03c6\u03b1\u03bb-\u03b1\u03bd\u03c4\u03af\u03b1\u03c3\u03b9\u03c2 signifies baldheadedness on the\nforepart of the head, and \u03c6\u03b1\u03bb\u03b1\u03ba\u03c1\u03cc\u03c2 signifies baldheadedness in regard to\nthe \u03c6\u03ac\u03bb\u03bf\u03c2-\u03ba\u1ff6\u03bd\u03bf\u03c2 of the helmet; a semi-phallic meaning is given to the\nupper part of the head as well.[446] \u03a6\u03ac\u03bb\u03bb\u03b7\u03bd\u03bf\u03c2 has, besides \u03c6\u03b1\u03bb\u03bb\u03cc\u03c2, the\nsignificance of \u201cwooden\u201d; \u03c6\u03b1\u03bb-\u03ac\u03b3\u03b3\u03c9\u03bc\u03b1, \u201ccylinder\u201d; \u03c6\u03ac\u03bb\u03b1\u03b3\u03be, \u201ca round\nbeam.\u201d The Macedonian battle array, distinguished by its powerful\nimpetus, is called \u03c6\u03ac\u03bb\u03b1\u03b3\u03be; moreover, the finger-joint[447] is called\n\u03c6\u03ac\u03bb\u03b1\u03b3\u03be. \u03c6\u03ac\u03bb\u03bb\u03b1\u03b9\u03bd\u03b1 or \u03c6\u03ac\u03bb\u03b1\u03b9\u03bd\u03b1 is a whale. Now \u03c6\u03b1\u03bb\u03cc\u03c2 appears with the\nmeaning \u201cshining, brilliant.\u201d The Indo-Germanic root is _bhale_ = to\nbulge, to swell.[448] Who does not think of Faust?\n\n \u201cIt grows, it shines, increases in my hand!\u201d\n\nThat is primitive libido symbolism, which shows how immediate is the\nconnection between phallic libido and light. The same relations are\nfound in the Rigveda in Rudra\u2019s utterances.\n\n _Rigveda_ 1, 114, 3:\n\n \u201cMay we obtain your favor, thou man ruling, Oh urinating Rudra.\u201d\n\nI refer here to the previously mentioned phallic symbolism of Rudra in\nthe Upanishads:\n\n (4) \u201cWe call for help below to the flaming Rudra, to the one bringing\n the sacrifice; him who encircles and wanders (wandering in the vault\n of Heaven) to the seer.\u201d\n\n 2, 33, 5:\n\n \u201cHe who opens up the sweet, who listens to our calls, the ruddy one,\n with the beautiful helmet, may he not give us over to the powers of\n jealousy.\n\n (6) \u201cI have been rejoiced by the bull connected with Marut, the\n supplicating one with strong force of life.\n\n (8) \u201cSound the powerful song of praise to the ruddy bull to the white\n shining one; worship the flaming one with honor, we sing of the\n shining being Rudra.\n\n \u201cMay Rudra\u2019s missile (arrow) not be used on us, may the great\n displeasure of the shining one pass us by: Unbend the firm (bow or\n hard arrow?) for the princes, thou who blessest with the waters of thy\n body (generative strength), be gracious to our children and\n grandchildren.\u201d[449]\n\nIn this way we pass from the realm of mother symbolism imperceptibly\ninto the realm of male phallic symbolism. This element also lies in the\ntree, even in the family tree, as is distinctly shown by the medi\u00e6val\nfamily trees. From the first ancestor there grows upward, in the place\nof the \u201cmembrum virile,\u201d the trunk of the great tree. The bisexual\nsymbolic character of the tree is intimated by the fact that in Latin\ntrees have a masculine termination and a feminine gender.[450] The\nfeminine (especially the maternal) meaning of the forest and the phallic\nsignificance of trees in dreams is well known. I mention an example.\n\nIt concerns a woman who had always been nervous, and who, after many\nyears of marriage, became ill as a result of the typical retention of\nthe libido. She had the following dream after she had learned to know a\nyoung man of many engaging free opinions who was very pleasing to her:\nShe found herself in a garden where stood a remarkable exotic tree with\nstrange red fleshy flowers or fruits. She picked them and ate them.\nThen, to her horror, she felt that she was poisoned. This dream idea may\neasily be understood by means of the antique or poetic symbolism, so I\ncan spare information as to the analytic material.\n\nThe double significance of the tree is readily explained by the fact\nthat such symbols are not to be understood \u201canatomically\u201d but\npsychologically as libido symbols; therefore, it is not permissible to\ninterpret the tree on account of its similar form as directly phallic;\nit can also be called a woman or the uterus of the mother. The\nuniformity of the significance lies alone in the similarity to the\nlibido.[451] One loses one\u2019s way in one \u201ccul de sac\u201d after another by\nsaying that this is the symbol substituted for the mother and that for\nthe penis. In this realm there is no fixed significance of things. The\nonly reality here is the libido, for which \u201call that is perishable is\nmerely a symbol.\u201d It is not the physical actual mother, but the libido\nof the son, the object of which was once the mother. We take mythologic\nsymbols much too concretely and wonder at every step about the endless\ncontradictions. These contradictions arise only because we constantly\nforget that in the realm of phantasy \u201cfeeling is all.\u201d Whenever we read,\ntherefore, \u201chis mother was a wicked sorcerer,\u201d the translation is as\nfollows: The son is in love with her, namely, he is unable to detach his\nlibido from the mother-imago; he therefore suffers from incestuous\nresistance.\n\nThe symbolism of water and trees, which are met with as further\nattributes in the symbol of the City, also refer to that amount of\nlibido which unconsciously is fastened to the mother-imago. In certain\nparts of Revelation the unconscious psychology of religious longing is\nrevealed, namely, the longing for the _mother_.[452] The expectation of\nRevelation ends in the mother: \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03bd \u03ba\u03b1\u03c4\u03ac\u03b8\u03b5\u03bc\u03b1 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b1\u03b9 \u1f14\u03c4\u03b9 (\u201cand\nthere shall be no more curse\u201d). There shall be no more sins, no\nrepression, no disharmony with one\u2019s self, no guilt, no fear of death\nand no pain of separation more!\n\nThus Revelation echoes that same radiant mystical harmony which was\ncaught again 2,000 years later and expressed poetically in the last\nprayer of Dr. Marianus:\n\n \u201cPenitents, look up, elate,\n Where she beams salvation;\n Gratefully to blessed fate\n Grow, in recreation!\n Be our souls, as they have been,\n Dedicate to thee!\n Virgin Holy, Mother, Queen,\n Goddess, gracious be!\u201d \u2014_Goethe: Faust._\n\nOne principal question arises at the sight of this beauty and greatness\nof feeling, that is, whether the primary tendency compensated by\nreligion is not too narrowly understood as incestuous. I have previously\nobserved in regard to this that I consider the \u201cresistance opposed to\nlibido\u201d as in a general way coincident with the incest prohibition. I\nmust leave open for the present the definition of the psychological\nincest conception. However, I will here emphasize the point that it is\nmost especially the totality of the sun myth which proves to us that the\nfundamental basis of the \u201cincestuous\u201d desire does not aim at\ncohabitation, but at the special thought of becoming a child again, of\nturning back to the parent\u2019s protection, of coming into the mother once\nmore in order to be born again. But incest stands in the path to this\ngoal, that is to say, the necessity of in some way again gaining\nentrance into the mother\u2019s womb. One of the simplest ways would be to\nimpregnate the mother, and to reproduce one\u2019s self identically. But here\nthe incest prohibition interferes; therefore, the myths of the sun or of\nrebirth teem with all possible proposals as to how incest can be evaded.\nA very simple method of avoidance is to transform the mother into\nanother being or to rejuvenate[453] her after birth has occurred, to\nhave her disappear again or have her change back. It is not incestuous\ncohabitation which is desired, but the rebirth, which now is attained\nmost readily through cohabitation. But this is not the only way,\nalthough perhaps the original one. The resistance to the incest\nprohibition makes the phantasy inventive; for example, it was attempted\nto impregnate the mother by means of a magic charm of fertility (to wish\nfor a child). Attempts in this respect remain in the stage of mythical\nphantasies; but they have one result, and that is the exercise of the\nphantasy which gradually produces paths through the creation of\nphantastic possibilities, in which the libido, taking an active part,\ncan flow off. Thus the libido becomes _spiritualized in an imperceptible\nmanner_. The power \u201cwhich always wishes evil\u201d thus creates a spiritual\nlife. Therefore, in religions, this course is now raised to a system. On\nthat account it is exceedingly instructive to see how religion takes\npains to further these symbolic transferences.[454] The New Testament\nfurnishes us with an excellent example in regard to this. Nicodemus, in\nthe speech regarding rebirth, cannot forbear understanding the matter\nvery realistically.\n\n _John_ iii:4:\n\n (4) \u201cHow can a man be born when he is old? Can he enter a second time\n into his mother\u2019s womb, and be born?\u201d\n\nBut Jesus endeavors to raise into purity the sensuous view of\nNicodemus\u2019s mind moulded in materialistic heaviness, and announces to\nhim\u2014really the same\u2014and yet not the same:\n\n (5) \u201cVerily, verily, I say unto thee, Except a man be born of water\n and of the spirit, he cannot enter into the kingdom of God.\n\n (6) \u201cThat which is born of the flesh is flesh: and that which is born\n of the spirit is spirit.\n\n (7) \u201cMarvel not that I said unto thee, Ye must be born again.\n\n (8) \u201cThe wind bloweth where it listeth, and thou hearest the sound\n thereof, but canst not tell whence it cometh and whither it goeth; so\n is everyone that is born of the spirit.\u201d\n\nTo be born of water means simply to be born from the mother\u2019s womb. To\nbe born of the spirit means to be born from the fructifying breath of\nthe wind; this we learn from the Greek text (where spirit and wind are\nexpressed by the same word, \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1) \u03c4\u1f78 \u03b3\u03b5\u03b3\u03b5\u03bd\u03bd\u03b7\u03bc\u03ad\u03bd\u03bf\u03bd \u1f10\u03ba \u03c4\u1fc6\u03c2 \u03c3\u03b1\u03c1\u03ba\u03bf\u03c2 \u03c3\u03ac\u03c1\u03be\n\u1f10\u03c3\u03c4\u03b9\u03bd, \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03b3\u03b5\u03b3\u03b5\u03bd\u03bd\u03b7\u03bc\u03ad\u03bd\u03bf\u03bd \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03ac \u1f10\u03c3\u03c4\u03b9\u03bd.\u2014\u03a4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u1f45\u03c0\u03bf\u03c5\n\u03b8\u03ad\u03bb\u03b5\u03b9 \u03c0\u03bd\u03b5\u1fd6,[455] etc.\n\nThis symbolism rose from the same need as that which produced the\nEgyptian legend of the vultures, the mother symbol. They were only\nfemales and were fertilized by the wind. One recognizes very clearly the\nethical demand as the foundation of these mythologic assertions: _thou\nmust say of the mother that she was not impregnated by a mortal in the\nordinary way, but by a spiritual being in an unusual manner_. This\ndemand stands in strict opposition to the real truth; therefore, the\nmyth is a fitting solution. One can say it was a hero who died and was\nborn again in a remarkable manner, and in this way attained immortality.\nThe need which this demand asserts is evidently a prohibition against a\ndefinite phantasy concerning the mother. A son may naturally think that\na father has generated him in a carnal way, but not that he himself\nimpregnated the mother and so caused himself to be born again into\nrenewed youth. This incestuous phantasy which for some reason possesses\nan extraordinary strength,[456] and, therefore, appears as a compulsory\nwish, is repressed and, conforming to the above demand, under certain\nconditions, expresses itself again, symbolically, concerning the problem\nof birth, or rather concerning individual rebirth from the mother. In\nJesus\u2019s challenge to Nicodemus we clearly recognize this tendency:\n\u201cThink not carnally or thou art carnal, but think symbolically, then art\nthou spirit.\u201d It is evident how extremely educative and developing this\ncompulsion toward symbolism can be. Nicodemus would remain fixed in low\ncommonplaces if he did not succeed in raising himself through symbols\nabove this repressed incestuous desire. As a righteous philistine of\nculture, he probably was not very anxious for this effort, because men\nseem really to remain satisfied in repressing the incestuous libido, and\nat best to express it by some modest religious exercises. Yet it seems\nto be important, on the other side, that man should not merely renounce\nand repress and thereby remain firmly fixed in the incestuous bond, but\nthat he should redeem those dynamic forces which lie bound up in incest,\nin order to fulfil himself. For man needs his whole libido, to fill out\nthe boundaries of his personality, and then, for the first time, he is\nin a condition to do his best. The paths by which man may manifest his\nincestuously fixed libido seem to have been pointed out by the religious\nmythologic symbols. On this account Jesus teaches Nicodemus: \u201cThou\nthinkest of thy incestuous wish for rebirth, but thou must think that\nthou art born from the water and that thou art generated by the breath\nof the wind,[457] and in this way thou shalt share in eternal life.\u201d\n\nThus the libido which lies inactive in the incestuous bond repressed and\nin fear of the law and the avenging Father God can be led over into\nsublimation through the symbol of baptism (birth from water) and of\ngeneration (spiritual birth) through the symbol of the descent of the\nHoly Ghost. Thus man becomes a child[458] again and is born into a\ncircle of brothers and sisters; but his mother is the \u201ccommunion of the\nsaints,\u201d the church, and his circle of brothers and sisters is humanity,\nwith whom he is united anew in the common inheritance of the primitive\nsymbol.\n\nIt seems that at the time in which Christianity had its origin this\nprocess was especially necessary; for that period, as the result of the\nincredible contrast between slavery and the freedom of the citizens and\nmasters, had entirely lost the consciousness of the common bond of\nmankind. One of the next and most essential reasons for the energetic\nregression to the infantile in Christianity, which goes hand in hand\nwith the revival of the incest problem, was probably to be found in the\nfar-reaching depreciation of women. At that time sexuality was so easily\nattainable that the result could only be a very excessive depreciation\nof the sexual object. The existence of personal values was first\ndiscovered by Christianity, and there are many people who have not\ndiscovered it even in the present day. However, the depreciation of the\nsexual object hinders the outflow of that libido which cannot be\nsatisfied by sexual activity, because it belongs to an already\ndesexualized higher order. (If it were not so, a Don Juan could never be\nneurotic; but the contrary is the case.) For how might those higher\nvaluations be given to a worthless, despised object? Therefore, the\nlibido, after having seen a \u201cHelen in every woman\u201d for so long a time,\nsets out on a search for the difficult to obtain, the worshipped, but\nperhaps unattainable, goal, and which in the unconscious is the mother.\nTherefore the symbolic needs, based on the incest resistance, arise\nagain in an increased degree, which promptly transforms the beautiful,\nsinful world of the Olympian Gods into incomprehensible, dreamlike, dark\nmysteries, which, with their accessions of symbols and obscure\nmeaningful texts, remove us very far from the religious feelings of that\nRoman-Gr\u00e6co world. When we see how much trouble Jesus took to make\nacceptable to Nicodemus the symbolic perception of things, that is to\nsay, really a repression and veiling over of the actual facts, and how\nimportant it was for the history of civilization in general, that people\nthought and still think in this way, then we understand the revolt which\nis raised everywhere against the psychologic discovery of the true\nbackground of the neurotic or normal symbolism. Always and everywhere we\nencounter the odious realm of sexuality, which represents to all\nrighteous people of to-day something defiled. However, less than 2,000\nyears have passed since the religious cult of sexuality was more or less\nopenly in full bloom. To be sure, they were heathen and did not know\nbetter, but the nature of religious power does not change from cycle to\ncycle. If one has once received an effectual impression of the sexual\ncontents of the ancient cults, and if one realizes oneself that the\nreligious experience, that is, the union[459] with the God of antiquity,\nwas understood by antiquity as a more or less concrete coitus, then\ntruly one can no longer fancy that the motor forces of a religion have\nsuddenly become wholly different since the birth of Christ. Exactly the\nsame thing has occurred as with the hysteric who at first indulges in\nsome quite unbeautiful, infantile sexual manifestations and afterwards\ndevelops a hyper\u00e6sthetic negation in order to convince every one of his\nspecial purity. _Christianity, with its repression of the manifest\nsexual, is the negative of the ancient sexual cult._ The original cult\nhas changed its tokens.[460] One only needs to realize how much of the\ngay paganism, even to the inclusion of unseemly Gods, has been taken\ninto the Christian church. Thus the old indecent Priapus celebrated a\ngay festival of resurrection in St. Tychon.[461] Also partly in the\nphysicians Sts. Kosma and Damien, who graciously condescended to accept\nthe \u201cmembra virilia\u201d in wax at their festival.[462] St. Phallus of old\nmemories emerges again to be worshipped in country chapels, to say\nnothing of the rest of the paganism!\n\nThere are those who have not yet learned to recognize sexuality as a\nfunction equivalent to hunger and who, therefore, consider it as\ndisgraceful that certain taboo institutions which were considered as\nasexual refuges are now recognized as overflowing with sexual symbolism.\nThose people are doomed to the painful realization that such is still\nthe case, in spite of their great revolt. One must learn to understand\nthat, opposed to the customary habit of thought, psychoanalytic thinking\nreduces and resolves those symbolic structures which have become more\nand more complicated through countless elaboration. This means a course\nof reduction which would be an intellectual enjoyment if the object were\ndifferent. But here it becomes distressing, not only \u00e6sthetically, but\napparently also ethically, because the repressions which are to be\novercome have been brought about by our best intentions. We must\ncommence to overcome our virtuousness with the certain fear of falling\ninto baseness on the other side. This is certainly true, for\nvirtuousness is always inwardly compensated by a great tendency towards\nbaseness; and how many profligates are there who inwardly preserve a\nmawkish virtue and moral megalomania? Both categories of men turn out to\nbe snobs when they come in contact with analytic psychology, because the\nmoral man has imagined an objective and cheap verdict on sexuality and\nthe unmoral man is entirely unaware of the vulgarity of his sexuality\nand of his incapacity for an unselfish love. One completely forgets that\none can most miserably be carried away, not only by a vice, but also by\na virtue. There is a fanatic orgiastic self-righteousness which is just\nas base and which entails just as much injustice and violence as a vice.\n\nAt this time, when a large part of mankind is beginning to discard\nChristianity, it is worth while to understand clearly why it was\noriginally accepted. It was accepted in order to escape at last from the\nbrutality of antiquity. As soon as we discard it, licentiousness\nreturns, as impressively exemplified by life in our large modern cities.\nThis step is not a forward step, but a backward one. It is as with\nindividuals who have laid aside one form of transference and have no new\none. Without fail they will occupy regressively the old path of\ntransference, to their great detriment, because the world around them\nhas since then essentially changed. He who is repelled by the historical\nand philosophical weakness of the Christian dogmatism and the religious\nemptiness of an historical Jesus, of whose person we know nothing and\nwhose religious value is partly Talmudic, partly Hellenic wisdom, and\ndiscards Christianity, and therewith Christian morality, is certainly\nconfronted with the ancient problem of licentiousness. To-day the\nindividual still feels himself restrained by the public hypocritical\nopinion, and, therefore, prefers to lead a secret, separate life, but\npublicly to represent morality. It might be different if men in general\nall at once found the moral mask too dull, and if they realized how\ndangerously their beasts lie in wait for each other, and then truly a\nfrenzy of demoralization might sweep over humanity. This is the dream,\nthe wish dream, of the morally limited man of to-day; he forgets\nnecessity, which strangles men and robs them of their breath, and which\nwith a stern hand interrupts every passion.\n\nIt must not be imputed to me that I am wishing to refer the libido back\nby analytical reduction to the primitive, almost conquered, stages,\nentirely forgetting the fearful misery this would entail for humanity.\nIndeed, some individuals would let themselves be transported by the\nold-time frenzy of sexuality, from which the burden of guilt has been\nremoved, to their own greatest detriment.\n\nBut these are the ones who under other circumstances would have\nprematurely perished in some other way. However, I well know the most\neffectual and most inexorable regulator of human sexuality. This is\nnecessity. With this leaden weight human lust will never fly too high.\n\nTo-day there are countless neurotics who are so simply because they do\nnot know how to seek happiness in their own manner. They do not even\nrealize where the lack lies. And besides these neurotics there are many\nmore normal people\u2014and precisely people of the higher type\u2014who feel\nrestricted and discontented. For all these reduction to the sexual\nelements should be undertaken, in order that they may be reinstated into\nthe possession of their primitive self, and thereby learn to know and\nvalue its relation to the entire personality. In this way alone can\ncertain requirements be fulfilled and others be repudiated as unfit\nbecause of their infantile character. In this way the individual will\ncome to realize that certain things are to be sacrificed, although they\nare accomplished, _but in another sphere_. We imagine that we have long\nrenounced, sacrificed and cut off our incest wish, and that nothing of\nit is left. But it does not occur to us that this is not true, but that\nwe unconsciously commit incest in another territory. In religious\nsymbols, for example, we come across incest.[463] We consider the\nincestuous wish vanished and lost, and then rediscover it in full force\nin religion. This process or transformation has taken place\nunconsciously in secular development. Just as in Part I it is shown that\na similar unconscious transformation of the libido is an ethically\nworthless pose, and with which I compared the Christianity of early\nRoman antiquity, where evidently licentiousness and brutality were\nstrongly resisted, so here I must remark in regard to the sublimation of\nthe incestuous libido, that the belief in the religious symbol has\nceased to be an ethical ideal; but it is an unconscious transformation\nof the incest wish into symbolic acts and symbolic concepts which cheat\nmen, as it were, so that heaven appears to them as a father and earth as\na mother and the people upon it children and brothers and sisters. Thus\nman can remain a child for all time and satisfy his incest wish all\nunawares. This state would doubtless be ideal[464] if it were not\ninfantile and, therefore, merely a one-sided wish, which maintains a\nchildish attitude. _The reverse is anxiety._ Much is said of pious\npeople who remain unshaken in their trust in God and wander unswervingly\nsafe and blessed through the world. I have never seen this Chidher yet.\nIt is probably a wish figure. The rule is great uncertainty among\nbelievers, which they drown with fanatical cries among themselves or\namong others; moreover, they have religious doubts, moral uncertainty,\ndoubts of their own personality, feelings of guilt and, deepest of all,\ngreat fear of the opposite aspect of reality, against which the most\nhighly intelligent people struggle with all their force. This other side\nis the devil, the adversary or, expressed in modern terms, the\ncorrective of reality, of the infantile world picture, which has been\nmade acceptable through the predominating pleasure principle.[465] But\nthe world is not a garden of God, of the Father, but a place of terrors.\nNot only is heaven no father and earth no mother and the people not\nbrothers nor sisters, but they represent hostile, destroying powers, to\nwhich we are abandoned the more surely, the more childishly and\nthoughtlessly we have entrusted ourselves to the so-called Fatherly hand\nof God. One should never forget the harsh speech of the first Napoleon,\nthat the good God is always on the side of the heaviest artillery.\n\nThe religious myth meets us here as one of the greatest and most\nsignificant human institutions which, despite misleading symbols,\nnevertheless gives man assurance and strength, so that he may not be\noverwhelmed by the monsters of the universe. The symbol, considered from\nthe standpoint of actual truth, is misleading, indeed, but it is\n_psychologically true_,[466] because it was and is the bridge to all the\ngreatest achievements of humanity.\n\nBut this does not mean to say that this unconscious way of\ntransformation of the incest wish into religious exercises is the only\none or the only possible one. There is also a conscious recognition and\nunderstanding with which we can take possession of this libido which is\nbound up in incest and transformed into religious exercises so that we\nno longer need the stage of religious symbolism for this end. It is\nthinkable that instead of doing good to our fellow-men, for \u201cthe love of\nChrist,\u201d we do it from the knowledge that humanity, even as ourselves,\ncould not exist if, among the herd, the one could not sacrifice himself\nfor the other. _This would be the course of moral autonomy, of perfect\nfreedom, when man could without compulsion wish that which he must do,\nand this from knowledge, without delusion through belief in the\nreligious symbols._\n\nIt is a positive creed which keeps us infantile and, therefore,\nethically inferior. Although of the greatest significance from the\ncultural point of view and of imperishable beauty from the \u00e6sthetic\nstandpoint, this delusion can no longer ethically suffice humanity\nstriving after moral autonomy.\n\nThe infantile and moral danger lies in belief in the symbol because\nthrough that we guide the libido to an imaginary reality. The simple\nnegation of the symbol changes nothing, for the entire mental\ndisposition remains the same; we merely remove the dangerous object. But\nthe object is not dangerous; the danger is our own infantile mental\nstate, for love of which we have lost something very beautiful and\ningenious through the simple abandonment of the religious symbol. I\nthink _belief should be replaced by understanding_; then we would keep\nthe beauty of the symbol, but still remain free from the depressing\nresults of submission to belief. This would be the psychoanalytic cure\nfor belief and disbelief.\n\n\nThe vision following upon that of the city is that of a \u201cstrange fir\ntree with gnarled branches.\u201d This vision does not seem extraordinary to\nus after all that we have learned of the tree of life and its\nassociations with the city and the waters of life. This especial tree\nseems simply to continue the category of the mother symbols. The\nattribute \u201cstrange\u201d probably signifies, as in dreams, a special\nemphasis, that is, a special underlying complex material. Unfortunately,\nthe author gives us no individual material for this. As the tree already\nsuggested in the symbolism of the city is particularly emphasized\nthrough the further development of Miss Miller\u2019s visions here, I find it\nnecessary to discuss at some length the history of the symbolism of the\ntree.\n\nIt is well known that trees have played a large part in the cult myth\nfrom the remotest times. The typical myth tree is the tree of paradise\nor of life which we discover abundantly used in Babylonian and also in\nJewish lore; and in prechristian times, the pine tree of Attis, the tree\nor trees of Mithra; in Germanic mythology, Ygdrasil and so on. The\nhanging of the Attis image on the pine tree; the hanging of Marsyas,\nwhich became a celebrated artistic motive; the hanging of Odin; the\nGermanic hanging sacrifices\u2014indeed, the whole series of hanged\ngods\u2014teaches us that the hanging of Christ on the cross is not a unique\noccurrence in religious mythology, but belongs to the same circle of\nideas as others. In this world of imagery the cross of Christ is the\ntree of life, and equally the wood of death. This contrast is not\nastounding. Just as the origin of man from trees was a legendary idea,\nso there were also burial customs, in which people were buried in hollow\ntrees. From that the German language retains even now the expression\n\u201cTotenbaum\u201d (tree of death) for a coffin. Keeping in mind the fact that\nthe tree is predominantly a mother symbol, then the mystic significance\nof this manner of burial can be in no way incomprehensible to us. _The\ndead are delivered back to the mother for rebirth._ We encounter this\nsymbol in the Osiris myth, handed down by Plutarch,[467] which is, in\ngeneral, typical in various aspects. Rhea is pregnant with Osiris; at\nthe same time also with Isis; Osiris and Isis mate even in the mother\u2019s\nwomb (motive of the night journey on the sea with incest). Their son is\nArueris, later called Horus. It is said of Isis that she was born \u201cin\nabsolute humidity\u201d (\u03c4\u03b5\u03c4\u03ac\u03c1\u03c4\u1fc3 \u03b4\u1f72 \u03c4\u1fc6\u03bd \u1f3c\u03c3\u03b9\u03bd \u1f10\u03bd \u03c0\u03b1\u03bd\u03cd\u03b3\u03c1\u03bf\u03b9\u03c2 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9[468]). It\nis said of Osiris that a certain Pamyles in Thebes heard a voice from\nthe temple of Zeus while drawing water, which commanded him to proclaim\nthat Osiris was born \u03bc\u03ad\u03b3\u03b1\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03b5\u1f50\u03b5\u03c1\u03b3\u03ad\u03c4\u03b7\u03c2 \u1f4c\u03c3\u03b9\u03c1\u03b9\u03c2.[469] In honor of\nthis the Pamylion were celebrated. They were similar to the\nphallophorion. Pamyles is a phallic demon, similar to the original\nDionysus. The myth reduced reads: Osiris and Isis were generated by\nphallus from the water (mother womb) in the ordinary manner. (Kronos had\nmade Rhea pregnant, the relation was secret, and Rhea was his sister.\nHelios, however, observed it and cursed the relation.) Osiris was killed\nin a crafty manner by the god of the underworld, Typhon, who locked him\nin a chest. He was thrown into the Nile, and so carried out to sea.\nOsiris, however, mated in the underworld with his second sister,\nNephthys (motive of the night journey to the sea with incest). One sees\nhere how the symbolism is developed. In the mother womb, before the\noutward existence, Osiris commits incest; in death, the second\nintrauterine existence, Osiris again commits incest. Both times with a\nsister who is simply substituted for the mother as a legal, uncensured\nsymbol, since the marriage with a sister in early antiquity was not\nmerely tolerated, but was really commended. Zarathustra also recommended\nthe marriage of kindred. This form of myth would be impossible to-day,\nbecause cohabitation with the sister, being incestuous, would be\nrepressed. The wicked Typhon entices Osiris craftily into a box or\nchest; this distortion of the true state of affairs is transparent. The\n\u201coriginal sin\u201d caused men to wish to go back into the mother again, that\nis, the incestuous desire for the mother, condemned by law, is the ruse\nsupposedly invented by Typhon. The fact is, the ruse is very\nsignificant. Man tries to sneak into rebirth through subterfuge in order\nto become a child again. An early Egyptian hymn[470] even raises an\naccusation against the mother Isis because she destroys the sun-god R\u00ea\nby treachery. It was interpreted as the ill-will of the mother towards\nher son that she banished and betrayed him. The hymn describes how Isis\nfashioned a snake, put it in the path of R\u00ea, and how the snake wounded\nthe sun-god with a poisonous bite, from which wound he never recovered,\nso that finally he had to retire on the back of the heavenly cow. But\nthis cow is the cow-headed goddess, just as Osiris is the bull Apis. The\nmother is accused as if she were the cause of man flying to the mother\nin order to be cured of the wound which she had herself inflicted. This\nwound is the prohibition of incest.[471] Man is thus cut off from the\nhopeful certainty of childhood and early youth, from all the\nunconscious, instinctive happenings which permit the child to live as an\nappendage of his parents, unconscious of himself. There must be\ncontained in this many sensitive memories of the animal age, where there\nwas not any \u201cthou shalt\u201d and \u201cthou shalt not,\u201d but all was just simple\noccurrence. Even yet a deep animosity seems to live in man because a\nbrutal law has separated him from the instinctive yielding to his\ndesires and from the great beauty of the harmony of the animal nature.\nThis separation manifested itself, among other things, in the incest\nprohibition and its correlates (laws of marriage, etc.); therefore pain\nand anger relate to the mother, as if she were responsible for the\ndomestication of the sons of men. In order not to become conscious of\nhis incest wish (his backward harking to the animal nature), the son\nthrows all the burden of the guilt on the mother, from which arises the\nidea of the \u201cterrible mother.\u201d[472] The mother becomes for him a spectre\nof anxiety, a nightmare.[473]\n\nAfter the completed \u201cnight journey to the sea,\u201d the chest of Osiris was\ncast ashore by Byblos, and lay in the branches of an Erica, which grew\naround the coffin and became a splendid tree. The king of the land had\nthe tree placed as a column under his roof.[474] During this period of\nOsiris\u2019s absence (the winter solstice) the lament customary during\nthousands of years for the dead god and his return occurs, and its\n\u03b5\u1f55\u03c1\u03b5\u03c3\u03b9\u03c2 is a feast of joy. A passage from the mournful quest of Isis is\nespecially noteworthy:\n\n \u201cShe flutters like a swallow lamenting around the column, which\n encloses the god sleeping in death.\u201d\n\n(This same motive returns in the Kyffh\u00e4user saga.)\n\n[Illustration: FRUCTIFICATION FOLLOWING UPON THE MITHRAIC SACRIFICE]\n\nLater on Typhon dismembers the corpse and scatters the pieces. We come\nupon the _motive of dismemberment_ in countless sun myths,[475] namely,\nthe inversion of the idea of the composition of the child in the\nmother\u2019s womb.[476] In fact, the mother Isis collects the pieces of the\nbody with the help of the jackal-headed Anubis. (She finds the corpse\nwith the help of dogs.) Here the nocturnal devourers of bodies, the dogs\nand jackals, become the assistants of the composition, of the\nreproduction.[477] The Egyptian vulture owes its symbolic meaning as\nmother to this necrophagic habit. In Persian antiquity the corpses were\nthrown out for the dogs to devour, just as to-day in the Indian funeral\npyres the removal of the carcasses is left to the vultures. Persia was\nfamiliar with the custom of leading a dog to the bed of one dying,\nwhereupon the latter had to present the dog with a morsel.[478] The\ncustom, on its surface, evidently signifies that the morsel is to belong\nto the dog, so that he will spare the body of the dead, precisely as\nCerberus was soothed by the honey-cakes which Hercules gave to him in\nthe journey to hell. But when we bear in mind the jackal-headed Anubis\nwho rendered his good services in the gathering together of the\ndismembered Osiris, and the mother significance of the vulture, then the\nquestion arises whether something deeper was not meant by this ceremony.\nCreuzer has also concerned himself with this idea, and has come to the\nconclusion that the astral form of the dog ceremony, that is, the\nappearance of Sirius, the dog star, at the period of the sun\u2019s highest\nposition, is related to this in that the introduction of the dog has a\ncompensatory significance, death being thereby made, reversedly, equal\nto the sun\u2019s highest position. This is quite in conformity with\npsychologic thought, which results from the very general fact that death\nis interpreted as entrance into the mother\u2019s womb (rebirth). This\ninterpretation would seem to be supported by the otherwise enigmatic\nfunction of the dog in the Sacrificium Mithriacum. In the monuments a\ndog always leaps up upon the bull killed by Mithra. However, this\nsacrifice is probably to be interpreted through the Persian legend, as\nwell as through the monument, as the moment of the _highest fecundity_.\nThe most beautiful expression of this is seen upon the magnificent\nMithra relief of Heddernheim. Upon one side of a large stone slab\n(formerly probably rotating) is seen the stereotyped overthrowing and\nsacrifice of the bull, but upon the other side stands Sol, with a bunch\nof grapes in his hand, Mithra with the cornucopia, the Dadophores with\nfruits, corresponding to the legend that all fecundity proceeds from the\ndead bull of the world, fruits from the horns, wine from its blood,\ngrain from the tail, cattle from its sperma, leek from its nose, and so\non. Silvanus stands above this scene with the animals of the forest\narising from him. The significance suspected by Creuzer might very\neasily belong to the dog in this connection.[479] Let us now turn back\nto the myth of Osiris. In spite of the restoration of the corpse\naccomplished by Isis, the resuscitation succeeds only incompletely in so\nfar as the phallus of Osiris cannot again be produced, because it was\neaten by the fishes; the power of life was wanting.[480] Osiris as a\nphantom once more impregnated Isis, but the fruit is Harpocrates, who\nwas feeble in \u03c4\u03bf\u1fd6\u03c2 \u03ba\u03ac\u03c4\u03c9\u03b8\u03b5\u03bd \u03b3\u03c5\u03af\u03bf\u03b9\u03c2 (in the lower limbs), that is,\ncorresponding to the significance of \u03b3\u03c5\u1fd6\u03bf\u03bd (at the feet). (Here, as is\nplainly evident, foot is used in the phallic meaning.) This incurability\nof the setting sun corresponds to the incurability of R\u00ea in the\nabove-mentioned older Egyptian sun hymn. Osiris, although only a\nphantom, now prepares the young sun, his son Horus, for a battle with\nTyphon, the evil spirit of darkness. Osiris and Horus correspond to the\nfather-son symbolism mentioned in the beginning, which symbolic figure,\ncorresponding again to the above formulation,[481] is flanked by the\nwell-formed and ugly figures of Horus and Harpocrates, the latter\nappearing mostly as a cripple, often represented distorted to a mere\ncaricature.[482]\n\nHe is confused in the tradition very much with Horus, with whom he also\nhas the name in common. Hor-pi-chrud, as his real name[483] reads, is\ncomposed from _chrud_, \u201cchild,\u201d and _Hor_, from the adjective _hri_ =\nup, on top, and signifies the up-coming child, as the rising sun, and\nopposed to Osiris, who personifies the setting sun\u2014the sun of the west.\nThus Osiris and Horpichrud or Horus are one being, both husband and son\nof the same mother, Hathor-Isis. The Chnum-Ra, the sun god of lower\nEgypt, represented as a ram, has at his side, as the female divinity of\nthe land, Hatmehit, who wears the fish on her head. She is the mother\nand wife of Bi-neb-did (Ram, local name of Chnum-Ra). In the hymn of\nHibis,[484] Amon-ra was invoked:\n\n \u201cThy (Chum-Ram) dwells in Mendes, united as the quadruple god Thmuis.\n He is the phallus, the lord of the gods. The bull of his mother\n rejoices in the cow (ahet, the mother) and man fructifies through his\n semen.\u201d\n\nIn further inscriptions Hatmehit was directly referred to as the \u201cmother\nof Mendes.\u201d (Mendes is the Greek form of Bi-neb-did: ram.) She is also\ninvoked as the \u201cGood,\u201d with the additional significance of _ta-nofert_,\nor \u201cyoung woman.\u201d The cow as symbol of the mother is found in all\npossible forms and variations of Hathor-Isis, and also in the female Nun\n(parallel to this is the primitive goddess Nit or Neith), the protoplasm\nwhich, related to the Hindoo Atman,[485] is equally of masculine and\nfeminine nature. Nun is, therefore, invoked as Amon,[486] the original\nwater,[487] which is in the beginning. He is also designated as the\nfather of fathers, the mother of mothers. To this corresponds the\ninvocation to the female side of Nun-Amon, of Nit or Neith.\n\n \u201cNit, the ancient, the mother of god, the mistress of Esne, the father\n of fathers, the mother of mothers, who is the beetle and the vulture,\n the being in its beginning.\n\n \u201cNit, the ancient, the mother who bore the light god, R\u00e2, who bore\n first of all, when there was nothing which brought forth.\n\n \u201cThe cow, the ancient, which bore the sun, and then laid the germ of\n gods and men.\u201d\n\nThe word \u201cnun\u201d has the significance of young, fresh, new, also the\non-coming waters of the Nile flood. In a transferred sense \u201cnun\u201d was\nalso used for the chaotic primitive waters; in general for the primitive\ngenerating matter[488] which was personified by the goddess Nunet. From\nher Nut sprang, the goddess of heaven, who was represented with a starry\nbody, and also as the heavenly cow with a starry body.\n\nWhen the sun-god, little by little, retires on the back of the heavenly\ncow, just as poor Lazarus returns into Abraham\u2019s bosom, each has the\nsame significance; they return into the mother, in order to rise as\nHorus. Thus it can be said that in the morning the goddess is the\nmother, at noon the sister-wife and in the evening again the mother, who\nreceives the dying in her lap, reminding us of the Piet\u00e0 of\nMichelangelo. As shown by the illustration (from Dideron\u2019s \u201cIconographie\nChr\u00e9tienne\u201d), this thought has been transferred as a whole into\nChristianity.\n\nThus the fate of Osiris is explained: he passes into the mother\u2019s womb,\nthe chest, the sea, the tree, the column of Astartes; he is dismembered,\nre-formed, and reappears again in his son, Hor-pi-chrud.\n\nBefore entering upon the further mysteries which the beautiful myth\nreveals to us, there is still much to be said about the symbol of the\ntree. Osiris lies in the branches of the tree, surrounded by them, as in\nthe mother\u2019s womb. The motive of _embracing and entwining_ is often\nfound in the sun myths, meaning that it is the _myth of rebirth_. A good\nexample is the Sleeping Beauty, also the legend of the girl who is\nenclosed between the bark and the trunk, but who is freed by a youth\nwith his horn.[489] The horn is of gold and silver, which hints at the\nsunbeam in the phallic meaning. (Compare the previous legend of the\nhorn.) An exotic legend tells of the sun-hero, how he must be freed from\nthe plant entwining around him.[490] A girl dreams of her lover who has\nfallen into the water; she tries to save him, but first has to pull\nseaweed and sea-grass from the water; then she catches him. In an\nAfrican myth the hero, after his act, must first be disentangled from\nthe seaweed. In a Polynesian myth the hero\u2019s ship was encoiled by the\ntentacles of a gigantic polyp. R\u00ea\u2019s ship is encoiled by a night serpent\non its night journey on the sea. In the poetic rendering of the history\nof Buddha\u2019s birth by Sir Edwin Arnold (\u201cThe Light of Asia,\u201d p. 5) the\nmotive of an embrace is also found:\n\n \u201cQueen Maya stood at noon, her days fulfilled,\n Under a Palso in the palace grounds,\n A stately trunk, straight as a temple shaft,\n With crown of glossy leaves and fragrant blooms;\n And knowing the time come\u2014for all things knew\u2014\n The conscious tree bent down its boughs to make\n A bower about Queen Maya\u2019s majesty:\n And earth put forth a thousand sudden flowers\n To spread a couch: while ready for the bath\n The rock hard by gave out a limpid stream\n Of crystal flow. So brought she forth the child.\u201d[491]\n\nWe come across a very similar motive in the cult legend of the Samian\nHera. Yearly it was claimed that the image disappeared from the temple,\nwas fastened somewhere on the seashore on a trunk of a Lygos tree and\nwound about with its branches. There it was \u201cfound,\u201d and was treated\nwith wedding-cake. This feast is undoubtedly a \u1f31\u03b5\u03c1\u1f78\u03c2 \u03b3\u03ac\u03bc\u03bf\u03c2 (ritual\nmarriage), because in Samos there was a legend that Zeus had first had a\nlong-continued secret love relation with Hera. In Plataea and Argos, the\nmarriage procession was represented with bridesmaids, marriage feast,\nand so on. The festival took place in the wedding month \u201c\u0393\u03b1\u03bc\u03b7\u03bb\u03b9\u03ce\u03bd\u201d\n(beginning of February). But in Plataea the image was previously carried\ninto a lonely place in the wood; approximately corresponding to the\nlegend of Plutarch that Zeus had kidnapped Hera and then had hidden her\nin a cave of Cithaeron. According to our deductions, previously made, we\nmust conclude from this that there is still another train of thought,\nnamely, the magic charm of a rejuvenation, which is condensed in the\nHierosgamos. The disappearance and hiding in the wood, in the cave, on\nthe seashore, entwined in a willow tree, points to the death of the sun\nand rebirth. The early springtime \u0393\u03b1\u03bc\u03b7\u03bb\u03b9\u03ce\u03bd (the time of Marriage) in\nFebruary fits in with that very well. In fact, Pausanias informs us that\nthe Argivian Hera _became a maiden again by a yearly bath in the spring\nof Canathos_. The significance of the bath is emphasized by the\ninformation that in the Plataeian cult of Hera Teleia, Tritonian nymphs\nappeared as water-carriers. In a tale from the Iliad, where the conjugal\ncouch of Zeus upon Mount Ida is described, it is said:[492]\n\n \u201cThe son of Saturn spake, and took his wife\n Into his arms, while underneath the pair,\n The sacred Earth threw up her freshest herbs:\n The dewy lotos, and the crocus-flower,\n And thick and soft the hyacinth. All these\n Upbore them from the ground. Upon this couch\n They lay, while o\u2019er them a bright golden cloud\n Gathered and shed its drops of glistening dew.\n So slumbered on the heights of Gargarus\n The All-Father overcome by sleep and love,\n And held his consort in his arms.\u201d\n \u2014Trans. by W. C. Bryant.\n\nDrexler recognizes in this description an unmistakable allusion to the\ngarden of the gods on the extreme western shore of the ocean, an idea\nwhich might have been taken from a Prehomeric Hierosgamos hymn. This\nwestern land is the land of the setting sun, whither Hercules,\nGilgamesh, etc., hasten with the sun, in order to find there\nimmortality, where the sun and the maternal sea unite in an eternally\nrejuvenating intercourse. Our supposition of a condensation of the\nHierosgamos with the myth of rebirth is probably confirmed by this.\nPausanias mentions a related myth fragment where the statue of Artemis\nOrthia is also called Lygodesma (chained with willows), because it was\nfound in a willow tree; this tale seems to be related to the general\nGreek celebration of Hierosgamos with the above-mentioned customs.[493]\n\nThe motive of the \u201cdevouring\u201d which Frobenius has shown to be a regular\nconstituent of the sun myths is closely related to this (also\nmetaphorically). The \u201cwhale dragon\u201d (mother\u2019s womb) always \u201cdevours\u201d the\nhero. The devouring may also be partial instead of complete.\n\nA six-year-old girl, who goes to school unwillingly, dreams that her leg\nis encircled by a large red worm. She had a tender interest for this\ncreature, contrary to what might be expected. An adult patient, who\ncannot separate from an older friend on account of an extraordinarily\nstrong mother transference, dreams that \u201cshe had to get across some deep\nwater (typical idea!) with this friend; her friend fell in (mother\ntransference); she tries to drag her out, and almost succeeds, but a\nlarge crab seizes on the dreamer by the foot and tries to pull her in.\u201d\n\nEtymology also confirms this conception: There is an Indo-Germanic root\n_v\u00e9lu-_, _vel-_, with the meaning of \u201cencircling, surrounding, turning.\u201d\nFrom this is derived Sanskrit _val_, _valati_ = to cover, to surround,\nto encircle, to encoil (symbol of the snake); _vall\u00ee_ = creeping plant;\n_ul\u00fbta_ = boa-constrictor = Latin _vol\u00fbtus_, Lithuanian _vel\u00f9_, _velti_\n= _wickeln_ (to roll up); Church Slavonian _vlina_ = Old High German,\n_wella_ = _Welle_ (wave or billow). To the root _v\u00e9lu_ also belongs the\nroot _vlvo_, with the meaning \u201ccover, corium, womb.\u201d (The serpent on\naccount of its casting its skin is an excellent symbol of rebirth.)\nSanskrit _ulva_, _ulba_ has the same meaning; Latin _volva_, _volvula_,\n_vulva_. To _v\u00e9lu_ also belongs the root _ulvor\u00e2_, with the meaning of\n\u201cfruitful field, covering or husk of plants, sheath.\u201d Sanskrit _urv\u00e1r\u00e2_\n= sown field. Zend _urvara_ = plant. (See the personification of the\nploughed furrow.) The same root _vel_ has also the meaning of \u201cwallen\u201d\n(to undulate). Sanskrit _ulmuka_ = conflagration. \u03dc\u03b1\u03bb\u03ad\u03b1, \u03dc\u03ad\u03bb\u03b1, Gothic\n_vulan_ = _wallen_ (to undulate). Old High German and Middle High German\n_walm_ = heat, glow.[494] It is typical that in the state of\n\u201cinvolution\u201d the hair of the sun-hero always falls out from the heat.\nFurther the root _vel_ is found with the meaning \u201cto sound,[495] and to\nwill, to wish\u201d (libido!).\n\nThe motive of encoiling is mother symbolism.[496] This is verified by\nthe fact that the trees, for example, bring forth again (like the whale\nin the legend of Jonah). They do that very generally, thus in the Greek\nlegend the \u039c\u03b5\u03bb\u03af\u03b1\u03b9 \u03bd\u03cd\u03bc\u03c6\u03b1\u03b9[497] of the ash trees are the mothers of the\nrace of men of the Iron Age. In northern mythology, Askr, the ash tree,\nis the primitive father. His wife, Embla, is the \u201cEmsige,\u201d the active\none, and not, as was earlier believed, the aspen. _Askr_ probably means,\nin the first place, the phallic spear of the ash tree. (Compare the\nSabine custom of parting the bride\u2019s hair with the lance.) The Bundehesh\nsymbolizes the first people, Meschia and Meschiane, as the tree Reivas,\none part of which places a branch in a hole of the other part. The\nmaterial which, according to the northern myth, was animated by the god\nwhen he created men[498] is designated as _tr\u00ea_ = wood, tree.[499] I\nrecall also \u1f55\u03bb\u03b7 = wood, which in Latin is called _materia_. In the wood\nof the \u201cworld-ash,\u201d Ygdrasil, a human pair hid themselves at the end of\nthe world, from whom sprang the race of the renewed world.[500] The Noah\nmotive is easily recognized in this conception (the night journey on the\nsea); at the same time, in the symbol of Ygdrasil, a mother idea is\nagain apparent. At the moment of the destruction of the world the\n\u201cworld-ash\u201d becomes the guardian mother, the tree of death and life, one\n\u201c\u1f10\u03b3\u03ba\u03cc\u03bb\u03c0\u03b9\u03bf\u03bd.\u201d[501][502] This function of rebirth of the \u201cworld-ash\u201d also\nhelps to elucidate the representation met with in the Egyptian Book of\nthe Dead, which is called \u201cthe gate of knowledge of the soul of the\nEast\u201d:\n\n \u201cI am the pilot in the holy keel, I am the steersman who allows no\n rest in the ship of R\u00e2.[503] I know that tree of emerald green from\n whose midst R\u00e2 rises to the height of the clouds.\u201d[504]\n\nShip and tree of the dead (death ship and death tree) are here closely\nconnected. The conception is that R\u00e2, born from the tree, ascends\n(Osiris in the Erika). The representation of the sun-god Mithra is\nprobably explained in the same way. He is represented upon the\nHeddernheim relief, with half his body arising from the top of a tree.\n(In the same way numerous other monuments show Mithra half embodied in\nthe rock, and illustrate a rock birth, similar to Men.) Frequently there\nis a stream near the birthplace of Mithra. This conglomeration of\nsymbols is also found in the birth of Aschanes, the first Saxon king,\nwho grew from the Harz rocks, which are in the midst of the wood[505]\nnear a fountain.[506] Here we find all the mother symbols united\u2014earth,\nwood, water, three forms of tangible matter. We can wonder no longer\nthat in the Middle Ages the tree was poetically addressed with the title\nof honor, \u201cmistress.\u201d Likewise it is not astonishing that the Christian\nlegend transformed the tree of death, the cross, into the tree of life,\nso that Christ was often represented on a living and fruit-bearing tree.\nThis reversion of the cross symbol to the tree of life, which even in\nBabylon was an important and authentic religious symbol, is also\nconsidered entirely probable by Z\u00f6ckler,[507] an authority on the\nhistory of the cross. The pre-Christian meaning of the symbol does not\ncontradict this interpretation; on the contrary, its meaning is life.\nThe appearance of the cross in the sun worship (here the cross with\nequal arms, and the swastika cross, as representative of the sun\u2019s\nrays), as well as in the cult of the goddess of love (Isis with the crux\nansata, the rope, the speculum veneris \u2640, etc.), in no way contradicts\nthe previous historical meaning. The Christian legend has made abundant\nuse of this symbolism.\n\n[Illustration: CHRIST ON THE TREE OF LIFE]\n\nThe student of medi\u00e6val history is familiar with the representation of\nthe cross growing above the grave of Adam. The legend was that Adam was\nburied on Golgotha. Seth had planted on his grave a branch of the\n\u201cparadise tree,\u201d which became the cross and tree of death of\nChrist.[508] We all know that through Adam\u2019s guilt sin and death came\ninto the world, and Christ through his death has redeemed us from the\nguilt. To the question in what had Adam\u2019s guilt consisted it is said\nthat the unpardonable sin to be expiated by death was that he dared to\npick a fruit from the paradise tree.[509] The results of this are\ndescribed in an Oriental legend. One to whom it was permitted to cast\none look into Paradise after the fall saw the tree there and the four\nstreams. But the tree was withered, and in its branches lay an infant.\n(The mother had become pregnant.[510])\n\nThis remarkable legend corresponds to the Talmudic tradition that Adam,\nbefore Eve, already possessed a demon wife, by name Lilith, with whom he\n_quarrelled for mastership_. But Lilith raised herself into the air\nthrough the magic of the name of God and hid herself in the sea. Adam\nforced her back with the help of three angels.[511] Lilith became a\nnightmare, a Lamia, who threatened those with child and who kidnapped\nthe new-born child. The parallel myth is that of the Lamias, the\nspectres of the night, who terrified the children. The original legend\nis that Lamia enticed Zeus, but the jealous Hera, however, caused Lamia\nto bring only dead children into the world. Since that time the raging\nLamia is the persecutor of children, whom she destroys wherever she can.\nThis motive frequently recurs in fairy tales, where the mother often\nappears directly as a murderess or as a _devourer of men_;[512] a German\nparadigm is the well-known tale of Hansel and Gretel. Lamia is actually\na large, voracious fish, which establishes the connection with the\nwhale-dragon myth so beautifully worked out by Frobenius, in which the\nsea monster devours the sun-hero for rebirth and where the hero must\nemploy every stratagem to conquer the monster. Here again we meet with\nthe idea of the \u201cterrible mother\u201d in the form of the voracious fish, the\nmouth of death.[513] In Frobenius there are numerous examples where the\nmonster has devoured not only men but also animals, plants, an entire\ncountry, all of which are redeemed by the hero to a glorious rebirth.\n\nThe Lamias are typical nightmares, the feminine nature of which is\nabundantly proven.[514] Their universal peculiarity is that they ride\nupon their victims. Their counterparts are the spectral horses which\nbear their riders along in a mad gallop. One recognizes very easily in\nthese symbolic forms the type of anxious dream which, as Riklin\nshows,[515] has already become important for the interpretation of fairy\ntales through the investigation of Laistner.[516] The typical riding\ntakes on a special aspect through the results of the analytic\ninvestigation of infantile psychology; the two contributions of Freud\nand myself[517] have emphasized, on one side, the anxiety significance\nof the horse, on the other side the sexual meaning of the phantasy of\nriding. When we take these experiences into consideration, we need no\nlonger be surprised that the maternal \u201cworld-ash\u201d Ygdrasil is called in\nGerman \u201cthe frightful horse.\u201d Cannegieter[518] says of nightmares:\n\n \u201cAbigunt eas nymphas (matres deas, mairas) hodie rustici osse capitis\n equini tectis injecto, cujusmodi ossa per has terras in rusticorum\n villis crebra est animadvertere. Nocte autem ad concubia equitare\n creduntur et equos fatigare ad longinqua itinera.\u201d[519]\n\nThe connection of nightmare and horse seems, at first glance, to be\npresent also etymologically\u2014nightmare and mare. The Indo-Germanic root\nfor m\u00e4re is _mark_. M\u00e4re is the horse, English mare; Old High German\n_marah_ (male horse) and _meriha_ (female horse); Old Norse _merr_\n(_mara_ = nightmare); Anglo-Saxon _myre_ (_maira_). The French\n\u201ccauchmar\u201d comes from _calcare_ = to tread, to step (of iterative\nmeaning, therefore, \u201cto tread\u201d or press down). It was also said of the\ncock who stepped upon the hen. This movement is also typical for the\nnightmare; therefore, it is said of King Vanlandi, \u201cMara trad han,\u201d the\nMara trod on him in sleep even to death.[520] A synonym for nightmare is\nthe \u201ctroll\u201d or \u201ctreter\u201d[521] (treader). This movement (_calcare_) is\nproven again by the experience of Freud and myself with children, where\na special infantile sexual significance is attached to stepping or\nkicking.\n\nThe common Aryan root _mar_ means \u201cto die\u201d; therefore, _mara_ the \u201cdead\u201d\nor \u201cdeath.\u201d From this results _mors_, \u03bc\u03cc\u03c1\u03bf\u03c2 = fate (also \u03bc\u03bf\u1fd6\u03c1\u03b1[522]). As\nis well known, the Nornes sitting under the \u201cworld-ash\u201d personify fate\nlike Clotho, Lachesis and Atropos. With the Celts the conception of the\nFates probably passes into that of _matres_ and _matron\u00e6_, which had a\ndivine significance among the Germans. A well-known passage in Julius\nC\u00e6sar (\u201cDe Bello Gallico,\u201d i: 50) informs us of this meaning of the\nmother:\n\n \u201cUt matres familias eorum sortibus et vaticinationibus[523]\n declararent, utrum pr\u0153lium committi ex usu esset, nec ne.\u201d[524]\n\nIn Slav _mara_ means \u201cwitch\u201d; poln. _mora_ = demon, nightmare; _m\u014dr_ or\n_m\u014dre_ (Swiss-German) means \u201csow,\u201d also as an insult. The Bohemian\n_mura_ means \u201cnightmare\u201d and \u201cevening moth, Sphinx.\u201d This strange\nconnection is explained through analysis where it often occurs that\nanimals with movable shells (Venus shell) or wings are utilized for very\ntransparent reasons as symbols of the female genitals.[525] The\nSphingina are the twilight moths; they, like the nightmare, come in the\ndarkness. Finally, it is to be observed that the sacred olive tree of\nAthens is called \u201c\u03bc\u03bf\u03c1\u03af\u03b1\u201d (that was derived from \u03bc\u03cc\u03c1\u03bf\u03c2). Halirrhotios\nwished to cut down the tree, but killed himself with the axe in the\nattempt.\n\nThe sound resemblance of _mar_, _m\u00e8re_ with _meer_ = sea and Latin\n_mare_ = sea is remarkable, although etymologically accidental. Might it\nrefer back to \u201cthe great primitive idea of the mother\u201d who, in the first\nplace, meant to us our individual world and afterwards became the symbol\nof all worlds? Goethe said of the mothers: \u201cThey are encircled by images\nof all creatures.\u201d The Christians, too, could not refrain from reuniting\ntheir mother of God with water. \u201cAve Maris stella\u201d is the beginning of a\nhymn to Mary. Then again it is the horses of Neptune which symbolize the\nwaves of the sea. It is probably of importance that the infantile word\nma-ma (mother\u2019s breast) is repeated in its initial sound in all possible\nlanguages, and that the mothers of two religious heroes are called Mary\nand Maya. That the mother is the horse of the child is to be seen most\nplainly in the primitive custom of carrying the child on the back or\nletting it ride on the hip. Odin hung on the \u201cworld-ash,\u201d the mother,\nhis \u201chorse of terror.\u201d The Egyptian sun-god sits on the back of his\nmother, the heavenly cow.\n\nWe have already seen that, according to Egyptian conceptions, Isis, the\nmother of god, played an evil trick on the sun-god with the poisonous\nsnake; also Isis behaved treacherously toward her son Horus in\nPlutarch\u2019s tradition. That is, Horus vanquished the evil Typhon, who\nmurdered Osiris treacherously (terrible mother = Typhon). Isis,\n_however, set him free again_. Horus thereupon rebelled, _laid hands on\nhis mother and tore the regal ornaments from her head_, whereupon Hermes\ngave her a cow\u2019s head. Then Horus conquered Typhon a second time.\nTyphon, in the Greek legend, is a monstrous dragon. Even without this\nconfirmation it is evident that the battle of Horus is the typical\nbattle of the sun-hero with the whale-dragon. Of the latter we know that\nit is a symbol of the \u201cdreadful mother,\u201d of the voracious jaws of death,\nwhere men are dismembered and ground up.[526] Whoever vanquishes this\nmonster has gained a new or eternal youth. For this purpose one must, in\nspite of all dangers, descend into the belly of the monster[527]\n(journey to hell) and spend some time there. (Imprisonment by night in\nthe sea.)\n\nThe battle with the night serpent signifies, therefore, the conquering\nof the mother, who is suspected of an infamous crime, that is, the\nbetrayal of the son. A full confirmation of the connection comes to us\nthrough the fragment of the Babylonian epic of the creation, discovered\nby George Smith, mostly from the library of Asurbanipal. The period of\nthe origin of the text was probably in the time of Hammurabi (2,000\nB.C.). We learn from this account of creation[528] that the sun-god Ea,\nthe son of the depths of the waters and the god of wisdom,[529] had\nconquered Aps\u00fb. Aps\u00fb is the creator of the great gods (he existed in the\nbeginning in a sort of trinity with Ti\u00e2mat\u2014the mother of gods and Mumu,\nhis vizier). Ea conquered the father, but Ti\u00e2mat plotted revenge. She\nprepared herself for battle against the gods.\n\n \u201cMother Hubur, who created everything,\n Procured invincible weapons, gave birth to giant snakes\n With pointed teeth, relentless in every way;\n Filled their bellies with poison instead of blood,\n Furious gigantic lizards, clothed them with horrors,\n Let them swell with the splendor of horror, formed them rearing,\n Whoever sees them shall die of terror.\n Their bodies shall rear without turning to escape.\n She arrayed the lizards, dragons and La\u1e2bamen,\n Hurricanes, mad dogs, scorpion men,\n Mighty storms, fishmen and rams.\n With relentless weapons, without fear of conflict,\n Powerful are Ti\u00e2mat\u2019s commands, irresistible are they.\n\n \u201cAfter Ti\u00e2mat had powerfully done her work\n She conceived evil against the gods, her descendants;\n In order to revenge Apsu, Ti\u00e2mat did evil.\n When Ea now heard this thing\n He became painfully anxious, sorrowfully he sat himself.\n He went to the father, his creator, Ans\u0306ar,\n To relate to him all that Ti\u00e2mat plotted.\n Ti\u00e2mat, our mother, has taken an aversion to us,\n Has prepared a riotous mob, furiously raging.\u201d\n\nThe gods finally opposed Marduk, the god of spring, the victorious sun,\nagainst the fearful host of Ti\u00e2mat. Marduk prepared for battle. Of his\nchief weapon, which he created, it is said:\n\n \u201cHe created the evil wind, Im\u1e2bullu, the south storm and the hurricane,\n The fourth wind, the seventh wind, the whirlwind and the harmful wind,\n Then let he loose the winds, which he had created, the seven:\n To cause confusion within Ti\u00e2mat, they followed behind him,\n Then the lord took up the cyclone, his great weapon;\n For his chariot he mounted the stormwind, the incomparable, the terrible\n one.\u201d\n\nHis chief weapon is the wind and a net, with which he will entangle\nTi\u00e2mat. He approaches Ti\u00e2mat and challenges her to a combat.\n\n \u201cThen Ti\u00e2mat and Marduk, the wise one of the gods, came together,\n Rising for the fight, approaching to the battle:\n Then the lord spread out his net and caught her.\n He let loose the Im\u1e2bullu in his train at her face,\n Then Ti\u00e2mat now opened her mouth as wide as she could.\n He let the Im\u1e2bullu rush in so that her lips could not close;\n With the raging winds he filled her womb.\n Her inward parts were seized and she opened wide her mouth.\n He touched her with the spear, dismembered her body,\n He slashed her inward parts, and cut out her heart,\n Subdued her and put an end to her life.\n He threw down her body and stepped upon it.\u201d\n\nAfter Marduk slew the mother, he devised the creation of the world.\n\n \u201cThere the lord rested contemplating her body,\n Then divided he the Colossus, planning wisely.\n He cut it apart like a flat fish, into two parts,[530]\n One half he took and with it he covered the Heavens.\u201d\n\nIn this manner Marduk created the universe from the mother. It is\nclearly evident that the killing of the mother-dragon here takes place\nunder the idea of a wind fecundation with negative accompaniments.\n\nThe world is created from the mother, that is to say, from the libido\ntaken away from the mother through sacrifice. We shall have to consider\nthis significant formula more closely in the last chapter. The most\ninteresting parallels to this primitive myth are to be found in the\nliterature of the Old Testament, as Gunkel[531] has brilliantly pointed\nout. It is worth while to trace the psychology of these parallels.\n\n _Isaiah_ li:9:\n\n (9) \u201cAwake, awake, put on strength, O arm of the Lord; awake as in the\n ancient days, in the generation of old. Art thou not it that hath cut\n Rahab, and wounded the dragon?\n\n (10) \u201cArt thou not it which hath dried the sea, the waters of the\n great deep, that hath made the depths of the sea a way for the\n ransomed to pass over?\u201d\n\nThe name of Rahab is frequently used for Egypt in the Old Testament,\nalso dragon. _Isaiah_, chapter xxx, verse 7, calls Egypt \u201cthe silent\nRahab,\u201d and means, therefore, something evil and hostile. Rahab is the\nwell-known whore of Jericho, who later, as the wife of Prince Salma,\nbecame the ancestress of Christ. Here Rahab appeared as the old dragon,\nas Ti\u00e2mat, against whose evil power Marduk, or Jehovah, marched forth.\nThe expression \u201cthe ransomed\u201d refers to the Jews freed from bondage, but\nit is also mythological, for the hero again frees those previously\ndevoured by the whale. (Frobenius.)\n\n _Psalm_, lxxxix:10:\n\n \u201cThou hast broken Rahab in pieces, as one that is slain.\u201d\n\n _Job_ xxvi:12\u201313:\n\n \u201cHe divideth the sea with his power, and by his understanding he\n smiteth through the proud.\n\n \u201cBy his spirit he hath garnished the heavens, his hand hath formed the\n crooked serpent.\u201d\n\nGunkel places Rahab as identical with Chaos, that is, the same as\nTi\u00e2mat. Gunkel translates \u201cthe breaking to pieces\u201d as \u201cviolation.\u201d\nTi\u00e2mat or Rahab as the mother is also the whore. Gilgamesh treats Ishtar\nin this way when he accuses her of whoredom. This insult towards the\nmother is very familiar to us from dream analysis. The dragon Rahab\nappears also as Leviathan, the water monster (maternal sea).\n\n _Psalm_ lxxiv:\n\n (13) \u201cThou didst divide the sea by thy strength: thou brakest the\n heads of the dragons in the waters.\n\n (14) \u201cThou brakest the heads of Leviathan in pieces and gavest him to\n be meat to the people inhabiting the wilderness.\n\n (15) \u201cThou didst cleave the fountain and the flood: thou didst dry up\n mighty rivers.\u201d\n\nWhile only the phallic meaning of the Leviathan was emphasized in the\nfirst part of this work, we now discover also the maternal meaning. A\nfurther parallel is:\n\n _Isaiah_ xxvii:1:\n\n \u201cIn that day, the Lord with his cruel and great and strong sword shall\n punish Leviathan, the piercing serpent, even Leviathan that crooked\n serpent, and he shall slay the dragon that is in the sea.\u201d\n\nWe come upon a special motive in Job, chap. xli, v. 1:\n\n \u201cCanst thou draw out Leviathan with an hook? or his tongue with a cord\n which thou lettest down? Canst thou put an hook in his nose? or bore\n his jaw through with a thorn?\u201d\n\nNumerous parallels to this motive are to be found among exotic myths in\nFrobenius, where the maternal sea monster was also fished for. The\ncomparison of the mother libido with the elementary powers of the sea\nand the powerful monsters borne by the earth show how invincibly great\nis the power of that libido which we designate as maternal.\n\nWe have already seen that the incest prohibition prevents the son from\nreproducing himself through the mother. But this must be done by the\ngod, as is shown with remarkable clearness and candor in the pious\nEgyptian mythology, which has preserved the most ancient and simple\nconcepts. Thus Chnum, the \u201cmoulder,\u201d the \u201cpotter,\u201d the \u201carchitect,\u201d\nmoulds his egg upon the potter\u2019s wheel, for he is \u201cthe immortal growth,\u201d\n\u201cthe reproduction of himself and his own rebirth, the creator of the\negg, which emerged from the primitive waters.\u201d In the Book of the Dead\nit says:\n\n \u201cI am the sublime falcon (the Sun-god), which has come forth from his\n egg.\u201d\n\nAnother passage in the Book of the Dead reads:\n\n \u201cI am the creator of Nun, who has taken his place in the underworld.\n My nest is not seen and my egg is not broken.\u201d\n\nA further passage reads:\n\n \u201cthat great and noble god in his egg: who is his own originator of\n that which has arisen from him.\u201d[532]\n\nTherefore, the god Nagaga-uer is also called the \u201cgreat cackler.\u201d (Book\nof the Dead.) \u201cI cackle like a goose and I whistle like a falcon.\u201d The\nmother is reproached with the incest prohibition as an act of wilful\nmaliciousness by which she excludes the son from immortality. Therefore,\na god must at least rebel, overpower and chastise the mother. (Compare\nAdam and Lilith, above.) The \u201coverpowering\u201d signifies incestuous\nrape.[533] Herodotus[534] has preserved for us a valuable fragment of\nthis religious phantasy.\n\n \u201cAnd how they celebrate their feast to Isis in the city of Busiris, I\n have already previously remarked. After the sacrifice, all of them,\n men and women, full ten thousand people, begin to beat each other. But\n it would be sin for me to mention for whom they do beat each other.\n\n \u201cBut in Papremis they celebrated the sacrifice with holy actions, as\n in the other places. About the time when the sun sets, some few\n priests are busy around the image; most of them stand at the entrance\n with wooden clubs, and others who would fulfil a vow, more than a\n thousand men, also stand in a group with wooden cudgels opposite them.\n\n \u201cNow on the eve of the festival, they take the image out in a small\n and gilded temple into another sacred edifice. Then the few who remain\n with the image draw a four-wheeled chariot upon which the temple\n stands with the image which it encloses. But the others who stand in\n the anterooms are not allowed to enter. Those under a vow, who stand\n by the god, beat them off. Now occurs a furious battle with clubs, in\n which they bruise each other\u2019s bodies and as I believe, many even die\n from their wounds: notwithstanding this, the Egyptians consider that\n none die.\n\n \u201cThe natives claim that this festival gathering was introduced for the\n following reason: in this sanctuary lived the mother of Ares.[535] Now\n Ares was brought up abroad and when he became a man he came to have\n _intercourse with his mother_. The servants of his mother who had seen\n him did not allow him to enter peacefully, but prevented him; at which\n he fetched people from another city, who mistreated the servants and\n had entrance to his mother. Therefore, they asserted that this\n slaughter was introduced at the feast for Ares.\u201d\n\nIt is evident that the pious here fight their way to a share in the\nmystery of the raping of the mother.[536] This is the part which belongs\nto them,[537] while the heroic deed belongs to the god.[538] By Ares is\nmeant the Egyptian Typhon, as we have good reasons to suppose. _Thus\nTyphon represents the evil longing for the mother_ with which other myth\nforms reproach the mother, according to the well-known example. The\ndeath of Balder, quite analogous to the death of Osiris (attack of\nsickness of R\u00ea), because of the wounding by the branch of the mistletoe,\nseems to need a similar explanation. It is recounted in the myth how all\ncreatures were pledged not to hurt Balder, save only the mistletoe,\nwhich was forgotten, presumably because it was too young. This killed\nBalder. Mistletoe is a parasite. The female piece of wood in the\nfire-boring ritual was obtained[539] from the wood of a parasitical or\ncreeping plant, the fire mother. The \u201cmare\u201d rests upon \u201cMarentak,\u201d in\nwhich Grimm suspects the mistletoe. The mistletoe was a remedy against\nbarrenness. In Gaul the Druid alone was allowed to climb the holy oak\namid solemn ceremonies after the completed sacrifice, in order to cut\noff the ritual mistletoe.[540] This act is a religiously limited and\norganized incest. That which grows on the tree is the child,[541] which\nman might have by the mother; then man himself would be in a renewed and\nrejuvenated form; and precisely this is what man cannot have, because\nthe incest prohibition forbids it. As the Celtic custom shows, the act\nis performed by the priest only, with the observation of certain\nceremonies; the hero god and the redeemer of the world, however, do the\nunpermitted, the superhuman thing, and through it purchase immortality.\nThe dragon, who must be overcome for this purpose, means, as must have\nbeen for some time clearly seen, the resistance against the incest.\nDragon and serpent, especially with the characteristic accumulation of\nanxiety attributes, are the symbolic representations of anxiety which\ncorrespond to the repressed incest wish. It is, therefore, intelligible,\nwhen we come across the tree with the snake again and again (in Paradise\nthe snake even tempts to sin). The snake or dragon possesses in\nparticular the meaning of treasure guardian and defender. The phallic,\nas well as the feminine, meaning of the dragon[542] indicates that it is\nagain a symbol of the sexual neutral (or bisexual) libido, that is to\nsay, a symbol of the _libido in opposition_. In this significance the\nblack horse, Apaosha, the demon of opposition, appears in the old\nPersian song, Tishtriya, where it obstructs the sources of the rain\nlake. The white horse Tishtriya makes two futile attempts to vanquish\nApaosha; at the third attempt, with the help of Ahuramazda, he is\nsuccessful.[543] Whereupon the sluices of heaven open and a fruitful\nrain pours down upon the earth.[544] In this song one sees very\nbeautifully in the choice of symbol how libido is opposed to libido,\nwill against will, the discordance of primitive man with himself, which\nhe recognizes again in all the adversity and contrasts of external\nnature.\n\nThe symbol of the tree encoiled by the serpent may also be translated as\nthe mother defended from incest by resistance. This symbol is by no\nmeans rare upon Mithraic monuments. The rock encircled by a snake is to\nbe comprehended similarly, because Mithra is one born from a rock. The\nmenace of the new-born by the snake (Mithra, Hercules) is made clear\nthrough the legend of Lilith and Lamia. Python, the dragon of Leto, and\nPoine, who devastates the land of Crotopus, are sent by the father of\nthe new-born. This idea indicates the localization, well known in\npsychoanalysis, of the incest anxiety in the father. The father\nrepresents the active repulse of the incest wish of the son. The crime,\nunconsciously wished for by the son, is imputed to the father under the\nguise of a pretended murderous purpose, this being the cause of the\nmortal fear of the son for the father, a frequent neurotic symptom. In\nconformity with this idea, the monster to be overcome by the young hero\nis frequently a giant, the guardian of the treasure or the woman. A\nstriking example is the giant Chumbaba in the Gilgamesh epic, who\nprotected the garden of Ishtar;[545] he is overcome by Gilgamesh,\nwhereby Ishtar is won. Thereupon she makes erotic advances towards\nGilgamesh.[546] This data should be sufficient to render intelligible\nthe r\u00f4le of Horus in Plutarch, especially the violent usage of Isis.\nThrough overpowering the mother the hero becomes equal to the sun; he\nreproduces himself. He wins the strength of the invincible sun, the\npower of eternal rejuvenation. We thus understand a series of\nrepresentations from the Mithraic myth on the Heddernheim relief. There\nwe see, first of all, the birth of Mithra from the top of the tree; the\nnext representation shows him carrying the conquered bull (comparable to\nthe monstrous bull overcome by Gilgamesh). This bull signifies the\nconcentrated significance of the monster, the father, who as giant and\ndangerous animal embodies the incest prohibition, and agrees with the\nindividual libido of the sun-hero, which he overcomes by self-sacrifice.\nThe third picture represents Mithra, when he grasps the head ornament of\nthe sun, the nimbus. This act recalls to us, first of all, the violence\nof Horus towards Isis; secondly, the Christian basic thought, _that\nthose who have overcome attain the crown of eternal life_. On the fourth\npicture Sol kneels before Mithra. These last two representations show\nplainly that Mithra has taken to himself the strength of the sun, so\nthat he becomes the lord of the sun as well. He has conquered \u201chis\nanimal nature,\u201d the bull. The animal knows no incest prohibition; man\nis, therefore, man because he conquers the incest wish, that is, the\nanimal nature. Thus Mithra has sacrificed his animal nature, the incest\nwish, and with that has overcome the mother, that is to say, \u201cthe\nterrible death-bringing mother.\u201d A solution is already anticipated in\nthe Gilgamesh epic through the formal renunciation of the horrible\nIshtar by the hero. The overcoming of the mother in the Mithraic\nsacrifice, which had almost an ascetic character, took place no longer\nby the archaic overpowering, but through the renunciation, the sacrifice\nof the wish. The primitive thought of incestuous reproduction through\nentrance into the mother\u2019s womb had already been displaced, because man\nwas so far advanced in domestication that he believed that the eternal\nlife of the sun is reached, not through the perpetration of incest, but\nthrough the sacrifice of the incest wish. This important change\nexpressed in the Mithraic mystery finds its full expression for the\nfirst time in the symbol of the crucified God. A bleeding human\nsacrifice was hung on the tree of life for Adam\u2019s sins.[547] The\nfirst-born sacrifices its life to the mother when he suffers, hanging on\nthe branch, a disgraceful and painful death, a mode of death which\nbelongs to the most ignominious forms of execution, which Roman\nantiquity had reserved for only the lowest criminal. Thus the hero dies,\nas if he had committed the most shameful crime; he does this by\nreturning into the birth-giving branch of the tree of life, at the same\ntime paying for his guilt with the pangs of death. The animal nature is\nrepressed most powerfully in this deed of the highest courage and the\ngreatest renunciation; therefore, a greater salvation is to be expected\nfor humanity, because such a deed alone seems appropriate to expiate\nAdam\u2019s guilt.\n\n[Illustration: BULL-SACRIFICE OF MITHRA]\n\nAs has already been mentioned, the hanging of the sacrifice on the tree\nis a generally widespread ritual custom, Germanic examples being\nespecially abundant. The ritual consists in the sacrifice being pierced\nby a spear.[548] Thus it is said of Odin (Edda, Havamal):\n\n \u201cI know that I hung on the windswept tree\n Nine nights through,\n Wounded by a spear, dedicated to Odin\n I myself to myself.\u201d\n\nThe hanging of the sacrifice to the cross also occurred in America prior\nto its discovery. M\u00fcller[549] mentions the Fejervaryian manuscript (a\nMexican hieroglyphic kodex), at the conclusion of which there is a\ncolossal cross, in the middle of which there hangs a bleeding divinity.\nEqually interesting is the cross of Palenque;[550] up above is a bird,\non either side two human figures, who look at the cross and hold a child\nagainst it either for sacrifice or baptism. The old Mexicans are said to\nhave invoked the favor of Centeotls, \u201cthe daughter of heaven and the\ngoddess of wheat,\u201d every spring by nailing upon the cross a youth or a\nmaiden and by shooting the sacrifice with arrows.[551] The name of the\nMexican cross signifies \u201ctree of our life or flesh.\u201d[552]\n\nAn effigy from the Island of Philae represents Osiris in the form of a\ncrucified god, wept over by Isis and Nephthys, the sister consort.[553]\n\nThe meaning of the cross is certainly not limited to the tree of life,\nas has already been shown. Just as the tree of life has also a phallic\nsub-meaning (as libido symbol), so there is a further significance to\nthe cross than life and immortality.[554] M\u00fcller uses it as a sign of\nrain and of fertility, because it appears among the Indians distinctly\nas a magic charm of fertility. It goes without saying, therefore, that\nit plays a r\u00f4le in the sun cult. It is also noteworthy that the sign of\nthe cross is an important sign for the keeping away of all evil, like\nthe ancient gesture of Manofica. The phallic amulets also serve the same\npurpose. Z\u00f6ckler appears to have overlooked the fact that the phallic\nCrux Ansata is the same cross which has flourished in countless examples\nin the soil of antiquity. Copies of this Crux Ansata are found in many\nplaces, and almost every collection of antiquities possesses one or more\nspecimens.[555]\n\nFinally, it must be mentioned that the form of the human body is\nimitated in the cross as of a man with arms outspread. It is remarkable\nthat in early Christian representations Christ is not nailed to the\ncross, but stands before it with arms outstretched.[556] Maurice[557]\ngives a striking basis for this interpretation when he says:\n\n \u201cIt is a fact not less remarkable than well attested, that the Druids\n in their groves were accustomed to select the most stately and\n beautiful tree as an emblem of the deity they adored, and cutting off\n the side branches, they affixed two of the largest of them to the\n highest part of the trunk, in such a manner that those branches\n extended on each side like the arms of a man, and together with the\n body presented the appearance of a huge cross; and in the bark in\n several places was also inscribed the letter \u03a4 (tau).\u201d[558]\n\n\u201cThe tree of knowledge\u201d of the Hindoo Dschaina sect assumes human form;\nit was represented as a mighty, thick trunk in the form of a human head,\nfrom the top of which grew out two longer branches hanging down at the\nsides and one short, vertical, uprising branch crowned by a bud or\nblossom-like thickening.[559] Robertson in his \u201cEvangelical Myths\u201d\nmentions that in the Assyrian system there exists the representation of\nthe divinity in the form of a cross, in which the vertical beam\ncorresponds to a human form and the horizontal beam to a pair of\nconventionalized wings. Old Grecian idols such, for example, as were\nfound in large numbers in Aegina have a similar character, an\nimmoderately long head and arms slightly raised, wing-shaped, and in\nfront distinct breasts.[560]\n\nI must leave it an open question as to whether the symbol of the cross\nhas any relation to the two pieces of wood in the religious fire\nproduction, as is frequently claimed. It does appear, however, as if the\ncross symbol actually still possessed the significance of \u201cunion,\u201d for\nthis idea belongs to the fertility charm, and especially to the thought\nof eternal rebirth, which is most intimately bound up with the cross.\nThe thought of \u201cunion,\u201d expressed by the symbol of the cross, is met\nwith in \u201cTimaios\u201d of Plato, where the world soul is conceived as\nstretched out between heaven and earth in the form of an X (Chi); hence\nin the form of a \u201cSt. Andrew\u2019s cross.\u201d When we now learn, furthermore,\nthat the world soul contains in itself _the world as a body_, then this\npicture inevitably reminds us of the mother.\n\n (_Dialogues of Plato._ Jowett, Vol. II, page 528.)\n\n \u201cAnd in the center he put the soul, which he diffused through the\n whole, and also spread over all the body round about, and he made one\n solitary and only heaven, a circle moving in a circle, having such\n excellence as to be able to hold converse with itself, and needing no\n other friendship or acquaintance. Having these purposes in view he\n created the world to be a blessed god.\u201d\n\nThis highest degree of inactivity and freedom from desire, symbolized\nby the _being enclosed within itself_, signifies divine blessedness.\nThe only human prototype of this conception is the child in the\nmother\u2019s womb, or rather more, the adult man in the continuous embrace\nof the mother, from whom he originates. Corresponding to this\nmythologic-philosophic conception, the enviable Diogenes inhabited a\ntub, thus giving mythologic expression to the blessedness and\nresemblance to the Divine in his freedom from desire. Plato says as\nfollows of the bond of the world soul to the world body:\n\n \u201cNow God did not make the soul after the body, although we have spoken\n of them in this order; for when he put them together he would never\n have allowed that the elder should serve the younger, but this is what\n we say at random, because we ourselves too are very largely affected\n by chance. Whereas he made the soul in origin and excellence prior to\n and older than the body, to be the ruler and mistress, of whom the\n body was to be the subject.\u201d\n\nIt seems conceivable from other indications that the conception of the\nsoul in general is a derivative of the mother-imago, that is to say, a\nsymbolic designation for the amount of libido remaining in the\nmother-imago. (Compare the Christian representation of the soul as the\nbride of Christ.) The further development of the world soul in \u201cTimaios\u201d\ntakes place in an obscure fashion in mystic numerals. When the mixture\nwas completed the following occurred:\n\n \u201cThis entire compound he divided lengthways into two parts, which he\n joined to one another at the center like the figure of an X.\u201d\n\nThis passage approaches very closely the division and union of Atman,\nwho, after the division, is compared to a man and a woman who hold each\nother in an embrace. Another passage is worth mentioning:\n\n \u201cAfter the entire union of the soul had taken place, according to the\n master\u2019s mind, he formed all that is corporeal within this, and joined\n it together so as to penetrate it throughout.\u201d\n\nMoreover, I refer to my remarks about the maternal meaning of the world\nsoul in Plotinus, in Chapter II.\n\nA similar detachment of the symbol of the cross from a concrete figure\nwe find among the Muskhogean Indians, who stretch above the surface of\nthe water (pond or stream) two ropes crosswise and at the point of\nintersection throw into the water fruits, oil and precious stones as a\nsacrifice.[561] Here the divinity is evidently the water, not the cross,\nwhich designates the place of sacrifice only, through the point of\nintersection. The sacrifice at the place of union indicates why this\nsymbol was a primitive charm of fertility,[562] why we meet it so\nfrequently in the prechristian era among the goddesses of love (mother\ngoddesses), especially among the Egyptians in Isis and the sun-god. We\nhave already discussed the continuous union of these two divinities. As\nthe cross (Tau [\u03a4], Crux Ansata) always recurs in the hand of Tum, the\nsupreme God, the hegemon of the Ennead, it may not be superfluous to say\nsomething more of the destination of Tum. The Tum of On-Heliopolis bears\nthe name \u201cthe father of his mother\u201d; what that means needs no\nexplanation; Jusas or Nebit-Hotpet, the goddess joined to him, _was\ncalled sometimes the mother, sometimes the daughter, sometimes the wife\nof the god_. The day of the beginning of autumn is designated in the\nHeliopolitan inscriptions as the \u201cfestival of the goddess Jusasit,\u201d as\n\u201cthe arrival of the sister for the purpose of uniting with her father.\u201d\nIt is the day in which \u201cthe goddess Mehnit completes her work, so that\nthe god Osiris may enter into the left eye.\u201d (By which the moon is\nmeant.[563]) The day is also called the filling up of the sacred eye\nwith its needs. The heavenly cow with the moon eye, the cow-headed Isis,\ntakes to herself in the autumn equinox the seed which procreates Horus.\n(Moon as keeper of the seed.) The \u201ceye\u201d evidently represents the\ngenitals, as in the myth of Indra, who had to bear spread over his whole\nbody the likeness of Yoni (vulva), on account of a Bathsheba outrage,\nbut was so far pardoned by the gods that the disgraceful likeness of\nYoni was changed into eyes.[564] The \u201cpupil\u201d in the eye is a child. The\ngreat god becomes a child again; he enters the mother\u2019s womb in order to\nrenew himself.[565] In a hymn it is said:\n\n \u201cThy mother, the heavens, stretches forth her arms to thee.\u201d\n\nIn another place it is said:\n\n \u201cThou shinest, oh father of the gods, upon the back of thy mother,\n daily thy mother takes thee in her arms. When thou illuminatest the\n dwelling of night, thou unitest with thy mother, the heavens.\u201d[566]\n\nThe Tum of Pitum-Heliopolis not only bears the Crux Ansata as a symbol,\nbut also has this sign as his most frequent surname, that is, \u0101n\u03c7 or\n\u0101n\u03c7i, which means \u201clife\u201d or \u201cthe living.\u201d He is chiefly honored as the\ndemon serpent, Agatho, of whom it is said, \u201cThe holy demon serpent\nAgatho goes forth from the city Nezi.\u201d The snake, on account of casting\nits skin, is the symbol of renewal, as is the scarab\u00e6us, a symbol of the\nsun, of whom it is said that he, being of masculine sex only, reproduces\nhimself.\n\nThe name Chnum (another name for Tum, always meaning \u201cthe sun-god\u201d)\ncomes from the verb \u03c7num, which means \u201cto bind together, to unite.\u201d[567]\nChnum appears chiefly as the potter, the moulder of his egg. The cross\nseems, therefore, to be an extraordinarily condensed symbol; its supreme\nmeaning is that of the tree of life, and, therefore, is a symbol of the\nmother. The symbolization in a human form is, therefore, intelligible.\nThe phallic forms of the Crux Ansata belong to the abstract meaning of\n\u201clife\u201d and \u201cfertility,\u201d as well as to the meaning of \u201cunion,\u201d which we\ncan now very properly interpret as _cohabitation with the mother for the\npurpose of renewal_.[568] It is, therefore, not only a very touching but\nalso a very significant na\u00efve symbolism when Mary, in an Old English\nlament of the Virgin,[569] accuses the cross of being a false tree,\nwhich unjustly and without reason destroyed \u201cthe pure fruit of her body,\nher gentle birdling,\u201d with a poisonous draught, the draught of death,\nwhich is destined only for the guilty descendants of the sinner Adam.\nHer son was not a sharer in that guilt. (Compare with this the cunning\nof Isis with the fatal draught of love.) Mary laments:\n\n \u201cCross, thou art the evil stepmother of my son, so high hast thou hung\n him that I cannot even kiss his feet! Cross, thou art my mortal enemy,\n thou hast slain my little blue bird!\u201d\n\nThe holy cross answers:\n\n \u201cWoman, I thank thee for my honor: thy splendid fruit, which now I\n bear, shines as a red blossom.[570] Not alone to save thee but to save\n the whole world this precious flower blooms in thee.\u201d[571]\n\nSanta Crux says of the relation to each other of the two mothers (Isis\nin the morning and Isis in the evening):\n\n \u201cThou hast been crowned as Queen of Heaven on account of the child,\n which thou hast borne. But I shall appear as the shining relic to the\n whole world, at the day of judgment. I shall then raise my lament for\n thy divine son innocently slain upon me.\u201d\n\nThus the murderous mother of death unites with the mother of life in\nbringing forth a child. In their lament for the dying God, and as\noutward token of their union, Mary kisses the cross, and is reconciled\nto it.[572] The na\u00efve Egyptian antiquity has preserved for us the union\nof the contrasting tendencies in the mother idea of Isis. Naturally this\nimago is merely a symbol of the libido of the son for the mother, and\ndescribes the conflict between love and incest resistance. The criminal\nincestuous purpose of the son appears projected as criminal cunning in\nthe mother-imago. The separation of the son from the mother signifies\nthe separation of man from the generic consciousness of animals, from\nthat infantile archaic thought characterized by the absence of\nindividual consciousness.\n\nIt was only the power of the incest prohibition which created the\nself-conscious individual, who formerly had been thoughtlessly one with\nthe tribe, and in this way alone did the idea of individual and final\ndeath become possible. Thus through the sin of Adam death came into the\nworld. This, as is evident, is expressed figuratively, that is, in\ncontrast form. The mother\u2019s defence against the incest appears to the\nson as a malicious act, which delivers him over to the fear of death.\nThis conflict faces us in the Gilgamesh epic in its original freshness\nand passion, where also the incest wish is projected onto the mother.\n\nThe neurotic who cannot leave the mother has good reasons; the fear of\ndeath holds him there. It seems as if no idea and no word were strong\nenough to express the meaning of this. Entire religions were constructed\nin order to give words to the immensity of this conflict. This struggle\nfor expression which continued down through the centuries certainly\ncannot have its source in the restricted realm of the vulgar conception\nof incest. Rather one must understand the law which is ultimately\nexpressed as \u201cIncest prohibition\u201d as coercion to domestication, and\nconsider the religious systems as institutions which first receive, then\norganize and gradually sublimate, the motor forces of the animal nature\nnot immediately available for cultural purposes.\n\nWe will now return to the visions of Miss Miller. Those now following\nneed no further detailed discussion. The next vision is the image of a\n\u201cpurple bay.\u201d The symbolism of the sea connects smoothly with that which\nprecedes. One might think here in addition of the reminiscences of the\nBay of Naples, which we came across in Part I. In the sequence of the\nwhole, however, we must not overlook the significance of the \u201cbay.\u201d In\nFrench it is called _une baie_, which probably corresponds to a bay in\nthe English text. It might be worth while here to glance at the\netymological side of this idea. Bay is generally used for something\nwhich is open, just as the Catalonian word _badia_ (_bai_) comes from\n_badar_, \u201cto open.\u201d In French _bayer_ means \u201cto have the mouth open, to\ngape.\u201d Another word for the same is _Meerbusen_, \u201cbay or gulf\u201d; Latin\n_sinus_, and a third word is golf (gulf), which in French stands in\nclosest relation to _gouffre_ = abyss. Golf is derived from\n\u201c\u03ba\u03cc\u03bb\u03c0\u03bf\u03c2,\u201d[573] which also means \u201cbosom\u201d and \u201cwomb,\u201d \u201cmother-womb,\u201d also\n\u201cvagina.\u201d It can also mean a fold of a dress or pocket; it may also mean\na deep valley between high mountains. These expressions clearly show\nwhat primitive ideas lie at their base. They render intelligible\nGoethe\u2019s choice of words at that place where Faust wishes to follow the\nsun with winged desire in order in the everlasting day \u201cto drink its\neternal light\u201d:\n\n \u201cThe mountain chain with all its gorges deep,\n Would then no more impede my godlike motion;\n And now before mine eyes expands the ocean,\n With all its bays, in shining sleep!\u201d\n\nFaust\u2019s desire, like that of every hero, inclines towards the mysteries\nof rebirth, of immortality; therefore, his course leads to the sea, and\ndown into the monstrous jaws of death, the horror and narrowness of\nwhich at the same time signify the new day.\n\n \u201cOut on the open ocean speeds my dreaming:\n The glassy flood before my feet is gleaming,\n A new day beckons to a newer shore!\n A fiery chariot borne on buoyant pinions,\n Sweeps near me now! I soon shall ready be\n To pierce the ether\u2019s high, unknown dominions,\n To reach new spheres of pure activity!\n This Godlike rapture, this supreme existence....\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n \u201cYes, let me dare those gates to fling asunder,\n Which every man would fain go slinking by!\n \u2019Tis time, through deeds this word of truth to thunder;\n That with the height of God\u2019s Man\u2019s dignity may vie!\n Nor from that gloomy gulf to shrink affrighted,\n Where fancy doth herself to self-born pangs compel,\u2014\n To struggle toward that pass benighted,\n Around whose narrow mouth flame all the fires of Hell:\u2014\n To take this step with cheerful resolution,\n Though Nothingness should be the certain swift conclusion!\u201d\n\nIt sounds like a confirmation, when the succeeding vision of Miss\nMiller\u2019s is _une falaise \u00e0 pic_, \u201ca steep, precipitous cliff.\u201d (Compare\n_gouffre_.) The entire series of individual visions is completed, as the\nauthor observes, by a confusion of sounds, somewhat resembling \u201cwa-ma,\nwa-ma.\u201d This has a very primitive, barbaric sound. Since we learn from\nthe author nothing of the subjective roots of this sound, nothing is\nleft us but the suspicion that this sound might be considered, taken in\nconnection with the whole, as a slight mutilation of the well-known call\nma-ma.\n\n\n\n\n CHAPTER VI\n THE BATTLE FOR DELIVERANCE FROM THE MOTHER\n\n\nThere now comes a pause in the production of visions by Miss Miller;\nthen the activity of the unconscious is resumed very energetically.\n\nA forest with trees and bushes appears.\n\nAfter the discussions in the preceding chapter, there is need only of a\nhint that the symbol of the forest coincides essentially with the\nmeaning of the holy tree. The holy tree is found generally in a sacred\nforest enclosure or in the garden of Paradise. The sacred grove often\ntakes the place of the taboo tree and assumes all the attributes of the\nlatter. The erotic symbolism of the garden is generally known. The\nforest, like the tree, has mythologically a maternal significance. In\nthe vision which now follows, the forest furnishes the stage upon which\nthe dramatic representation of the end of Chiwantopel is played. This\nact, therefore, takes place in or near the mother.\n\nFirst, I will give the beginning of the drama as it is in the original\ntext, up to the first attempt at sacrifice. At the beginning of the next\nchapter the reader will find the continuation, the monologue and the\nsacrificial scene. The drama begins as follows:\n\n \u201cThe personage Chiwantopel, came from the south, on horseback; around\n him a cloak of vivid colors, red, blue and white. An Indian in a\n costume of doe skin, covered with beads and ornamented with feathers\n advances, squats down and prepares to let fly an arrow at Chiwantopel.\n The latter presents his breast in an attitude of defiance, and the\n Indian, fascinated by that sight, slinks away and disappears within\n the forest.\u201d\n\nThe hero, Chiwantopel, appears on horseback. This fact seems of\nimportance, because as the further course of the drama shows (see\nChapter VIII) the horse plays no indifferent r\u00f4le, but suffers the same\ndeath as the hero, and is even called \u201cfaithful brother\u201d by the latter.\nThese allusions point to a remarkable similarity between horse and\nrider. There seems to exist an intimate connection between the two,\nwhich guides them to the same destiny. We already have seen that the\nsymbolization of \u201cthe libido in resistance\u201d through the \u201cterrible\nmother\u201d in some places runs parallel with the horse.[574] Strictly\nspeaking, it would be incorrect to say that the horse is, or means, the\nmother. The mother idea is a libido symbol, and the horse is also a\nlibido symbol, and at some points the two symbols intersect in their\nsignificances. The common feature of the two ideas lies in the libido,\nespecially in the libido repressed from incest. The hero and the horse\nappear to us in this setting like an artistic formation of the idea of\nhumanity with its repressed libido, whereby the horse acquires the\nsignificance of the animal unconscious, which appears domesticated and\nsubjected to the will of man. Agni upon the ram, Wotan upon Sleipneir,\nAhuramazda upon Angromainyu,[575] Jahwe upon the monstrous seraph,\nChrist upon the ass,[576] Dionysus upon the ass, Mithra upon the horse,\nMen upon the human-footed horse, Freir upon the golden-bristled boar,\netc., are parallel representations. The chargers of mythology are always\ninvested with great significance; they very often appear\nanthropomorphized. Thus, Men\u2019s horse has human forelegs; Balaam\u2019s ass,\nhuman speech; the retreating bull, upon whose back Mithra springs in\norder to strike him down, is, according to a Persian legend, actually\nthe God himself. The mock crucifix of the Palatine represents the\ncrucified with an ass\u2019s head, perhaps in reference to the ancient legend\nthat in the temple of Jerusalem the image of an ass was worshipped. As\nDrosselbart (horse\u2019s mane) Wotan is half-human, half-horse.[577] An old\nGerman riddle very prettily shows this unity between horse and\nhorseman.[578] \u201cWho are the two, who travel to Thing? Together they have\nthree eyes, ten feet[579] and one tail; and thus they travel over the\nland.\u201d Legends ascribe properties to the horse, which psychologically\nbelong to the unconscious of man; horses are clairvoyant and\nclairaudient; they show the way when the lost wanderer is helpless; they\nhave mantic powers. In the Iliad the horse prophesies evil. They hear\nthe words which the corpse speaks when it is taken to the grave\u2014words\nwhich men cannot hear. C\u00e6sar learned from his human-footed horse\n(probably taken from the identification of C\u00e6sar with the Phrygian Men)\nthat he was to conquer the world. An ass prophesied to Augustus the\nvictory of Actium. The horse also sees phantoms. All these things\ncorrespond to typical manifestations of the unconscious. Therefore, it\nis perfectly intelligible that the horse, as the image of the wicked\nanimal component of man, has manifold connections with the devil. The\ndevil has a horse\u2019s foot; in certain circumstances a horse\u2019s form. At\ncrucial moments he suddenly shows a cloven foot (proverbial) in the same\nway as in the abduction of Hadding, Sleipneir suddenly looked out from\nbehind Wotan\u2019s mantle.[580] Just as the nightmare rides on the sleeper,\nso does the devil, and, therefore, it is said that those who have\nnightmares are ridden by the devil. In Persian lore the devil is the\nsteed of God. The devil, like all evil things, represents sexuality.\nWitches have intercourse with him, in which case he appears in the form\nof a goat or horse. The unmistakably phallic nature of the devil is\ncommunicated to the horse as well; hence this symbol occurs in\nconnections where this is the only meaning which would furnish an\nexplanation. It is to be mentioned that Loki generates in the form of a\nhorse, just as does the devil when in horse\u2019s form, as an old fire god.\nThus the lightning was represented theriomorphically as a horse.[581] An\nuneducated hysteric told me that as a child she had suffered from\nextreme fear of thunder, because every time the lightning flashed she\nsaw immediately afterwards a huge black horse reaching upwards as far as\nthe sky.[582] It is said in a legend that the devil, as the divinity of\nlightning, casts a horse\u2019s foot (lightning) upon the roofs. In\naccordance with the primitive meaning of thunder as fertilizer of the\nearth, the phallic meaning is given both to lightning and the horse\u2019s\nfoot. In mythology the horse\u2019s foot really has the phallic function as\nin this dream. An uneducated patient who originally had been violently\nforced to coitus by her husband very often dreams (after separation)\nthat a wild horse springs upon her and kicks her in the abdomen with his\nhind foot. Plutarch has given us the following words of a prayer from\nthe Dionysus orgies:\n\n \u1f10\u03bb\u03b8\u03b5\u1fd6\u03bd \u1f25\u03c1\u03c9\u03c2 \u0394\u03b9\u03cc\u03bd\u03c5\u03c3\u03b5 \u1f0c\u03bb\u03b9\u03bf\u03bd \u1f10\u03c2 \u03bd\u03b1\u1f78\u03bd \u1f01\u03b3\u03bd\u1f78\u03bd \u03c3\u1f7a\u03bd \u03a7\u03b1\u03c1\u03af\u03c4\u03b5\u03c3\u03c3\u03b9\u03bd \u1f10\u03c2 \u03bd\u03b1\u1f78\u03bd \u03c4\u1ff7 \u03b2\u03bf\u03ad\u1ff3\n \u03c0\u03bf\u03b4\u1f76 \u03b8\u03cd\u03c9\u03bd, \u1f04\u03be\u03b9\u03b5 \u03c4\u03b1\u1fe6\u03c1\u03b5, \u1f04\u03be\u03b9\u03b5 \u03c4\u03b1\u1fe6\u03c1\u03b5.[583][584]\n\nPegasus with his foot strikes out of the earth the spring Hippocrene.\nUpon a Corinthian statue of Bellerophon, which was also a fountain, the\nwater flowed out from the horse\u2019s hoof. Balder\u2019s horse gave rise to a\nspring through his kick. Thus the horse\u2019s foot is the dispenser of\nfruitful moisture.[585] A legend of lower Austria, told by Jaehns,\ninforms us that a gigantic man on a white horse is sometimes seen riding\nover the mountains. This means a speedy rain. In the German legend the\ngoddess of birth, Frau Holle, appears on horseback. Pregnant women near\nconfinement are prone to give oats to a white horse from their aprons\nand to pray him to give them a speedy delivery. It was originally the\ncustom for the horse to rub against the woman\u2019s genitals. The horse\n(like the ass) had in general the significance of a priapic animal.[586]\nHorse\u2019s tracks are idols dispensing blessing and fertility. Horse\u2019s\ntracks established a claim, and were of significance in determining\nboundaries, like the priaps of Latin antiquity. Like the phallic\nDactyli, a horse opened the mineral riches of the Harz Mountains with\nhis hoof. The horseshoe, an equivalent for horse\u2019s foot,[587] brings\nluck and has apotropaic meaning. In the Netherlands an entire horse\u2019s\nfoot is hung up in the stable to ward against sorcery. The analogous\neffect of the phallus is well known; hence the phalli at the gates. In\nparticular the horse\u2019s leg turned lightning aside, according to the\nprinciple \u201csimilia similibus.\u201d\n\nHorses also symbolize the wind, that is to say, the tertium\ncomparationis is again the libido symbol. The German legend recognizes\nthe wind as the wild huntsman in pursuit of the maiden. Stormy regions\nfrequently derive their names from horses, as the White Horse Mountain\nof the L\u00fcneburger heath. The centaurs are typical wind gods, and have\nbeen represented as such by B\u00f6cklin\u2019s artistic intuition.[588]\n\nHorses also signify fire and light. The fiery horses of Helios are an\nexample. The horses of Hector are called Xanthos (yellow, bright),\nPodargos (swift-footed), Lampos (shining) and Aithon (burning). A very\npronounced fire symbolism was represented by the mystic Quadriga,\nmentioned by Dio Chrysostomus. The supreme God always drives his chariot\nin a circle. Four horses are harnessed to the chariot. The horse driven\non the periphery moves very quickly. He has a shining coat, and bears\nupon it the signs of the planets and the Zodiac.[589] This is a\nrepresentation of the rotary fire of heaven. The second horse moves more\nslowly, and is illuminated only on one side. The third moves still more\nslowly, and the fourth rotates around himself. But once the outer horse\nset the second horse on fire with his fiery breath, and the third\nflooded the fourth with his streaming sweat. Then the horses dissolve\nand pass over into the substance of the strongest and most fiery, which\nnow becomes the charioteer. The horses also represent the four elements.\nThe catastrophe signifies the conflagration of the world and the deluge,\nwhereupon the division of the God into many parts ceases, and the divine\nunity is restored.[590] Doubtless the Quadriga may be understood\nastronomically as a _symbol of time_. We already saw in the first part\nthat the stoic representation of Fate is a fire symbol. It is,\ntherefore, a logical continuation of the thought, when time, closely\nrelated to the conception of destiny, exhibits this same libido\nsymbolism. Brihad\u00e2ranyaka-Upanishad, i: 1, says:\n\n \u201cThe morning glow verily is the head of the sacrificial horse, the sun\n his eye, the wind his breath, the all-spreading fire his mouth, the\n year is the belly of the sacrificial horse. The sky is his back, the\n atmosphere the cavern of his body, the earth the vault of his belly.\n The poles are his sides, in between the poles his ribs, the seasons\n his limbs, the months and fortnights his joints. Days and nights are\n his feet, stars his bones, clouds his flesh. The food he digests is\n the deserts, the rivers are his veins, the mountains his liver and\n lungs, the herbs and trees his hair; the rising sun is his fore part,\n the setting sun his after part. The ocean is his kinsman, the sea his\n cradle.\u201d\n\nThe horse undoubtedly here stands for a time symbol, and also for the\nentire world. We come across in the Mithraic religion, a strange God of\nTime, Aion, called Kronos or Deus Leontocephalus, because his\nstereotyped representation is a lion-headed man, who, standing in a\nrigid attitude, is encoiled by a snake, whose head projects forward from\nbehind over the lion\u2019s head. The figure holds in each hand a key, on the\nchest rests a thunderbolt, upon his back are the four wings of the wind;\nin addition to that, the figure sometimes bears the Zodiac on his body.\nAdditional attributes are a cock and implements. In the Carolingian\npsalter of Utrecht, which is based upon ancient models, the S\u00e6culum-Aion\nis represented as a naked man with a snake in his hand. As is suggested\nby the name of the divinity, he is a symbol of time, most interestingly\ncomposed from libido symbols. The lion, the zodiac sign of the greatest\nsummer heat,[591] is the symbol of the most mighty desire. (\u201cMy soul\nroars with the voice of a hungry lion,\u201d says Mechthild of Magdeburg.) In\nthe Mithra mystery the serpent is often antagonistic to the lion,\ncorresponding to that very universal myth of the battle of the sun with\nthe dragon.\n\nIn the Egyptian Book of the Dead, Tum is even designated as a he-cat,\nbecause as such he fought the snake, Apophis. The encoiling also means\nthe engulfing, the entering into the mother\u2019s womb. Thus time is defined\nby the rising and setting of the sun, that is to say, through the death\nand renewal of the libido. The addition of the cock again suggests time,\nand the addition of implements suggests the creation through time.\n(\u201cDur\u00e9e cr\u00e9atrice,\u201d Bergson.) Oromazdes and Ahriman were produced\nthrough Zrwanakarana, the \u201cinfinitely long duration.\u201d Time, this empty\nand purely formal concept, is expressed in the mysteries by\ntransformations of the creative power, the libido. Macrobius says:\n\n \u201cLeonis capite monstratur praesens tempus\u2014quia conditio ejus valida\n fervensque est.\u201d[592]\n\nPhilo of Alexandria has a better understanding:\n\n \u201cTempus ab hominibus pessimis putatur deus volentibus Ens essentiale\n abscondere\u2014pravis hominibus tempus putatur causa rerum mundi,\n sapientibus vero et optimis non tempus sed Deus.\u201d[593][594]\n\nIn Firdusi[595] time is often the symbol of fate, the libido nature of\nwhich we have already learned to recognize. The Hindoo text mentioned\nabove includes still more\u2014its symbol of the horse contains the whole\nworld; his kinsman and his cradle is the sea, the mother, similar to the\nworld soul, the maternal significance of which we have seen above. Just\nas Aion represents the libido in an embrace, that is to say, in the\nstate of death and of rebirth, so here the cradle of the horse is the\nsea, i. e. the libido is in the mother, dying and rising again, like the\nsymbol of the dying and resurrected Christ, who hangs like ripe fruit\nupon the tree of life.\n\nWe have already seen that the horse is connected through Ygdrasil with\nthe symbolism of the tree. The horse is also a \u201ctree of death\u201d; thus in\nthe Middle Ages the funeral pyre was called St. Michael\u2019s horse, and the\nneo-Persian word for coffin means \u201cwooden horse.\u201d[596] The horse has\nalso the r\u00f4le of psycho-pompos; he is the steed to conduct the souls to\nthe other world\u2014horsewomen fetch the souls (Valkyries). Neo-Greek songs\nrepresent Charon on a horse. These definitions obviously lead to the\nmother symbolism. The Trojan horse was the only means by which the city\ncould be conquered; because only he who has entered the mother and been\nreborn is an invincible hero. The Trojan horse is a magic charm, like\nthe \u201cNodfyr,\u201d which also serves to overcome necessity. The formula\nevidently reads, \u201cIn order to overcome the difficulty, thou must commit\nincest, and once more be born from thy mother.\u201d It appears that striking\na nail into the sacred tree signifies something very similar. The \u201cStock\nim Eisen\u201d in Vienna seems to have been such a palladium.\n\nStill another symbolic form is to be considered. Occasionally the devil\nrides upon a three-legged horse. The Goddess of Death, Hel, in time of\npestilence, also rides upon a three-legged horse.[597] The gigantic ass,\nwhich is three-legged, stands in the heavenly rain lake Vourukasha; his\nurine purifies the water of the lake, and from his roar all useful\nanimals become pregnant and all harmful animals miscarry. The Triad\nfurther points to the phallic significance. The contrasting symbolism of\nHel is blended into one conception in the ass of Vourukasha. The libido\nis fructifying as well as destroying.\n\nThese definitions, as a whole, plainly reveal the fundamental features.\nThe horse is a libido symbol, partly of phallic, partly of maternal\nsignificance, like the tree. It represents the libido in this\napplication, that is, the libido repressed through the incest\nprohibition.\n\nIn the Miller drama an Indian approaches the hero, ready to shoot an\narrow at him. Chiwantopel, however, with a proud gesture, exposes his\nbreast to the enemy. This idea reminds the author of the scene between\nCassius and Brutus in Shakespeare\u2019s \u201cJulius C\u00e6sar.\u201d A misunderstanding\nhas arisen between the two friends, when Brutus reproaches Cassius for\nwithholding from him the money for the legions. Cassius, irritable and\nangry, breaks out into the complaint:\n\n \u201cCome, Antony, and young Octavius, come,\n Revenge yourselves alone on Cassius,\n For Cassius is a-weary of the world:\n Hated by one he loves: braved by his brother:\n Check\u2019d like a bondman; _all his faults observed_:\n Set in a note-book, learn\u2019d and conn\u2019d by rote,\n To cast into my teeth. O I could weep\n My spirit from mine eyes!\u2014There is my dagger,\n And here my naked breast; within, a heart\n Dearer than Plutus\u2019 mine, richer than gold:\n If that thou beest a Roman, take it forth:\n I, that denied thee gold, will give my heart.\n Strike, as thou didst at C\u00e6sar; for I know\n When thou didst hate him worst, thou lov\u2019dst him better\n Than ever thou lov\u2019dst Cassius.\u201d\n\nThe material here would be incomplete without mentioning the fact that\nthis speech of Cassius shows many analogies to the agonized delirium of\nCyrano (compare Part I), only Cassius is far more theatrical and\noverdrawn. Something childish and hysterical is in his manner. Brutus\ndoes not think of killing him, but administers a very chilling rebuke in\nthe following dialogue:\n\n BRUTUS: Sheathe your dagger:\n Be angry when you will, it shall have scope:\n Do what you will, dishonor shall be humor.\n _O Cassius, you are yoked with a lamb_\n That carries anger as the flint bears fire:\n Who, much enforced, shows a hasty spark,\n And straight is cold again.\n\n CASSIUS: Hath Cassius liv\u2019d\n To be but mirth and laughter to his Brutus\n When grief and blood ill-tempered vexeth him?\n\n BRUTUS: When I spoke that, I was ill-tempered too.\n\n CASSIUS: Do you confess so much? Give me your hand.\n\n BRUTUS: And my heart too.\n\n CASSIUS: O Brutus!\n\n BRUTUS: What\u2019s the matter?\n\n CASSIUS: Have not you love enough to bear with me\n When that rash humor _which my mother gave me_\n Makes me forgetful?\n\n BRUTUS: Yes, Cassius, and from henceforth\n When you are over earnest with your Brutus,\n He\u2019ll think your mother chides and leave you so.\n\nThe analytic interpretation of Cassius\u2019s irritability plainly reveals\nthat at these moments he identifies himself with the mother, and his\nconduct, therefore, is truly feminine, as his speech demonstrates most\nexcellently. For his womanish love-seeking and desperate subjection\nunder the proud masculine will of Brutus calls forth the friendly remark\nof the latter, that Cassius is yoked with a lamb, that is to say, has\nsomething very weak in his character, which is derived from the mother.\nOne recognizes in this without any difficulty the analytic hall-marks of\nan infantile disposition, which, as always, is characterized by a\nprevalence of the parent-imago, here the mother-imago. An infantile\nindividual is infantile because he has freed himself insufficiently, or\nnot at all, from the childish environment, that is, from his adaptation\nto his parents. Therefore, on one side, he reacts falsely towards the\nworld, as a child towards his parents, always demanding love and\nimmediate reward for his feelings; on the other side, on account of the\nclose connection to the parents, he identifies himself with them. The\ninfantile individual behaves like the father and mother. He is not in a\ncondition to live for himself and to find the place to which he belongs.\nTherefore, Brutus very justly takes it for granted that the \u201cmother\nchides\u201d in Cassius, not he himself. The psychologically valuable fact\nwhich we gather here is the information _that Cassius is infantile and\nidentified_ with the mother. The hysterical behavior is due to the\ncircumstance that Cassius is still, in part, a lamb, and _an innocent\nand entirely harmless child_. He remains, as far as his emotional life\nis concerned, still far behind himself. This we often see among people\nwho, as masters, apparently govern life and fellow-creatures; they have\nremained children in regard to the demands of their love nature.\n\nThe figures of the Miller dramas, being children of the creator\u2019s\nphantasy, depict, as is natural, those traits of character which belong\nto the author. The hero, the wish figure, is represented as most\ndistinguished, because the hero always combines in himself all\nwished-for ideals. Cyrano\u2019s attitude is certainly beautiful and\nimpressive; Cassius\u2019s behavior has a theatrical effect. Both heroes\nprepare to die effectively, in which attempt Cyrano succeeds. This\nattitude betrays a wish for death in the unconscious of our author, the\nmeaning of which we have already discussed at length as the motive for\nher poem of the moth. The wish of young girls to die is only an indirect\nexpression, which remains a pose, even in case of real death, for death\nitself can be a pose. Such an outcome merely adds beauty and value to\nthe pose under certain conditions. That the highest summit of life is\nexpressed through the symbolism of death is a well-known fact; for\ncreation beyond one\u2019s self means personal death. The coming generation\nis the end of the preceding one. This symbolism is frequent in erotic\nspeech. The lascivious speech between Lucius and the wanton servant-maid\nin Apuleius (\u201cMetamorphoses,\u201d lib. ii: 32) is one of the clearest\nexamples:\n\n \u201cProeliare, inquit, et fortiter proeliare: nec enim tibi cedam, nec\n terga vortam. Cominus in aspectum, si vir es, dirige; et grassare\n naviter, et occide moriturus. Hodierna pugna non habet\n missionem.\u2014Simul ambo corruimus inter mutuos amplexus animas\n anhelantes.\u201d[598]\n\nThis symbolism is extremely significant, because it shows how easily a\ncontrasting expression originates and how equally intelligible and\ncharacteristic such an expression is. The proud gesture with which the\nhero offers himself to death may very easily be an indirect expression\nwhich challenges the pity or sympathy of the other, and thus is doomed\nto the calm analytic reduction to which Brutus proceeds. The behavior of\nChiwantopel is also suspicious, because the Cassius scene which serves\nas its model betrays indiscreetly that the whole affair is merely\ninfantile and one which owes its origin to an overactive mother imago.\nWhen we compare this piece with the series of mother symbols brought to\nlight in the previous chapter, we must say that the Cassius scene merely\nconfirms once more what we have long supposed, that is to say, that the\nmotor power of these symbolic visions arises from an infantile mother\ntransference, that is to say, from an undetached bond to the mother.\n\nIn the drama the libido, in contradistinction to the inactive nature of\nthe previous symbols, assumes a threatening activity, a conflict\nbecoming evident, in which the one part threatens the other with murder.\nThe hero, as the ideal image of the dreamer, is inclined to die; he does\nnot fear death. In accordance with the infantile character of this hero,\nit would most surely be time for him to take his departure from the\nstage, or, in childish language, to die. Death is to come to him in the\nform of an arrow-wound. Considering the fact that heroes themselves are\nvery often great archers or succumb to an arrow-wound (St. Sebastian, as\nan example), it may not be superfluous to inquire into the meaning of\ndeath through an arrow.\n\nWe read in the biography of the stigmatized nun Katherine Emmerich[599]\nthe following description of the evidently neurotic sickness of her\nheart:\n\n \u201cWhen only in her novitiate, she received as a Christmas present from\n the holy Christ a very tormenting heart trouble for the whole period\n of her nun\u2019s life. God showed her inwardly the purpose; it was on\n account of the decline of the spirit of the order, especially for the\n sins of her fellow-sisters. But what rendered this trouble most\n painful was the gift which she had possessed from youth, namely, to\n see before her eyes the inner nature of man as he really was. She felt\n the heart trouble physically as if her heart was continually pierced\n by arrows.[600] These arrows\u2014and this represented the still worse\n mental suffering\u2014she recognized as the thoughts, plots, secret\n speeches, misunderstandings, scandal and uncharitableness, in which\n her fellow-sisters, wholly without reason and unscrupulously, were\n engaged against her and her god-fearing way of life.\u201d\n\nIt is difficult to be a saint, because even a patient and long-suffering\nnature will not readily bear such a violation, and defends itself in its\nown way. The companion of sanctity is temptation, without which no true\nsaint can live. We know from analytic experience that these temptations\ncan pass unconsciously, so that only their equivalents would be produced\nin consciousness in the form of symptoms. We know that it is proverbial\nthat heart and smart (Herz and Schmerz) rhyme. It is a well-known fact\nthat hysterics put a physical pain in place of a mental pain. The\nbiographer of Emmerich has comprehended that very correctly. Only her\ninterpretation of the pain is, as usual, projected. It is always the\nothers who secretly assert all sorts of evil things about her, and this\nshe pretended gave her the pains.[601] The case, however, bears a\nsomewhat different aspect. The very difficult renunciation of all life\u2019s\njoys, this death before the bloom, is generally painful, and especially\npainful are the unfulfilled wishes and the attempts of the animal nature\nto break through the power of repression. The gossip and jokes of the\nsisters very naturally centre around these most painful things, so that\nit must appear to the saint as if her symptoms were caused by this.\nNaturally, again, she could not know that gossip tends to assume the\nr\u00f4le of the unconscious, which, like a clever adversary, always aims at\nthe actual gaps in our armor.\n\nA passage from Gautama Buddha embodies this idea:[602]\n\n \u201cA wish earnestly desired\n Produced by will, and nourished\n When gradually it must be thwarted,\n Burrows like an arrow in the flesh.\u201d\n\nThe wounding and painful arrows do not come from without through gossip,\nwhich only attacks externally, but they come from ambush, from our own\nunconscious. This, rather than anything external, creates the\ndefenseless suffering. It is our _own repressed and unrecognized desires\nwhich fester like arrows in our flesh_.[603] In another connection this\nwas clear to the nun, and that most literally. It is a well-known fact,\nand one which needs no further proof to those who understand, that these\nmystic scenes of union with the Saviour generally are intermingled with\nan enormous amount of sexual libido.[604] Therefore, it is not\nastonishing that the scene of the stigmata is nothing but an incubation\nthrough the Saviour, only slightly changed metaphorically, as compared\nwith the ancient conception of \u201cunio mystica,\u201d as cohabitation with the\ngod. Emmerich relates the following of her stigmatization:\n\n \u201cI had a contemplation of the sufferings of Christ, and implored him\n to let me feel with him his sorrows, and prayed five paternosters to\n the honor of the five sacred wounds. Lying on my bed with outstretched\n arms, I entered into a great sweetness and into an endless thirst for\n the torments of Jesus. Then I saw a light descending upon me: it came\n obliquely from above. It was a crucified body, living and transparent,\n with arms extended, but without a cross. The wounds shone brighter\n than the body; they were five circles of glory, coming forth from the\n whole glory. I was enraptured and my heart was moved with great pain\n and yet with sweetness from longing to share in the torments of my\n Saviour. And my longings for the sorrows of the Redeemer increased\n more and more on gazing on his wounds, and passed from my breast,\n through my hands, sides and feet to his holy wounds: then from the\n hands, then from the sides, then from the feet of the figure threefold\n shining red beams ending below in an arrow, shot forth to my hands,\n sides and feet.\u201d\n\nThe beams, in accordance with the phallic fundamental thought, are\nthreefold, terminating below in an arrow-point.[605] Like Cupid, the\nsun, too, has its quiver, full of destroying or fertilizing arrows, sun\nrays,[606] which possess phallic meaning. On this significance evidently\nrests the Oriental custom of designating brave sons as arrows and\njavelins of the parents. \u201cTo make sharp arrows\u201d is an Arabian expression\nfor \u201cto generate brave sons.\u201d The Psalms declare (cxxvii:4):\n\n \u201cLike as the arrows in the hands of the giant; even so are the young\n children.\u201d\n\n(Compare with this the remarks previously made about \u201cboys.\u201d) Because of\nthis significance of the arrow it is intelligible why the Scythian king\nAriantes, when he wished to prepare a census, demanded an arrow-head\nfrom each man. A similar meaning attaches equally to the lance. Men are\ndescended from the lance, because the ash is the mother of lances.\nTherefore, the men of the Iron Age are derived from her. The marriage\ncustom to which Ovid alludes (\u201cComat virgineas hasta recurva\ncomas\u201d\u2014_Fastorum_, lib. ii: 560) has already been mentioned. Kaineus\nissued a command that his lance be honored. Pindar relates in the legend\nof this Kaineus:\n\n \u201cHe descended into the depths, splitting the earth with a straight\n foot.\u201d[607]\n\nHe is said to have originally been a maiden named Kainis, who, because\nof her complaisance, was transformed into an invulnerable man by\nPoseidon. Ovid pictures the battle of the Lapith\u00e6 with the invulnerable\nKaineus; how at last they covered him completely with trees, because\nthey could not otherwise touch him. Ovid says at this place:\n\n \u201cExitus in dubio est: alii sub inania corpus\n Tartara detrusum silvarum mole ferebant,\n Abnuit Ampycides: medioque ex aggere fulvis\n Vidit avem pennis liquidas exire sub auras.\u201d[608]\n\nRoscher considers this bird to be the golden plover (Charadrius\npluvialis), which borrows its name from the fact that it lives in the\n\u03c7\u03b1\u03c1\u03ac\u03b4\u03c1\u03b1, a crevice in the earth. By his song he proclaims the\napproaching rain. Kaineus was changed into this bird.\n\nWe see again in this little myth the typical constituents of the libido\nmyth: original bisexuality, immortality (invulnerability) through\nentrance into the mother (splitting the mother with the foot, and to\nbecome covered up) and resurrection as a bird of the soul and a bringer\nof fertility (ascending sun). When this type of hero causes his lance to\nbe worshipped, it probably means that his lance is a valid and\nequivalent expression of himself.\n\nFrom our present standpoint, we understand in a new sense that passage\nin Job, which I mentioned in Chapter IV of the first part of this book:\n\n \u201cHe has set me up for his mark.\n\n \u201cHis archers compass me round about, he cleaveth my reins asunder, and\n doth not spare:\u2014he poureth out my gall upon the ground.\n\n \u201cHe breaketh me with breach upon breach: he runneth upon me like a\n giant.\u201d\u2014_Job_ xvi:12\u201313\u201314.\n\nNow we understand this symbolism as an expression for the soul torment\ncaused by the onslaught of the unconscious desires. The libido festers\nin his flesh, a cruel god has taken possession of him and pierced him\nwith his painful libidian projectiles, with thoughts, which\noverwhelmingly pass through him. (As a dementia pr\u00e6cox patient once said\nto me during his recovery: \u201cTo-day a thought suddenly thrust itself\nthrough me.\u201d) This same idea is found again in Nietzsche in Zarathustra:\n\n _The Magician_\n\n Stretched out, shivering\n Like one half dead whose feet are warmed,\n Shaken alas! by unknown fevers,\n Trembling from the icy pointed arrows of frost,\n Hunted by Thee, O Thought!\n Unutterable! Veiled! Horrible One!\n Thou huntsman behind the clouds!\n Struck to the ground by thee,\n Thou mocking eye that gazeth at me from the dark!\n \u2014\u2014\u2014\u2014\u2014\u2014 Thus do I lie\n Bending, writhing, tortured\n With all eternal tortures,\n Smitten\n By thee, crudest huntsman,\n Thou unfamiliar God.\n\n Smite deeper!\n Smite once more:\n Pierce through and rend my heart!\n What meaneth this torturing\n With blunt-toothed arrows?\n Why gazeth thou again,\n Never weary of human pain,\n With malicious, God-lightning eyes,\n Thou wilt not kill,\n But torture, torture?\n\nNo long-drawn-out explanation is necessary to enable us to recognize in\nthis comparison the old, universal idea of the martyred sacrifice of\nGod, which we have met previously in the Mexican sacrifice of the cross\nand in the sacrifice of Odin.[609] This same conception faces us in the\noft-repeated martyrdom of St. Sebastian, where, in the delicate-glowing\nflesh of the young god, all the pain of renunciation which has been felt\nby the artist has been portrayed. An artist always embodies in his\nartistic work a portion of the mysteries of his time. In a heightened\ndegree the same is true of the principal Christian symbol, the crucified\none pierced by the lance, the conception of the man of the Christian era\ntormented by his wishes, crucified and dying in Christ.\n\nThis is not torment which comes from without, which befalls mankind; but\nthat he himself is the hunter, murderer, sacrificer and sacrificial\nknife is shown us in another of Nietzsche\u2019s poems, wherein the apparent\ndualism is transformed into the soul conflict through the use of the\nsame symbolism:\n\n \u201cOh, Zarathustra,\n Most cruel Nimrod!\n Whilom hunter of God\n The snare of all virtue,\n An arrow of evil!\n Now\n Hunted by thyself\n Thine own prey\n Pierced through thyself,\n Now\n Alone with thee\n Twofold in thine own knowledge\n Mid a hundred mirrors\n False to thyself,\n Mid a hundred memories\n Uncertain\n Ailing with each wound\n Shivering with each frost\n Caught in thine own snares,\n Self knower!\n Self hangman!\n\n \u201cWhy didst thou strangle thyself\n With the noose of thy wisdom?\n Why hast thou enticed thyself\n Into the Paradise of the old serpent?\n Why hast thou crept\n Into thyself, thyself?...\u201d\n\nThe deadly arrows do not strike the hero from without, but it is he\nhimself who, in disharmony with himself, hunts, fights and tortures\nhimself. Within himself will has turned against will, libido against\nlibido\u2014therefore, the poet says, \u201cPierced through thyself,\u201d that is to\nsay, wounded by his own arrow. Because we have discerned that the arrow\nis a libido symbol, the idea of \u201cpenetrating or piercing through\u201d\nconsequently becomes clear to us. It is a phallic act of union with\none\u2019s self, a sort of self-fertilization (introversion); also a\nself-violation, a self-murder; therefore, Zarathustra may call himself\nhis own hangman, like Odin, who sacrifices himself to Odin.\n\nThe wounding by one\u2019s own arrow means, first of all, _the state of\nintroversion_. What this signifies we already know\u2014the libido sinks into\nits \u201cown depths\u201d (a well-known comparison of Nietzsche\u2019s) and finds\nthere below, in the shadows of the unconscious, the substitute for the\nupper world, which it has abandoned: _the world of memories_ (\u201c\u2019mid a\nhundred memories\u201d), the strongest and most influential of which are the\nearly infantile memory pictures. It is the world of the child, this\nparadise-like state of earliest childhood, from which we are separated\nby a hard law. In this subterranean kingdom slumber sweet feelings of\nhome and the endless hopes of all that is to be. As Heinrich in the\n\u201cSunken Bell,\u201d by Gerhart Hauptmann, says, in speaking of his miraculous\nwork:\n\n \u201cThere is a song lost and forgotten,\n A song of home, a love song of childhood,\n Brought up from the depths of the fairy well,\n Known to all, but yet unheard.\u201d\n\nHowever, as Mephistopheles says, \u201cThe danger is great.\u201d These depths are\nenticing; they are the mother and\u2014death. When the libido leaves the\nbright upper world, whether from the decision of the individual or from\ndecreasing life force, then it sinks back into its own depths, into the\nsource from which it has gushed forth, and turns back to that point of\ncleavage, the umbilicus, through which it once entered into this body.\nThis point of cleavage is called the mother, because from her comes the\nsource of the libido. Therefore, when some great work is to be\naccomplished, before which weak man recoils, doubtful of his strength,\nhis libido returns to that source\u2014and this is the dangerous moment, in\nwhich the decision takes place between annihilation and new life. If the\nlibido remains arrested in the wonder kingdom of the inner world,[610]\nthen the man has become for the world above a phantom, then he is\npractically dead or desperately ill.[611] But if the libido succeeds in\ntearing itself loose and pushing up into the world above, then a miracle\nappears. This journey to the underworld has been a fountain of youth,\nand new fertility springs from his apparent death. This train of thought\nis very beautifully gathered into a Hindoo myth: Once upon a time,\nVishnu sank into an ecstasy (introversion) and during this state of\nsleep bore Brahma, who, enthroned upon the lotus flower, arose from the\nnavel of Vishnu, bringing with him the Vedas, which he diligently read.\n(Birth of creative thought from introversion.) But through Vishnu\u2019s\necstasy a devouring flood came upon the world. (Devouring through\nintroversion, symbolizing the danger of entering into the mother of\ndeath.) A demon taking advantage of the danger, stole the Vedas from\nBrahma and hid them in the depths. (Devouring of the libido.) Brahma\nroused Vishnu, and the latter, transforming himself into a fish, plunged\ninto the flood, fought with the demon (battle with the dragon),\nconquered him and recaptured the Vedas. (Treasure obtained with\ndifficulty.)\n\nSelf-concentration and the strength derived therefrom correspond to this\nprimitive train of thought. It also explains numerous sacrificial and\nmagic rites which we have already fully discussed. Thus the impregnable\nTroy falls because the besiegers creep into the belly of a wooden horse;\nfor he alone is a hero who is reborn from the mother, like the sun. But\nthe danger of this venture is shown by the history of Philoctetes, who\nwas the only one in the Trojan expedition who knew the hidden sanctuary\nof Chryse, where the Argonauts had sacrificed already, and where the\nGreeks planned to sacrifice in order to assure a safe ending to their\nundertaking. Chryse was a nymph upon the island of Chryse; according to\nthe account of the scholiasts in Sophocles\u2019s \u201cPhiloctetes,\u201d this nymph\nloved Philoctetes, and cursed him because he spurned her love. This\ncharacteristic projection, which is also met with in the Gilgamesh epic,\nshould be referred back, as suggested, to the repressed incest wish of\nthe son, who is represented through the projection as if the mother had\nthe evil wish, for the refusal of which the son was given over to death.\nIn reality, however, the son becomes mortal by separating himself from\nthe mother. His fear of death, therefore, corresponds to the repressed\nwish to turn back to the mother, and causes him to believe that the\nmother threatens or pursues him. The teleological significance of this\n_fear of persecution_ is evident; _it is to keep son and mother apart_.\n\nThe curse of Chryse is realized in so far that Philoctetes, according to\none version, when approaching his altar, injured himself in his foot\nwith one of his own deadly poisonous arrows, or, according to another\nversion[612] (this is better and far more abundantly proven), _was\nbitten in his foot by a poisonous serpent_.[613] From then on he is\nailing.[614]\n\nThis very typical wound, which also destroyed R\u00ea, is described in the\nfollowing manner in an Egyptian hymn:\n\n \u201cThe ancient of the Gods moved his mouth,\n He cast his saliva upon the earth,\n And what he spat, fell upon the ground.\n With her hands Isis kneaded that and the soil\n Which was about it, together:\n From that she created a venerable worm,\n And made him like a spear.\n She did not twist him living around her face,\n But threw him coiled upon the path,\n Upon which the great God wandered at ease\n Through all his lands.\n\n \u201cThe venerable God stepped forth radiantly,\n The gods who served Pharaoh accompanied him,\n And he proceeded as every day.\n Then the venerable worm stung him....\n The divine God opened his mouth\n And the voice of his majesty echoed even to the sky.\n And the gods exclaimed: Behold!\n Thereupon he could not answer,\n His jaws chattered,\n All his limbs trembled\n And the poison gripped his flesh,\n As the Nile seizes upon the land.\u201d\n\nIn this hymn Egypt has again preserved for us a primitive conception of\nthe serpent\u2019s sting. The aging of the autumn sun as an image of human\nsenility is symbolically traced back to the mother through the poisoning\nby the serpent. The mother is reproached, because her malice causes the\ndeath of the sun-god. The serpent, the primitive symbol of fear,[615]\nillustrates the repressed tendency to turn back to the mother, because\nthe only possibility of security from death is possessed by the mother,\nas the source of life.\n\nAccordingly, only the mother can cure him, sick unto death, and,\ntherefore, the hymn goes on to depict how the gods were assembled to\ntake counsel:\n\n \u201cAnd Isis came with her wisdom:\n Her mouth is full of the breath of life,\n Her words banish sorrow,\n And her speech animates those who no longer breathe.\n She said: \u2018What is that; what is that, divine father?\n Behold, a worm has brought you sorrow\u2014\u2014\u2019\n\n \u201c\u2018Tell me thy name, divine father,\n Because the man remains alive, who is called by his name.\u2019\u201d\n\nWhereupon R\u00ea replied:\n\n \u201c\u2018I am he, who created heaven and earth, and piled up the hills,\n And created all beings thereon.\n I am he, who made the water and caused the great flood,\n Who produced the bull of his mother,\n Who is the procreator,\u2019 etc.\n\n \u201cThe poison did not depart, it went further,\n The great God was not cured.\n Then said Isis to R\u00ea:\n \u2018Thine is not the name thou hast told me.\n Tell me true that the poison may leave thee,\n For he whose name is spoken will live.\u2019\u201d\n\nFinally R\u00ea decides to speak his true name. He is approximately healed\n(imperfect composition of Osiris); but he has lost his power, and\nfinally he retreats to the heavenly cow.\n\nThe poisonous worm is, if one may speak in this way, a \u201cnegative\u201d\nphallus, a deadly, not an animating, form of libido; therefore, a wish\nfor death, instead of a wish for life. The \u201ctrue name\u201d is soul and magic\npower; hence a symbol of libido. What Isis demands is the retransference\nof the libido to the mother goddess. This request is fulfilled\nliterally, for the aged god turns back to the divine cow, the symbol of\nthe mother.[616] This symbolism is clear from our previous explanations.\nThe onward urging, living libido which rules the consciousness of the\nson, demands separation from the mother. The longing of the child for\nthe mother is a hindrance on the path to this, taking the form of a\npsychologic resistance, which is expressed empirically in the neurosis\nby all manners of fears, that is to say, the fear of life. The more a\nperson withdraws from adaptation to reality, and falls into slothful\ninactivity, the greater becomes his anxiety (cum grano salis), which\neverywhere besets him at each point as a hindrance upon his path. The\nfear springs from the mother, that is to say, from the longing to go\nback to the mother, which is opposed to the adaptation to reality. This\nis the way in which the mother has become apparently the malicious\npursuer. Naturally, it is not the actual mother, although the actual\nmother, with the abnormal tenderness with which she sometimes pursues\nher child, even into adult years, may gravely injure it through a\nwillful prolonging of the infantile state in the child. It is rather the\nmother-imago, which becomes the Lamia. The mother-imago, however,\npossesses its power solely and exclusively from the son\u2019s tendency not\nonly to look and to work forwards, but also to glance backwards to the\npampering sweetness of childhood, to that glorious state of\nirresponsibility and security with which the protecting mother-care once\nsurrounded him.[617]\n\nThe retrospective longing acts like a paralyzing poison upon the energy\nand enterprise; so that it may well be compared to a poisonous serpent\nwhich lies across our path. Apparently, it is a hostile demon which robs\nus of energy, but, in reality, it is the individual unconscious, the\nretrogressive tendency of which begins to overcome the conscious forward\nstriving. The cause of this can be, for example, the natural aging which\nweakens the energy, or it may be great external difficulties, which\ncause man to break down and become a child again, or it may be, and this\nis probably the most frequent cause, the woman who enslaves the man, so\nthat he can no longer free himself, and becomes a child again.[618] It\nmay be of significance also that Isis, as sister-wife of the sun-god,\ncreates the poisonous animal from the spittle of the god, which is\nperhaps a substitute for sperma, and, therefore, is a symbol of libido.\nShe creates the animal from the libido of the god; that means she\nreceives his power, making him weak and dependent, so that by this means\nshe assumes the dominating r\u00f4le of the mother. (Mother transference to\nthe wife.) This part is preserved in the legend of Samson, in the r\u00f4le\nof Delilah, who cut off Samson\u2019s hair, the sun\u2019s rays, thus robbing him\nof his strength.[619] Any weakening of the adult man strengthens the\nwishes of the unconscious; therefore, the decrease of strength appears\ndirectly as the backward striving towards the mother.\n\nThere is still to be considered one more source of the reanimation of\nthe mother-imago. We have already met it in the discussion of the mother\nscene in \u201cFaust,\u201d that is to say, _the willed introversion of a creative\nmind_, which, retreating before its own problem and inwardly collecting\nits forces, dips at least for a moment into the source of life, in order\nthere to wrest a little more strength from the mother for the completion\nof its work. It is a mother-child play with one\u2019s self, in which lies\nmuch weak selfadmiration and self-adulation (\u201cAmong a hundred\nmirrors\u201d\u2014Nietzsche); _a Narcissus state_, a strange spectacle, perhaps,\nfor profane eyes. The separation from the mother-imago, the birth out of\none\u2019s self, reconciles all conflicts through the sufferings. This is\nprobably meant by Nietzsche\u2019s verse:\n\n \u201cWhy hast thou enticed thyself\n Into the Paradise of the old serpent?\n Why hast thou crept\n Into thyself, thyself?...\n\n \u201cA sick man now\n Sick of a serpent\u2019s poison,[620]\n A captive now\n Whom the hardest destiny befell\n In thine own pit;\n Bowed down as thou workest\n Encaved within thyself,\n Burrowing into thyself,\n Helpless,\n Stiff,\n A corpse.\n Overwhelmed with a hundred burdens,\n Overburdened by thyself.\n A wise man,\n A self-knower,\n The wise Zarathustra;\n Thou soughtest the heaviest burden\n And foundest thou thyself....\u201d\n\nThe symbolism of this speech is of the greatest richness. He is buried\nin the depths of _self, as if in the earth_; really a dead man who has\nturned back to mother earth;[621] a Kaineus \u201cpiled with a hundred\nburdens\u201d and pressed down to death; the one who groaning bears the heavy\nburden of his own libido, of that libido which draws him back to the\nmother. Who does not think of the Taurophoria of Mithra, who took his\nbull (according to the Egyptian hymn, \u201cthe bull of his mother\u201d), that\nis, his love for his mother, the heaviest burden upon his back, and with\nthat entered upon the painful course of the so-called Transitus![622]\nThis path of passion led to the cave, in which the bull was sacrificed.\nChrist, too, had to bear the cross,[623] the symbol of his love for the\nmother, and he carried it to the place of sacrifice where the lamb was\nslain in the form of the God, the infantile man, a \u201cself-executioner,\u201d\nand then to burial in the subterranean sepulchre.[624]\n\nThat which in Nietzsche appears as a poetical figure of speech is really\na primitive myth. It is as if the poet still possessed a dim idea or\ncapacity to feel and reactivate those imperishable phantoms of long-past\nworlds of thought in the words of our present-day speech and in the\nimages which crowd themselves into his phantasy. Hauptmann also says:\n\u201cPoetic rendering is that which allows the echo of the primitive word to\nresound through the form.\u201d[625]\n\n\nThe sacrifice, with its mysterious and manifold meaning, which is rather\nhinted at than expressed, passes unrecognized in the unconscious of our\nauthor. The arrow is not shot, the hero Chiwantopel is not yet fatally\npoisoned and ready for death through self-sacrifice. We now can say,\naccording to the preceding material, this sacrifice means renouncing the\nmother, that is to say, _renunciation of all bonds and limitations which\nthe soul has taken with it from the period of childhood into the adult\nlife_. From various hints of Miss Miller\u2019s it appears that at the time\nof these phantasies she was still living in the circle of the family,\nevidently at an age which was in urgent need of independence. That is to\nsay, man does not live very long in the infantile environment or in the\nbosom of his family without real danger to his mental health. Life calls\nhim forth to independence, and he who gives no heed to this hard call\nbecause of childish indolence and fear is threatened by a neurosis, and\nonce the neurosis has broken out it becomes more and more a valid reason\nto escape the battle with life and to remain for all time in the morally\npoisoned infantile atmosphere.\n\nThe phantasy of the arrow-wound belongs in this struggle for personal\nindependence. The thought of this resolution has not yet penetrated the\ndreamer. On the contrary, she rather repudiates it. After all the\npreceding, it is evident that the symbolism of the arrow-wound through\ndirect translation must be taken as a coitus symbol. The \u201cOccide\nmoriturus\u201d attains by this means the sexual significance belonging to\nit. Chiwantopel naturally represents the dreamer. But nothing is\nattained and nothing is understood through one\u2019s reduction to the coarse\nsexual, because it is a commonplace that the unconscious shelters coitus\nwishes, the discovery of which signifies nothing further. _The coitus\nwish under this aspect is really a symbol for the individual\ndemonstration of the libido separated from the parents, of the conquest\nof an independent life._ This step towards a new life means, at the same\ntime, the death of the past life.[626] Therefore, Chiwantopel is the\ninfantile hero[627] (the son, the child, the lamb, the fish) who is\nstill enchained by the fetters of childhood and who has to die as a\nsymbol of the incestuous libido, and with that sever the retrogressive\nbond. For the entire libido is demanded for the battle of life, and\nthere can be no remaining behind. The dreamer cannot yet come to this\ndecision, which will tear aside all the sentimental connections with\nfather and mother, and yet it must be made in order to follow the call\nof the individual destiny.\n\n\n\n\n CHAPTER VII\n THE DUAL MOTHER R\u00d4LE\n\n\nAfter the disappearance of the assailant, Chiwantopel begins the\nfollowing monologue:\n\n \u201cFrom the extreme ends of these continents, from the farthest\n lowlands, after having forsaken the palace of my father, I have been\n wandering aimlessly during a hundred moons, always pursued by my mad\n desire to find \u2018her who will understand.\u2019 With jewels I have tempted\n many fair ones, with kisses I have tried to snatch the secret of their\n hearts, with acts of bravery I have conquered their admiration. (He\n reviews the women he has known.) Chita, the princess of my race ...\n she is a little fool, vain as a peacock, having nought in her head but\n jewels and perfume. Ta-nan, the young peasant, ... bah, a mere sow, no\n more than a breast and a stomach, caring only for pleasure. And then\n Ki-ma, the priestess, a true parrot, repeating hollow phrases learnt\n from the priests; all for show, without real education or sincerity,\n suspicious poseur and hypocrite!... Alas! Not one who understands me,\n not one who resembles me, not one who has a soul sister to mine. There\n is not one among them all who has known my soul, not one who could\n read my thought; far from it; not one capable of seeking with me the\n luminous summits, or of spelling with me the superhuman word, love.\u201d\n\nHere Chiwantopel himself says that his journeying and wandering is a\nquest for that other, and for the meaning of life which lies in union\nwith her. In the first part of this work we merely hinted gently at this\npossibility. The fact that the seeker is masculine and the sought-for of\nfeminine sex is not so astonishing, because the chief object of the\nunconscious transference is the mother, as has probably been seen from\nthat which we have already learned. The daughter takes a male attitude\ntowards the mother. The genesis of this adjustment can only be suspected\nin our case, because objective proof is lacking. Therefore, let us\nrather be satisfied with inferences. \u201cShe who will understand\u201d means the\nmother, in the infantile language. At the same time, it also means the\nlife companion. As is well known, the sex contrast concerns the libido\nbut little. The sex of the object plays a surprisingly slight r\u00f4le in\nthe estimation of the unconscious. The object itself, taken as an\nobjective reality, is but of slight significance. (But it is of greatest\nimportance whether the libido is transferred or introverted.) The\noriginal concrete meaning of _erfassen_, \u201cto seize,\u201d _begreifen_, \u201cto\ntouch,\u201d etc., allows us to recognize clearly the under side of the\nwish\u2014to find a congenial person. But the \u201cupper\u201d intellectual half is\nalso contained in it, and is to be taken into account at the same time.\nOne might be inclined to assume this tendency if it were not that our\nculture abused the same, for the misunderstood woman has become almost\nproverbial, which can only be the result of a wholly distorted\nvaluation. On the one side, our culture undervalues most extraordinarily\nthe importance of sexuality; on the other side, sexuality breaks out as\na direct result of the repression burdening it at every place where it\ndoes not belong, and makes use of such an indirect manner of expression\nthat one may expect to meet it suddenly almost anywhere. Thus the idea\nof the intimate comprehension of a human soul, which is in reality\nsomething very beautiful and pure, is soiled and disagreeably distorted\nthrough the entrance of the indirect sexual meaning.[628] The secondary\nmeaning or, better expressed, the misuse, which repressed and denied\nsexuality forces upon the highest soul functions, makes it possible, for\nexample, for certain of our opponents to scent in psychoanalysis\nprurient erotic confessionals. These are subjective wish-fulfilment\ndeliria which need no contra arguments. This misuse makes the wish to be\n\u201cunderstood\u201d highly suspicious, if the natural demands of life have not\nbeen fulfilled. Nature has _first claim_ on man; only long afterwards\ndoes the luxury of intellect come. The medi\u00e6val ideal of life for the\nsake of death needs gradually to be replaced by a natural conception of\nlife, in which the normal demands of men are thoroughly kept in mind, so\nthat the desires of the animal sphere may no longer be compelled to drag\ndown into their service the high gifts of the intellectual sphere in\norder to find an outlet. We are inclined, therefore, to consider the\ndreamer\u2019s wish for understanding, first of all, as a repressed striving\ntowards the natural destiny. This meaning coincides absolutely with\npsychoanalytic experience, that there are countless neurotic people who\napparently are prevented from experiencing life because they have an\nunconscious and often also a conscious repugnance to the sexual fate,\nunder which they imagine all kinds of ugly things. There is only too\ngreat an inclination to yield to this pressure of the unconscious\nsexuality and to experience the dreaded (unconsciously hoped for)\ndisagreeable sexual experience, so as to acquire by that means a\nlegitimately founded horror which retains them more surely in the\ninfantile situation. This is the reason why so many people fall into\nthat very state towards which they have the greatest abhorrence.\n\nThat we were correct in our assumption that, in Miss Miller, it is a\nquestion of the battle for independence is shown by her statement that\nthe hero\u2019s departure from his father\u2019s house reminds her of the fate of\nthe young Buddha, who likewise renounced all luxury to which he was born\nin order to go out into the world to live out his destiny to its\ncompletion. Buddha gave the same heroic example as did Christ, who\nseparated from his mother, and even spoke bitter words (Matthew, chap.\nx. v. 34):\n\n \u201cThink not that I am come to send peace on earth: I came not to send\n peace, but a sword.\n\n (35) \u201cFor I am come to set a man at variance against his father, and\n the daughter against her mother, and the daughter-in-law against her\n mother-in-law.\n\n (36) \u201cAnd a man\u2019s foes shall be they of his own household.\n\n (37) \u201cHe that loveth father or mother more than me is not worthy of\n me.\u201d\n\nOr _Luke_, chap. xii, v. 51:\n\n \u201cSuppose ye that I am come to give peace on earth? I tell you, Nay:\n but rather division.\n\n (52) \u201cFor from henceforth there shall be five in one house divided,\n three against two, and two against three.\n\n (53) \u201cThe father shall be divided against the son, and the son against\n the father; the mother against the daughter, and the daughter against\n the mother; the mother-in-law against the daughter-in-law, and the\n daughter-in-law against her mother-in-law.\u201d\n\nHorus snatched from his mother her head adornment, the power. Just as\nAdam struggled with Lilith, so he struggles for power. Nietzsche, in\n\u201cHuman, All Too Human,\u201d expressed the same in very beautiful words:\n\n \u201cOne may suppose that a mind, in which the \u2018type of free mind\u2019 is to\n ripen and sweeten at maturity, has had its decisive crisis in a great\n detachment, so that before this time it was just so much the more a\n fettered spirit and appeared chained forever to its corner and its\n pillar.[629] What binds it most firmly? What cords are almost\n untearable? Among human beings of a high and exquisite type, it would\n be duties: that reverence, which is suitable for youth, that modesty\n and tenderness for all the old honored and valued things, that\n thankfulness for the earth from which they grew, for the hand which\n guided them, for the shrine where they learnt to pray:\u2014their loftiest\n moments themselves come to bind them the firmest, to obligate them the\n most permanently. The great detachment comes suddenly for people so\n bound.\n\n \u201c\u2018Better to die than to live here,\u2019\u2014thus rings the imperative voice of\n seduction: and this here, this \u2018at home\u2019 is all, that it (the soul)\n has loved until now! A sudden terror and suspicion against that which\n it has loved, a lightning flash of scorn towards that which is called\n \u2018duty,\u2019 a rebellious, arbitrary, volcanic, impelling desire for\n travelling, for strange countries, estrangements, coolness, frigidity,\n disillusionments, a hatred of love, perhaps a sacrilegious touch and\n glance backwards[630] there where just now it adored and loved,\n perhaps a blush of shame over what it has just done, and at the same\n time an exultation over having done it, an intoxicating internal\n joyous thrill, in which a victory reveals itself\u2014a victory? Over what?\n Over whom? An enigmatic, doubtful, questioning victory, but the first\n triumph. Of such woe and pain is formed the history of the great\n detachment. It is like a disease which can destroy men,\u2014this first\n eruption of strength and will towards self-assertion.\u201d[631]\n\nThe danger lies, as is brilliantly expressed by Nietzsche, in isolation\nin one\u2019s self:\n\n \u201cSolitude surrounds and embraces him ever more threatening, ever more\n constricting, ever more heart-strangling, the terrible Goddess and\n Mater s\u00e6va cupidinum.\u201d\n\nThe libido taken away from the mother, who is abandoned only\nreluctantly, becomes threatening as a serpent, the symbol of death, for\nthe relation to the mother must cease, _must die, which itself almost\ncauses man\u2019s death_. In \u201cMater s\u00e6va cupidinum\u201d the idea attains rare,\nalmost conscious, perfection.\n\nI do not presume to try to paint in better words than has Nietzsche the\npsychology of the wrench from childhood.\n\n\nMiss Miller furnishes us with a further reference to a material which\nhas influenced her creation in a more general manner; this is the great\nIndian epic of Longfellow, \u201cThe Song of Hiawatha.\u201d\n\nIf my readers have had patience to read thus far, and to reflect upon\nwhat they have read, they frequently must have wondered at the number of\ntimes I introduce for comparison such apparently foreign material and\nhow often I widen the base upon which Miss Miller\u2019s creations rest.\nDoubts must often have arisen whether it is justifiable to enter into\nimportant discussions concerning the psychologic foundations of myths,\nreligions and culture in general on the basis of such scanty\nsuggestions. It might be said that behind the Miller phantasies such a\nthing is scarcely to be found. I need hardly emphasize the fact that I,\ntoo, have sometimes been in doubt. I had never read \u201cHiawatha\u201d until, in\nthe course of my work, I came to this part. \u201cHiawatha,\u201d a poetical\ncompilation of Indian myths, gives me, however, a justification for all\npreceding reflections, because this epic contains an unusual number of\nmythologic problems. This fact is probably of great importance for the\nwealth of suggestions in the Miller phantasies. We are, therefore,\ncompelled to obtain an insight into this epic.\n\nNawadaha sings the songs of the epic of the hero Hiawatha, the friend of\nman:\n\n \u201cThere he sang of Hiawatha,\n Sang the songs of Hiawatha,\n Sang his wondrous birth and being,\n How he prayed and how he fasted,\n How he lived and toiled and suffered,\n That the tribes of men might prosper,\n That he might advance his people.\u201d\n\nThe teleological meaning of the hero, as that symbolic figure which\nunites in itself libido in the form of admiration and adoration, in\norder to lead to higher sublimations by way of the symbolic bridges of\nthe myths, is anticipated here. Thus we become quickly acquainted with\nHiawatha as a savior, and are prepared to hear all that which must be\nsaid of a savior, of his marvellous birth, of his early great deeds, and\nhis sacrifice for his fellow-men.\n\nThe first song begins with a fragment of evangelism: Gitche Manito, the\n\u201cmaster of life,\u201d tired of the quarrels of his human children, calls his\npeople together and makes known to them the joyous message:\n\n \u201cI will send a prophet to you,\n A Deliverer of the nations,\n Who shall guide you and shall teach you,\n Who shall toil and suffer with you.\n If you listen to his counsels,\n You will multiply and prosper.\n If his warnings pass unheeded,\n You will fade away and perish!\u201d\n\nGitche Manito, the Mighty, \u201cthe creator of the nations,\u201d is represented\nas he stood erect \u201con the great Red Pipestone quarry.\u201d\n\n \u201cFrom his footprints flowed a river,\n Leaped into the light of morning,\n O\u2019er the precipice plunging downward\n Gleamed like Ishkoodah, the comet.\u201d\n\nThe water flowing from his footsteps sufficiently proves the phallic\nnature of this creator. I refer to the earlier utterances concerning the\nphallic and fertilizing nature of the horse\u2019s foot and the horse\u2019s\nsteps, and especially do I recall Hippocrene and the foot of\nPegasus.[632] We meet with the same idea in Psalm lxv, vv. 9 to 11:\n\n \u201cThou visitest the earth, and waterest it; thou makest it very\n plenteous.\n\n \u201cThe river of God is full of water; thou preparest their corn, for so\n thou providest for the earth.\n\n \u201cThou waterest her furrows: thou sendest rain into the little valleys\n thereof; thou makest it soft with the drops of rain, and blessest the\n increase of it.\n\n \u201cThou crownest the year with thy goodness; and thy paths drop\n fatness.\u201d\n\nWherever the fertilizing God steps, there is fruitfulness. We already\nhave spoken of the symbolic meaning of treading in discussing the\nnightmares. Kaineus passes into the depths, \u201csplitting the earth with a\nfoot outstretched.\u201d Amphiaraus, another chthonic hero, sinks into the\nearth, which Zeus has opened for him by a stroke of lightning. (Compare\nwith that the above-mentioned vision of a hysterical patient, who saw a\nblack horse after a flash of lightning: identity of horse\u2019s footstep and\nflash of lightning.) By means of a flash of lightning heroes were made\nimmortal.[633] Faust attained the mothers when he stamped his foot.\n\n \u201cStamp and descend, stamping thou\u2019lt rise again.\u201d\n\nThe heroes in the sun-devouring myths often stamp at or struggle in the\njaws of the monster. Thus Tor stamped through the ship\u2019s bottom in\nbattle with the monster, and _went as far as the bottom of the sea_.\n(Kaineus.) (Concerning \u201ckicking\u201d as an infantile phantasy, see above.)\nThe regression of the libido to the presexual stage makes this\npreparatory action of treading either a substitution for the coitus\nphantasy or for the phantasy of re-entrance into the mother\u2019s womb. The\ncomparison of water flowing from the footsteps with a comet is a light\nsymbolism for the fructifying moisture (sperma). According to an\nobservation by Humboldt (Kosmos), certain South American Indian tribes\ncall the meteors \u201curine of the stars.\u201d Mention is also made of how\nGitche Manito makes fire. He blows upon a forest, so that the trees,\nrubbing upon each other, burst into flame. This demon is, therefore, an\nexcellent libido symbol; he also produced fire.\n\nAfter this prologue in the second song, the hero\u2019s previous history is\nrelated. The great warrior, Mudjekeewis (Hiawatha\u2019s father), has\ncunningly overcome the great bear, \u201cthe terror of the nations,\u201d and\nstolen from him the magic \u201cbelt of wampum,\u201d a girdle of shells. Here we\nmeet the motive of the \u201ctreasure attained with difficulty,\u201d which the\nhero rescues from the monster. Who the bear is, is shown by the poet\u2019s\ncomparisons. Mudjekeewis strikes the bear on his head after he has\nrobbed him of the treasure.\n\n \u201cWith the heavy blow bewildered\n Rose the great Bear of the mountains,\n But his knees beneath him trembled,\n And he whimpered _like a woman_.\u201d\n\nMudjekeewis said derisively to him:\n\n \u201cElse you would not cry, and whimper,\n Like a _miserable woman_!\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n But you, Bear! sit here and whimper,\n And disgrace your tribe by crying,\n Like a wretched Shaugodaya,\n Like a _cowardly old woman_!\u201d\n\nThese three comparisons with a woman are to be found near each other on\nthe same page. Mudjekeewis has, like a true hero, once more torn life\nfrom the jaws of death, from the all-devouring \u201cterrible mother.\u201d This\ndeed, which, as we have seen, is also represented as a journey to hell,\n\u201cnight journey through the sea,\u201d the conquering of the monster from\nwithin, signifies at the same time entrance into the mother\u2019s womb, a\nrebirth, the results of which are perceptible also for Mudjekeewis. As\nin the Zosimos vision, here too the entering one becomes the breath of\nthe wind or spirit. Mudjekeewis becomes the west wind, the fertilizing\nbreath, the father of winds.[634] His sons become the other winds. An\nintermezzo tells of them and of their love stories, of which I will\nmention only the courtship of Wabuns, the East Wind, because here the\nerotic wooing of the wind is pictured in an especially beautiful manner.\nEvery morning he sees a beautiful girl in a meadow, whom he eagerly\ncourts:\n\n \u201cEvery morning, gazing earthward,\n Still the first thing he beheld there\n Was her blue eyes looking at him,\n Two blue lakes among the rushes.\u201d\n\nThe comparison with water is not a matter of secondary importance,\nbecause \u201cfrom wind and water\u201d shall man be born anew.\n\n \u201cAnd he wooed her with caresses,\n Wooed her with his smile of sunshine,\n With his flattering words he wooed her,\n With his sighing and his singing,\n Gentlest whispers in the branches,\n Softest music, sweetest odors,\u201d etc.\n\nIn these onomatopoetic verses the wind\u2019s caressing courtship is\nexcellently expressed.[635]\n\nThe third song presents the previous history of Hiawatha\u2019s mother. His\ngrandmother, when a maiden, lived in the moon. There she once swung upon\na liana, but a jealous lover cut off the liana, and Nokomis, Hiawatha\u2019s\ngrandmother, fell to earth. The people, who saw her fall downwards,\nthought that she was a _shooting star_. This marvellous descent of\nNokomis is more plainly illustrated by a later passage of this same\nsong; there little Hiawatha asks the grandmother what is the moon.\nNokomis teaches him about it as follows: The moon is the body of a\n_grandmother_, whom a warlike grandson has cast up there in wrath. Hence\nthe moon is the _grandmother_. In ancient beliefs, the moon is also the\ngathering place of departed souls,[636] the guardian of seeds;\ntherefore, once more a place of the origin of life of predominantly\nfeminine significance. The remarkable thing is that Nokomis, falling\nupon the earth, gave birth to a daughter, Wenonah, subsequently the\nmother of Hiawatha. The throwing upwards of the mother, and her falling\ndown and bringing forth, seems to contain something typical in itself.\nThus a story of the seventeenth century relates that a mad bull threw a\npregnant woman as high as a house, and tore open her womb, and the child\nfell without harm upon the earth. On account of his wonderful birth,\nthis child was considered a hero or doer of miracles, but he died at an\nearly age. The belief is widespread among lower savages that the sun is\nfeminine and the moon masculine. Among the Namaqua, a Hottentot tribe,\nthe opinion is prevalent that the sun consists of transparent bacon.\n\n \u201cThe people, who journey on boats, draw it down by magic every\n evening, cut off a suitable piece and then give it _a kick so that it\n flies up again into the sky_.\u201d\u2014_Waitz_: \u201cAnthropologie,\u201d II, 342.\n\nThe infantile nourishment comes from the mother. In the Gnostic\nphantasies we come across a legend of the origin of man which possibly\nbelongs here: the female archons bound to the vault of Heaven are\nunable, on account of its quick rotation, to keep their young within\nthem, but let them fall upon the earth, from which men arise. Possibly\nthere is here a connection with barbaric midwifery, the letting fall of\nthe parturient. The assault upon the mother is already introduced with\nthe adventure of Mudjekeewis, and is continued in the violent handling\nof the \u201cgrandmother,\u201d Nokomis, who, as a result of the cutting of the\nliana and the fall downwards, seems in some way to have become pregnant.\nThe \u201ccutting of the branch,\u201d the plucking, we have already recognized as\nmother incest. (See above.) That well-known verse, \u201cSaxonland, where\nbeautiful maidens grow upon trees,\u201d and phrases like \u201cpicking cherries\nin a neighbor\u2019s garden,\u201d allude to a similar idea. The fall downwards of\nNokomis deserves to be compared to a poetical figure in Heine.\n\n \u201cA star, a star is falling\n Out of the glittering sky!\n The star of Love! I watch it\n Sink in the depths and die.\n\n \u201cThe leaves and buds are falling\n From many an apple-tree;\n I watch the mirthful breezes\n Embrace them wantonly...\u201d\n\nWenonah later was courted by the caressing West Wind, and becomes\npregnant. Wenonah, as a young moon-goddess, has the beauty of the\nmoonlight. Nokomis warns her of the dangerous courtship of Mudjekeewis,\nthe West Wind. But Wenonah allows herself to become infatuated, and\nconceives from the breath of the wind, from the \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1, a son, our hero.\n\n \u201cAnd the West-Wind came at evening,\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n Found the beautiful Wenonah,\n Lying there amid the lilies,\n Wooed her with his words of sweetness,\n Wooed her with his soft caresses,\n Till she bore a son in sorrow,\n Bore a son of love and sorrow.\u201d\n\nFertilization through the breath of the spirit is already a well-known\nprecedent for us. The star or comet plainly belongs to the birth scene\nas a libido symbol; Nokomis, too, comes to earth as a shooting star.\nM\u00f6rike\u2019s sweet poetic phantasy has devised a similar divine origin.\n\n \u201cAnd she who bore me in her womb,\n And gave me food and clothing.\n She was a maid\u2014a wild, brown maid,\n Who looked on men with loathing.\n\n \u201cShe fleered at them and laughed out loud,\n And bade no suitor tarry;\n \u2018I\u2019d rather be the Wind\u2019s own bride\n Than have a man and marry.\u2019\n\n \u201cThen came the Wind and held her fast\n His captive, love-enchanted;\n And lo, by him a merry child\n Within her womb was planted.\u201d\n\nBuddha\u2019s marvellous birth story, retold by Sir Edwin Arnold, also shows\ntraces of this.[637]\n\n \u201cMaya, the Queen ...\n Dreamed a strange dream, dreamed that a star from heaven\u2014\n Splendid, six-rayed, in color rosy-pearl,\n Whereof the token was an Elephant\n Six-tusked and white as milk of Kamadhuk\u2014\n Shot through the void; and shining into her,\n Entered her womb upon the right.\u201d[638]\n\nDuring Maya\u2019s conception a wind blows over the land:\n\n \u201cA wind blew\n With unknown freshness over lands and seas.\u201d\n\nAfter the birth the four genii of the East, West, South and North come\nto render service as bearers of the palanquin. (The coming of the wise\nmen at Christ\u2019s birth.) We also find here a distinct reference to the\n\u201cfour winds.\u201d For the completion of the symbolism there is to be found\nin the Buddha myth, as well as in the birth legend of Christ, besides\nthe impregnation by star and wind, also the fertilization by an animal,\nhere an elephant, which with its phallic trunk fulfilled in Maya the\nChristian method of fructification through the ear or the head. It is\nwell known that, in addition to the dove, the unicorn is also a\nprocreative symbol of the Logos.\n\nHere arises the question why the birth of a hero always had to take\nplace under such strange symbolic circumstances? It might also be\nimagined that a hero arose from ordinary surroundings and gradually grew\nout of his inferior environment, perhaps with a thousand troubles and\ndangers. (And, indeed, this motive is by no means strange in the hero\nmyth.) It might be said that superstition demands strange conditions of\nbirth and generation; but why does it demand them?\n\nThe answer to this question is: that the birth of the hero, as a rule,\nis not that of an ordinary mortal, but is a rebirth from the\nmother-spouse; hence it occurs under mysterious ceremonies. Therefore,\nin the very beginning, lies the motive of the two mothers of the hero.\nAs Rank[639] has shown us through many examples, the hero is often\nobliged to experience exposure, and upbringing by foster parents, and in\nthis manner he acquires the two mothers. A striking example is the\nrelation of Hercules to Hera. In the Hiawatha epic Wenonah dies after\nthe birth and Nokomis takes her place. Maya dies after the birth[640]\nand Buddha is given a stepmother. The stepmother is sometimes an animal\n(the she-wolf of Romulus and Remus, etc.). The twofold mother may be\nreplaced by the motive of twofold birth, which has attained a lofty\nsignificance in the Christian mythology; namely, through baptism, which,\nas we have seen, represents rebirth. Thus man is born not merely in a\ncommonplace manner, but also born again in a mysterious manner, by means\nof which he becomes a participator of the kingdom of God, of\nimmortality. Any one may become a hero in this way who is generated anew\nthrough his own mother, because only through her does he share in\nimmortality. Therefore, it happened that the death of Christ on the\ncross, which creates universal salvation, was understood as \u201cbaptism\u201d;\nthat is to say, as rebirth through the second mother, the mysterious\ntree of death. Christ says:\n\n \u201cBut I have a baptism to be baptized with: and how am I straitened\n till it be accomplished!\u201d\u2014_Luke_ xii: 50.\n\nHe interprets his death agony symbolically as birth agony.\n\nThe motive of the two mothers suggests the thought of self-rejuvenation,\nand evidently expresses the fulfilment of the wish that it _might be\npossible for the mother to bear me again_; at the same time, applied to\nthe heroes, it means one is a hero who is borne again by her who has\npreviously been his mother; that is to say, _a hero is he who may again\nproduce himself through his mother_.\n\nThe countless suggestions in the history of the procreation of the\nheroes indicate the latter formulations. Hiawatha\u2019s father first\noverpowered the mother under the symbol of the bear; then himself\nbecoming a god, he procreates the hero. What Hiawatha had to do as hero,\nNokomis hinted to him in the legend of the origin of the moon; he is\nforcibly to throw his mother upwards (or throw downwards?); then she\nwould become pregnant by this act of violence and could bring forth a\ndaughter. This rejuvenated mother would be allotted, according to the\nEgyptian rite, as a daughter-wife to the sun-god, the father of his\nmother, for self-reproduction. What action Hiawatha takes in this regard\nwe shall see presently. We have already studied the behavior of the\npre-Asiatic gods related to Christ. Concerning the pre-existence of\nChrist, the Gospel of St. John is full of this thought. Thus the speech\nof John the Baptist:\n\n \u201cThis is he of whom I said, After me cometh a man which is preferred\n before me; for he was before me.\u201d\u2014_John_ i: 30.\n\nAlso the beginning of the gospel is full of deep mythologic\nsignificance:\n\n \u201cIn the beginning was the Word, and the Word was with God, and the\n Word was God. The same was in the beginning with God.\n\n (3) \u201cAll things were made by him, and without him was not anything\n made that was made.\n\n (4) \u201cIn him was life, and the _life_ was the _light of men_.\n\n (5) \u201cAnd the light shineth in darkness; and the darkness comprehendeth\n it not.\n\n (6) \u201cThere was a man sent from God whose name was John.\n\n (7) \u201cThe same came for a witness, to bear witness of the Light.\n\n (8) \u201cHe was not that Light, but was sent to bear witness of that\n Light.\n\n (9) \u201cThat was the true Light, which lighteth every man that cometh\n into the world.\u201d\n\nThis is the proclamation of the reappearing light, the reborn sun, which\nformerly was, and which will be again. In the baptistry at Pisa, Christ\nis represented bringing the tree of life to man; his head is surrounded\nby a sun halo. Over this relief stand the words INTROITUS SOLIS.\n\nBecause the one born was his own procreator, the history of his\nprocreation is strangely concealed under symbolic events, which are\nmeant to conceal and deny it; hence the extraordinary assertion of the\nvirgin conception. This is meant to hide the incestuous impregnation.\nBut do not let us forget that this na\u00efve assertion plays an unusually\nimportant part in the ingenious symbolic bridge, which is to guide the\nlibido out from the incestuous bond to higher and more useful\napplications, which indicate a new kind of immortality; that is to say,\nimmortal work.\n\nThe environment of Hiawatha\u2019s youth is of importance:\n\n \u201cBy the shores of Gitche Gumee,\n By the shining Big-Sea-Water,\n Stood the wigwam of Nokomis,\n Daughter of the Moon, Nokomis.\n Dark behind it rose the forest,\n Rose the black and gloomy pine-trees,\n Rose the firs with cones upon them.\n Bright before it beat the water,\n Beat the clear and sunny water,\n Beat the shining Big-Sea-Water.\u201d\n\nIn this environment Nokomis brought him up. Here she taught him the\nfirst words, and told him the first fairy tales, and the sounds of the\nwater and the wood were intermingled, so that the child learned not only\nto understand man\u2019s speech, but also that of Nature:\n\n \u201cAt the door on summer evenings\n Sat the little Hiawatha;\n Heard the whispering of the pine-trees,\n Heard the lapping of the water,\n Sounds of music, words of wonder:\n \u2018Minne-wawa!\u2019[641] said the pine-trees,\n \u2018Mudway-aushka!\u2019[642] said the water.\u201d\n\nHiawatha hears human speech in the sounds of Nature; thus he understands\nNature\u2019s speech. The wind says, \u201cWawa.\u201d The cry of the wild goose is\n\u201cWawa.\u201d Wah-wah-taysee means the small glowworm which enchants him. Thus\nthe poet paints most beautifully the gradual gathering of external\nnature into the compass of the subjective,[643] and the intimate\nconnection of the primary object to which the first lisping words were\napplied, and from which the first sounds were derived, with the\nsecondary object, the wider nature which usurps imperceptibly the\nmother\u2019s place, and takes possession of those sounds heard first from\nthe mother, and also of those feelings which we all discover later in\nourselves in all the warm love of Mother Nature. The later blending,\nwhether pantheistic-philosophic or \u00e6sthetic, of the sentimental,\ncultured man with nature is, looked at retrospectively, a reblending\nwith the mother, who was our primary object, and with whom we truly were\nonce wholly one.[644] Therefore, it is not astonishing when we again see\nemerging in the poetical speech of a modern philosopher, Karl Jo\u00ebl, the\nold pictures which symbolize the unity with the mother, illustrated by\nthe confluence of subject and object. In his recent book, \u201cSeele und\nWelt\u201d (1912), Jo\u00ebl writes as follows, in the chapter called \u201cPrimal\nExperience\u201d[645]:\n\n \u201cI lay on the seashore, the shining waters glittering in my dreamy\n eyes; at a great distance fluttered the soft breeze; throbbing,\n shimmering, stirring, lulling to sleep comes the wave beat to the\n shore\u2014or to the ear? I know not. Distance and nearness become blurred\n into one; without and within glide into each other. Nearer and nearer,\n _dearer and more homelike sounds the beating of the waves_; now, like\n a thundering pulse in my head it strikes, and now it beats over my\n soul, devours it, embraces it, while it itself at the same time floats\n out like the blue waste of waters. Yes, without and within are one.\n Glistening and foaming, flowing and fanning and roaring, the entire\n symphony of the stimuli experienced sounds in one tone, all thought\n becomes one thought, which becomes one with feeling; the world exhales\n in the soul and the soul dissolves in the world. Our small life is\n encircled by a great sleep\u2014_the sleep of our cradle, the sleep of our\n grave, the sleep of our home, from which we go forth in the morning,\n to which we again return in the evening_; our life but the short\n journey, the interval between the emergence from the original oneness\n and the sinking back into it! Blue shimmers the infinite sea, wherein\n dreams the jelly fish of the primitive life, toward which without\n ceasing our thoughts hark back dimly through eons of existence. For\n every happening entails a change and a guarantee of the unity of life.\n At that moment when they are no longer blended together, in that\n instant man lifts his _head, blind and dripping, from the depths_ of\n the stream of experience, from the oneness with the experience; at\n that moment of parting when the unity of life in startled surprise\n detaches the Change and holds it away from itself as something alien,\n at this moment of alienation the aspects of the experience have been\n substantialized into subject and object, and in that moment\n consciousness is born.\u201d\n\nJo\u00ebl paints here, in unmistakable symbolism, the confluence of subject\nand object as the reunion of mother and child. The symbols agree with\nthose of mythology, even in their details. The encircling and devouring\nmotive is distinctly suggested. The sea, devouring the sun and giving\nbirth to it anew, is already an old acquaintance. The moment of the rise\nof consciousness, the separation of subject and object is a birth; truly\nphilosophical thought hangs with lame wings upon the few great primitive\npictures of human speech, above the simple, all-surpassing greatness of\nwhich no thought can rise. The idea of the jelly fish is not\n\u201caccidental.\u201d Once when I was explaining to a patient the maternal\nsignificance of water at this contact with the mother complex, she\nexperienced a very unpleasant feeling. \u201cIt makes me squirm,\u201d she said,\n\u201cas if I touched a jelly fish.\u201d Here, too, the same idea! The blessed\nstate of sleep before birth and after death is, as Jo\u00ebl observed,\nsomething like old shadowy memories of that unsuspecting, thoughtless\nstate of early childhood, where as yet no opposition disturbed the\npeaceful flow of dawning life, to which the inner longing always draws\nus back again and again, and from which the active life must free itself\nanew with struggle and death, so that it may not be doomed to\ndestruction. Long before Jo\u00ebl, an Indian chieftain had said the same\nthing in similar words to one of the restless wise men:\n\n \u201cAh, my brother, you will never learn to know the happiness of\n thinking nothing and doing nothing: this is next to sleep; this is the\n most delightful thing there is. Thus we were before birth, thus we\n shall be after death.\u201d[646]\n\nWe shall see in Hiawatha\u2019s later fate how important his early\nimpressions are in his choice of a wife. Hiawatha\u2019s first deed was to\nkill a roebuck with his arrow:\n\n \u201cDead he lay there in the forest,\n By the ford across the river.\u201d\n\nThis is typical of Hiawatha\u2019s deeds. Whatever he kills, for the most\npart, lies _next to or in the water_, sometimes half in the water and\nhalf on the land.[647] It seems that this must well be so. The later\nadventures will teach us why this must be so. The buck was no ordinary\nanimal, but a magic one; that is to say, one with an additional\nunconscious significance. Hiawatha made for himself gloves and moccasins\nfrom its hide; the gloves imparted such strength to his arms that he\ncould crumble rocks to dust, and the moccasins had the virtue of the\nseven-league boots. By enwrapping himself in the buck\u2019s skin he really\nbecame a giant. This motive, together with the death of the animal at\nthe ford,[648] in the water, reveals the fact that the parents are\nconcerned, whose gigantic proportions as compared with the child are of\ngreat significance in the unconscious. The \u201ctoys of giants\u201d is a wish\ninversion of the infantile phantasy. The dream of an eleven-year-old\ngirl expresses this:\n\n \u201cI am as high as a church steeple; then a policeman comes. I tell him,\n \u2018If you say anything, I will cut off your head.\u2019\u201d\n\nThe \u201cpoliceman,\u201d as the analysis brought out, referred to the father,\nwhose gigantic size was over-compensated by the church steeple. In\nMexican human sacrifices, the gods were represented by criminals, who\nwere slaughtered, and flayed, and the Corybantes then clothed themselves\nin the bloody skins, in order to illustrate the resurrection of the\ngods.[649] (The snake\u2019s casting of his skin as a symbol of\nrejuvenation.)\n\nHiawatha has, therefore, conquered his parents, primarily the mother,\nalthough in the form of a male animal (compare the bear of Mudjekeewis);\nand from that comes his giant\u2019s strength. He has taken on the parent\u2019s\nskin and now has himself become a great man. Now he started forth to his\nfirst great battle to fight with the father Mudjekeewis, in order to\navenge his dead mother Wenonah. Naturally, under this figure of speech\nhides the thought that he slays the father, in order to take possession\nof the mother. Compare the battle of Gilgamesh with the giant Chumbaba\nand the ensuing conquest of Ishtar. The father, in the psychologic\nsense, merely represents the personification of the incest prohibition;\nthat is to say, resistance, which defends the mother. Instead of the\nfather, it may be a fearful animal (the great bear, the snake, the\ndragon, etc.) which must be fought and overcome. The hero is a hero\nbecause he sees in every difficulty of life resistance to the forbidden\ntreasure, and fights that resistance with the complete yearning which\nstrives towards the treasure, attainable with difficulty, or\nunattainable, the yearning which paralyzes and kills the ordinary man.\n\nHiawatha\u2019s father is Mudjekeewis, the west wind; the battle, therefore,\ntakes place in the west. Thence came life (impregnation of Wenonah);\nthence also came death (death of Wenonah). Hiawatha, therefore, fights\nthe typical battle of the hero for rebirth in the western sea, the\nbattle with the devouring terrible mother, this time in the form of the\nfather. Mudjekeewis, who himself had acquired a divine nature, through\nhis conquest of the bear, now is overpowered by his son:\n\n \u201cBack retreated Mudjekeewis,\n Rushing westward o\u2019er the mountains,\n Stumbling westward down the mountains,\n Three whole days retreated fighting,\n Still pursued by Hiawatha\n To the doorways of the West-Wind,\n To the portals of the Sunset,\n To the earth\u2019s remotest border,\n Where into the empty spaces\n Sinks the sun, as a flamingo\n Drops into her nest at nightfall.\u201d\n\nThe \u201cthree days\u201d are a stereotyped form representing the stay in the sea\nprison of night. (Twenty-first until twenty-fourth of December.) Christ,\ntoo, remained three days in the underworld. \u201cThe treasure, difficult to\nattain,\u201d is captured by the hero during this struggle in the west. In\nthis case the father must make a great concession to the son; he gives\nhim divine nature,[650] that very wind nature, the immortality of which\nalone protected Mudjekeewis from death. He says to his son:\n\n \u201cI will share my kingdom with you,\n Ruler shall you be henceforward,\n Of the Northwest-Wind, Keewaydin,\n Of the home-wind, the Keewaydin.\u201d\n\nThat Hiawatha now becomes ruler of the home-wind has its close parallel\nin the Gilgamesh epic, where Gilgamesh finally receives the magic herb\nfrom the wise old Utnapishtim, who dwells in the West, which brings him\nsafe once more over the sea to his home; but this, when he is home\nagain, is retaken from him by a serpent.\n\nWhen one has slain the father, one can obtain possession of his wife,\nand when one has conquered the mother, one can free one\u2019s self.\n\nOn the return journey Hiawatha stops at the clever arrow-maker\u2019s, who\npossesses a lovely daughter:\n\n \u201cAnd he named her from the river,\n From the water-fall he named her,\n Minnehaha, Laughing Water.\u201d\n\nWhen Hiawatha, in his earliest childhood dreaming, felt the sounds of\nwater and wind press upon his ears, he recognized in these sounds of\nnature the speech of his mother. The murmuring pine trees on the shore\nof the great sea, said \u201cMinnewawa.\u201d And above the murmuring of the winds\nand the splashing of the water he found his earliest childhood dreams\nonce again in a woman, \u201cMinnehaha,\u201d the laughing water. And the hero,\nbefore all others, finds in woman the mother, in order to become a child\nagain, and, finally, to solve the riddle of immortality.\n\nThe fact that Minnehaha\u2019s father is a skilful arrow-maker betrays him as\nthe father of the hero (and the woman he had with him as the mother).\nThe father of the hero is very often a skilful carpenter, or other\nartisan. According to an Arabian legend, Tare,[651] Abraham\u2019s father,\nwas a skilful master workman, who could carve arrows from any wood; that\nis to say, in the Arabian form of speech, he was a procreator of\nsplendid sons.[652] Moreover, he was a maker of images of gods.\nTvashtar, Agni\u2019s father, is the maker of the world, a smith and\ncarpenter, the discoverer of fire-boring. Joseph, the father of Jesus,\nwas also a carpenter; likewise Kinyras, Adonis\u2019s father, who is said to\nhave invented the hammer, the lever, roofing and mining. Hephaestus, the\nfather of Hermes, is an artistic master workman and sculptor. In fairy\ntales, the father of the hero is very modestly the traditional\nwood-cutter. These conceptions were also alive in the cult of Osiris.\nThere the divine image was carved out of a tree trunk and then placed\nwithin the hollow of the tree. (Frazer: \u201cGolden Bough,\u201d Part IV.) In\nRigveda, the world was also hewn out of a tree by the world-sculptor.\nThe idea that the hero is his own procreator[653] leads to the fact that\nhe is invested with paternal attributes, and reversedly the heroic\nattributes are given to the father. In M\u00e2n\u00ee there exists a beautiful\nunion of the motives. He accomplishes his great labors as a religious\nfounder, hides himself for years in a cave, he dies, is skinned, stuffed\nand hung up (hero). Besides he is an artist, and has a crippled foot. A\nsimilar union of motives is found in Wieland, the smith.\n\nHiawatha kept silent about what he saw at the old arrow-maker\u2019s on his\nreturn to Nokomis, and he did nothing further to win Minnehaha. But now\nsomething happened, which, if it were not in an Indian epic, would\nrather be sought in the history of a neurosis. Hiawatha introverted his\nlibido; that is to say, he fell into an extreme resistance against the\n\u201creal sexual demand\u201d (Freud); he built a hut for himself in the wood, in\norder to fast there and to experience dreams and visions. For the first\nthree days he wandered, as once in his earliest youth, through a forest\nand looked at all the animals and plants:\n\n \u201c\u2018Master of life!\u2019 he cried, desponding,\n \u2018Must our lives depend on these things?\u2019\u201d\n\nThe question whether our lives must depend upon \u201cthese things\u201d is very\nstrange. It sounds as if life were derived from these things; that is to\nsay, from nature in general. Nature seems suddenly to have assumed a\nvery strange significance. This phenomenon can be explained only through\nthe fact that a great amount of libido was stored up and now is given to\nnature. As is well known, men of even dull and prosy minds, in the\nspringtime of love, suddenly become aware of nature, and even make poems\nabout it. But we know that libido, prevented from an actual way of\ntransference, always reverts to an earlier way of transference.\nMinnehaha, the laughing water, is so clearly an allusion to the mother\nthat the secret yearning of the hero for the mother is powerfully\ntouched. Therefore, without having undertaken anything, he goes home to\nNokomis; but there again he is driven away, because Minnehaha already\nstands in his path.\n\nHe turns, therefore, even further away, into that early youthful period,\nthe tones of which recall Minnehaha most forcibly to his thoughts, where\nhe learnt to hear the mother-sounds in the sounds of nature. In this\nvery strange revival of the impressions of nature we recognize a\nregression to those earliest and strongest nature impressions which\nstand next to the subsequently extinguished, even stronger, impressions\nwhich the child received from the mother. The glamour of this feeling\nfor her is transferred to other objects of the childish environment\n(father\u2019s house, playthings, etc.), from which later those magic\nblissful feelings proceed, which seem to be peculiar to the earliest\nchildish memories. When, therefore, Hiawatha hides himself in the lap of\nnature, it is really the mother\u2019s womb, and it is to be expected that he\nwill emerge again new-born in some form.\n\nBefore turning to this new creation arising from introversion, there is\nstill a further significance of the preceding question to be considered:\nwhether life is dependent upon \u201cthese things\u201d? Life may depend upon\nthese things in the degree that they serve _for nourishment_. We must\ninfer in this case that suddenly the question of nutrition came very\nnear the hero\u2019s heart. (This possibility will be thoroughly proven in\nwhat follows.) The question of nutrition, indeed, enters seriously into\nconsideration. First, because regression to the mother necessarily\nrevives that special path of transference; namely, that of nutrition\nthrough the mother. As soon as the libido regresses to the presexual\nstage, there we may expect to see the function of nutrition and its\nsymbols put in place of the sexual function. Thence is derived an\nessential root of the displacement from below upwards (Freud), because,\nin the presexual stage, the principal value belongs not to the genitals,\nbut to the mouth. Secondly, because the hero fasted, his hunger becomes\npredominant. Fasting, as is well known, is employed to silence\nsexuality; also, it expresses symbolically the resistance against\nsexuality, translated into the language of the presexual stage. On the\nfourth day of his fast the hero ceased to address himself to nature; he\nlay exhausted, with half-closed eyes, upon his couch, sunk deep in\ndreams, the picture of extreme introversion.\n\nWe have already seen that, in such circumstances, an infantile internal\nequivalent for reality appears, in the place of external life and\nreality. This is also the case with Hiawatha:\n\n \u201cAnd he saw a youth approaching,\n Dressed in garments green and yellow,\n Coming through the purple twilight,\n Through the splendor of the sunset;\n Plumes of green bent o\u2019er his forehead,\n And his hair was soft and golden.\u201d\n\nThis remarkable apparition reveals himself in the following manner to\nHiawatha:\n\n \u201cFrom the Master of Life descending,\n I, the friend of man, Mondamin,\n Come to warn you and instruct you,\n How by struggle and by labor\n You shall gain what you have prayed for.\n Rise up from your bed of branches;\n Rise, O youth, and wrestle with me!\u201d\n\nMondamin is the maize: a god, who is eaten, arising from Hiawatha\u2019s\nintroversion. His hunger, taken in a double sense, his longing for the\nnourishing mother, gives birth from his soul to another hero, the edible\nmaize, the son of the earth mother. Therefore, he again arises at\nsunset, symbolizing the entrance into the mother, and in the western\nsunset glow he begins again the mystic struggle with the self-created\ngod, the god who has originated entirely from the longing for the\nnourishing mother. The struggle is again the struggle for liberation\nfrom this destructive and yet productive longing. Mondamin is,\ntherefore, equivalent to the mother, and the struggle with him means the\noverpowering and impregnation of the mother. This interpretation is\nentirely proven by a myth of the Cherokees, \u201cwho invoke it (the maize)\nunder the name of \u2018The Old Woman,\u2019 in allusion to a myth that it sprang\nfrom the blood of an old woman killed by her disobedient sons\u201d:[654]\n\n \u201cFaint with famine, Hiawatha\n Started from his bed of branches,\n From the twilight of his wigwam\n Forth into the flush of sunset\n Came, and wrestled with Mondamin;\n At his touch he felt new courage\n Throbbing in his brain and bosom,\n Felt new life and hope and vigor\n Run through every nerve and fibre.\u201d\n\nThe battle at sunset with the god of the maize gives Hiawatha new\nstrength; and thus it must be, because the fight for the individual\ndepths, against the paralyzing longing for the mother, gives creative\nstrength to men. Here, indeed, is the source of all creation, but it\ndemands heroic courage to fight against these forces and to wrest from\nthem the \u201ctreasure difficult to attain.\u201d He who succeeds in this has, in\ntruth, attained the best. Hiawatha wrestles with himself for his\ncreation.[655] The struggle lasts again the charmed three days. The\nfourth day, just as Mondamin prophesied, Hiawatha conquers him, and\nMondamin sinks to the ground in death. As Mondamin previously desired,\nHiawatha digs his grave in mother earth, and soon afterwards from this\ngrave the young and fresh maize grows for the nourishment of mankind.\n\nConcerning the thought of this fragment, we have therein a beautiful\nparallel to the mystery of Mithra, where first the battle of the hero\nwith his bull occurs. Afterwards Mithra carries in \u201ctransitus\u201d the bull\ninto the cave, where he kills him. From this death all fertility grows,\nall that is edible.[656] The cave corresponds to the grave. The same\nidea is represented in the Christian mysteries, although generally in\nmore beautiful human forms. The soul struggle of Christ in Gethsemane,\nwhere he struggles with himself in order to complete his work, then the\n\u201ctransitus,\u201d the carrying of the cross,[657] where he takes upon himself\nthe symbol of the destructive mother, and therewith takes himself to the\nsacrificial grave, from which, after three days, he triumphantly arises;\nall these ideas express the same fundamental thoughts. Also, the symbol\nof eating is not lacking in the Christian mystery. Christ is a god who\nis eaten in the Lord\u2019s Supper. His death transforms him into bread and\nwine, which we partake of in grateful memory of his great deed.[658] The\nrelation of Agni to the Somadrink and that of Dionysus to wine[659] must\nnot be omitted here. An evident parallel is Samson\u2019s rending of the\nlion, and the subsequent inhabitation of the dead lion by honey bees,\nwhich gives rise to the well-known German riddle:\n\n \u201cSpeise ging von dem Fresser und S\u00fcssigkeit von dem Starken (Food went\n from the glutton and sweet from the strong).\u201d[660]\n\nIn the Eleusinian mysteries these thoughts seem to have played a r\u00f4le.\nBesides Demeter and Persephone, Iakchos is a chief god of the Eleusinian\ncult; he was the \u201cpuer \u00e6ternus,\u201d the eternal boy, of whom Ovid says the\nfollowing:\n\n \u201cTu puer \u00e6ternus, tu formosissimus alto\n Conspiceris c\u0153lo tibi, cum sine cornibus astas,\n Virgineum caput est,\u201d etc.[661]\n\nIn the great Eleusinian festival procession the image of Iakchos was\ncarried. It is not easy to say which god is Iakchos, possibly a boy, or\na new-born son, similar to the Etrurian Tages, who bears the surname\n\u201cthe freshly ploughed boy,\u201d because, according to the myth, he arose\nfrom the furrow of the field behind the peasant, who was ploughing. This\nidea shows unmistakably the Mondamin motive. The plough is of well-known\nphallic meaning; the furrow of the field is personified by the Hindoos\nas woman. The psychology of this idea is that of a coitus, referred back\nto the presexual stage (stage of nutrition). The son is the edible fruit\nof the field. Iakchos passes, in part, as son of Demeter or of\nPersephone, also appropriately as consort of Demeter. (Hero as\nprocreator of himself.) He is also called \u03c4\u1fc6\u03c2 \u0394\u03ae\u03bc\u03b7\u03c4\u03c1\u03bf\u03c2 \u03b4\u03b1\u03af\u03bc\u03c9\u03bd (\u0394\u03b1\u03af\u03bc\u03c9\u03bd\nequals libido, also Mother libido.) He was identified with Dionysus,\nespecially with the Thracian Dionysus-Zagreus, of whom a typical fate of\nrebirth was related. Hera had goaded the Titans against Zagreus, who,\nassuming many forms, sought to escape them, until they finally took him\nwhen he had taken on the form of a bull. In this form he was killed\n(Mithra sacrifice) and dismembered, and the pieces were thrown into a\ncauldron; but Zeus killed the Titans by lightning, and swallowed the\nstill-throbbing heart of Zagreus. Through this act he gave him existence\nonce more, and Zagreus as Iakchos again came forth.\n\nIakchos carries the torch, the phallic symbol of procreation, as Plato\ntestifies. In the festival procession, the sheaf of corn, the cradle of\nIakchos, was carried. (\u03bb\u1fd6\u03ba\u03bd\u03bf\u03bd, mystica vannus Iacchi.) The Orphic\nlegend[662] relates that Iakchos was brought up by Persephone, when,\nafter three years\u2019 slumber in the \u03bb\u1fd6\u03ba\u03bd\u03bf\u03bd,[663] he awoke. This statement\ndistinctly suggests the Mondamin motive. The 20th of Boedromion (the\nmonth Boedromion lasts from about the 5th of September to the 5th of\nOctober) is called Iakchos, in honor of the hero. On the evening of this\nday the great torchlight procession took place on the seashore, in which\nthe quest and lament of Demeter was represented. The r\u00f4le of Demeter,\nwho, seeking her daughter, wanders over the whole earth without food or\ndrink, has been taken over by Hiawatha in the Indian epic. He turns to\nall created things without obtaining an answer. As Demeter first learns\nof her daughter from the subterranean Hecate, so does Hiawatha first\nfind the one sought for, Mondamin,[664] in the deepest introversion\n(descent to the mother). Hiawatha produces from himself, Mondamin, as a\nmother produces the son. The longing for the mother also includes the\nproducing mother (first devouring, then birth-giving). Concerning the\nreal contents of the mysteries, we learn through the testimony of Bishop\nAsterius, about 390 A.D., the following:\n\n \u201cIs not there (in Eleusis) the gloomiest descent, and the most solemn\n communion of the hierophant and the priestess; between him and her\n alone? Are the torches not extinguished, and does not the vast\n multitude regard as their salvation that which takes place between the\n two in the darkness?\u201d[665]\n\nThat points undoubtedly to a ritual marriage, which was celebrated\nsubterraneously in mother earth. The Priestess of Demeter seems to be\nthe representative of the earth goddess, perhaps the furrow of the\nfield.[666] The descent into the earth is also the symbol of the\nmother\u2019s womb, and was a widespread conception under the form of cave\nworship. Plutarch relates of the Magi that they sacrificed to Ahriman,\n\u03b5\u1f30\u03c2 \u03c4\u03cc\u03c0\u03bf\u03bd \u1f00\u03bd\u03ae\u03bb\u03b9\u03bf\u03bd.[667] Lukian lets the magician Mithrobarzanes \u03b5\u1f30\u03c2\n\u03c7\u03c9\u03c1\u03af\u03bf\u03bd \u1f14\u03c1\u03b7\u03bc\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f51\u03bb\u1ff6\u03b4\u03b5\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03ae\u03bb\u03b9\u03bf\u03bd,[668] descend into the bowels of\nthe earth. According to the testimony of Moses of the Koran, the sister\nFire and the brother Spring were worshipped in Armenia in a cave. Julian\ngave an account from the Attis legend of a \u03ba\u03b1\u03c4\u03ac\u03b2\u03b1\u03c3\u03b9\u03c2 \u03b5\u1f30\u03c2 \u1f04\u03bd\u03c4\u03c1\u03bf\u03bd,[669]\nfrom whence Cybele brings up her son lover, that is to say, gives birth\nto him.[670] The cave of Christ\u2019s birth, in Bethlehem (\u2018House of\nBread\u2019), is said to have been an Attis spel\u00e6um.\n\nA further Eleusinian symbolism is found in the festival of Hierosgamos,\nin the form of the _mystic chests_, which, according to the testimony of\nClemens of Alexandria, may have contained pastry, salt and fruits. The\nsynthema (confession) of the mystic transmitted by Clemens is suggestive\nin still other directions:\n\n \u201cI have fasted, I have drunk of the barleydrink, I have taken from the\n chest and after I have labored, I have placed it back in the basket,\n and from the basket into the chest.\u201d\n\nThe question as to what lay in the chest is explained in detail by\nDieterich.[671] The labor he considers a phallic activity, which the\nmystic has to perform. In fact, representations of the mystic basket are\ngiven, wherein lies a phallus surrounded by fruits.[672] Upon the\nso-called Lovatelli tomb vase, the sculptures of which are understood to\nbe Eleusinian ceremonies, it is shown how a mystic caressed the serpent\nentwining Demeter. The caressing of the fear animal indicates a\nreligious conquering of incest.[673] According to the testimony of\nClemens of Alexandria, a serpent was in the chest. The serpent in this\nconnection is naturally of phallic nature, the phallus which is\nforbidden in relation to the mother. Rohde mentions that in the\nArrhetophories, pastry, in the form of phalli and serpents, were thrown\ninto the cave near the Thesmophorion. This custom was a petition for the\nbestowal of children and harvest.[674] The snake also plays a large part\nin initiations under the remarkable title \u1f41 \u03b4\u03b9\u1f70 \u03ba\u03cc\u03bb\u03c0\u03bf\u03c5 \u03b8\u03b5\u03cc\u03c2.[675]\nClemens observes that the symbol of the Sabazios mysteries is \u1f41 \u03b4\u03b9\u1f70\n\u03ba\u03cc\u03bb\u03c0\u03c9\u03bd \u03b8\u03b5\u03cc\u03c2, \u03b4\u03c1\u03ac\u03ba\u03c9\u03bd \u03b4\u1f72 \u1f10\u03c3\u03c4\u03b9 \u03ba\u03b1\u1f76 \u03bf\u1f57\u03c4\u03bf\u03c2 \u03b4\u03b9\u03b5\u03bb\u03ba\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03bb\u03c0\u03bf\u03c5 \u03c4\u1ff6\u03bd\n\u03c4\u03b5\u03bb\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03bd.[676]\n\nThrough Arnobius we learn:\n\n \u201cAureus coluber in sinum demittitur consecratis et eximitur rursus ab\n inferioribus partibus atque imis.\u201d[677]\n\nIn the Orphic Hymn 52, Bacchus is invoked by \u1f51\u03c0\u03bf\u03ba\u03cc\u03bb\u03c0\u03b9\u03b5,[678] which\nindicates that the god enters into man as if through the female\ngenitals.[679] According to the testimony of Hippolytus, the hierophant\nin the mystery exclaimed \u1f31\u03b5\u03c1\u03bf\u03bd \u1f14\u03c4\u03b5\u03ba\u03b5 \u03c0\u03cc\u03c4\u03bd\u03b9\u03b1 \u03ba\u03bf\u1fe6\u03c1\u03bf\u03bd, \u0392\u03c1\u03b9\u03bc\u1f7c \u03b2\u03c1\u03b9\u03bc\u03cc\u03bd (the\nrevered one has brought forth a holy boy, Brimos from Brimo). This\nChristmas gospel, \u201cUnto us a son is born,\u201d is illustrated especially\nthrough the tradition[680] that the Athenians \u201csecretly show to the\npartakers in the Epoptia, the great and wonderful and most perfect\nEpoptic mystery, _a mown stalk of wheat_.\u201d[681]\n\nThe parallel for the motive of death and resurrection is the motive of\nlosing and finding. The motive appears in religious rites in exactly the\nsame connection, namely, in spring festivities similar to the\nHierosgamos, where the image of the god was hidden and found again. It\nis an uncanonical tradition that Moses left his father\u2019s house when\ntwelve years old to teach mankind. In a similar manner Christ is lost by\nhis parents, and they find him again as a teacher of wisdom, just as in\nthe Mohammedan legend Moses and Joshua lose the fish, and in his place\nChidher, the teacher of wisdom, appears (like the boy Jesus in the\ntemple); so does the corn god, lost and believed to be dead, suddenly\narise again from his mother into renewed youth. (That Christ was laid in\nthe manger is suggestive of fodder. Robertson, therefore, places the\nmanger as parallel to the liknon.)\n\nWe understand from these accounts why the Eleusinian mysteries were for\nthe mystic so rich in comfort for the hope of a better world. A\nbeautiful Eleusinian epitaph shows this:\n\n \u201cTruly, a beautiful secret is proclaimed by the blessed Gods!\n Mortality is not a curse, but death a blessing!\u201d\n\nThe hymn to Demeter[682] in the mysteries also says the same:\n\n \u201cBlessed is he, the earth-born man, who hath seen this!\n Who hath not shared in these divine ceremonies,\n He hath an unequal fate in the obscure darkness of death.\u201d\n\nImmortality is inherent in the Eleusinian symbol; in a church song of\nthe nineteenth century by Samuel Preiswerk we discover it again:\n\n \u201cThe world is yours, Lord Jesus,\n The world, on which we stand,\n Because it is thy world\n It cannot perish.\n Only the wheat, before it comes\n Up to the light in its fertility,\n Must die in the bosom of the earth\n First freed from its own nature.\n\n \u201cThou goest, O Lord, our chief,\n To heaven through thy sorrows,\n And guide him who believes\n In thee on the same path.\n Then take us all equally\n To share in thy sorrows and kingdoms,\n Guide us through thy gate of death,\n Bring thy world into the light.\u201d\n\nFirmicus relates concerning the Attis mysteries:\n\n \u201cNocte quadam simulacrum in lectica supinum ponitur et per numeros\n digestis fletibus plangitur; deinde cum se ficta lamentatione\n satiaverint, lumen infertur: tunc a sacerdote omnium qui flebant\n fauces unguentur, quibus perunctis sacerdos hoc lento murmure\n susurrat: \u2018\u0398\u03b1\u03c1\u03c1\u03b5\u1fd6\u03c4\u03b5 \u03bc\u03cd\u03c3\u03c4\u03b1\u03b9 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6 \u03c3\u03b5\u03c3\u03c9\u03c3\u03bc\u03ad\u03bd\u03bf\u03c5 \u1f14\u03c3\u03c4\u03b1\u03b9 \u03b3\u1f70\u03c1 \u1f21\u03bc\u1fd6\u03bd \u1f10\u03ba \u03c0\u03cc\u03bd\u03bf\u03c5\n \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1.\u2019\u201d[683]\n\nSuch parallels show how little human personality and how much divine,\nthat is to say, universally human, is found in the Christ mystery. No\nman is or, indeed, ever was, a hero, for the hero is a god, and,\ntherefore, impersonal and generally applicable to all. Christ is a\n\u201cspirit,\u201d as is shown in the very early Christian interpretation. In\ndifferent places of the earth, and in the most varied forms and in the\ncoloring of various periods, the Savior-hero appears as a fruit of the\nentrance of the libido into the personal maternal depths. The Bacchian\nconsecrations represented upon the Farnese relief contain a scene where\na mystic wrapped in a mantle, drawn over his head, was led to Silen, who\nholds the \u201c\u03bb\u1fd6\u03c7\u03bd\u03bf\u03bd\u201d (chalice), covered with a cloth. The covering of the\nhead signifies death. The mystic dies, figuratively, like the seed corn,\ngrows again and comes to the corn harvest. Proclus relates that the\nmystics were buried up to their necks. The Christian church as a place\nof religious ceremony is really nothing but the grave of a hero\n(catacombs). The believer descends into the grave, in order to rise from\nthe dead with the hero. That the meaning underlying the church is that\nof the mother\u2019s womb can scarcely be doubted. The symbols of Mass are so\ndistinct that the mythology of the sacred act peeps out everywhere. It\nis the magic charm of rebirth. The veneration of the Holy Sepulchre is\nmost plain in this respect. A striking example is the Holy Sepulchre of\nSt. Stefano in Bologna. The church itself, a very old polygonal\nbuilding, consists of the remains of a temple to Isis. The interior\ncontains an artificial spel\u00e6um, a so-called Holy Sepulchre, into which\none creeps through a very little door. After a long sojourn, the\nbeliever reappears reborn from this mother\u2019s womb. An Etruscan ossuarium\nin the archeological museum in Florence is at the same time a statue of\nMatuta, the goddess of death; the clay figure of the goddess is hollowed\nwithin as a receptacle for the ashes. The representations indicate that\nMatuta is the mother. Her chair is adorned with sphinxes, as a fitting\nsymbol for the mother of death.\n\n[Illustration: THE SO-CALLED HOLY SEPULCHRE OF S. STEFANO AT BOLOGNA]\n\nOnly a few of the further deeds of Hiawatha can interest us here. Among\nthese is the battle with Mishe-Nahma, the fish-king, in the eighth song.\nThis deserves to be mentioned as a typical battle of the sun-hero.\nMishe-Nahma is a fish monster, who dwells at the bottom of the waters.\nChallenged by Hiawatha to battle, he devours the hero, together with his\nboat:\n\n \u201cIn his wrath he darted upward,\n Flashing leaped into the sunshine,\n Opened his great jaws, and swallowed\n Both canoe and Hiawatha.\n\n \u201cDown into that darksome cavern\n Plunged the headlong Hiawatha,\n As a log on some black river\n Shoots and plunges down the rapids,\n Found himself in utter darkness,\n Groped about in helpless wonder,\n Till he felt a great heart beating,\n Throbbing in that utter darkness.\n And he smote it in his anger,\n With his fist, the heart of Nahma,\n Felt the mighty king of fishes\n Shudder through each nerve and fibre.\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n Crosswise then did Hiawatha\n Drag his birch-canoe for safety,\n Lest from out the jaws of Nahma,\n In the turmoil and confusion,\n Forth he might be hurled, and perish.\u201d\n\nIt is the typical myth of the work of the hero, distributed over the\nentire world. He takes to a boat, fights with the sea monster, is\ndevoured, he defends himself against being bitten or crushed[684]\n(resistance or stamping motive); having arrived in the interior of the\n\u201cwhale dragon,\u201d he seeks the vital organ, which he cuts off or in some\nway destroys. Often the death of the monster occurs as the result of a\nfire which the hero secretly makes within him; he mysteriously creates\nin the womb of death life, the rising sun. Thus dies the fish, which\ndrifts ashore, where, with the assistance of \u201cbirds,\u201d the hero again\nattains the light of day.[685] The bird in this sense probably means the\nreascent of the sun, the longing of the libido, the rebirth of the\nph\u0153nix. (The longing is very frequently represented by the symbol of\nhovering.) The sun symbol of the bird rising from the water is\n(etymologically) contained in the singing swan. \u201cSwan\u201d is derived from\nthe root _sven_, like sun and tone. (See the preceding.) This act\nsignifies rebirth, and the bringing forth of life from the mother,[686]\nand by this means the ultimate destruction of death, which, according to\na Negro myth, has come into the world, through the mistake of an old\nwoman, who, at the time of the general casting of skins (for men renewed\ntheir youth through casting their skin like snakes), drew on, through\nabsent-mindedness, her old skin instead of a new one, and as a result\ndied. But the effect of such an act could not be of any duration. Again\nand again troubles of the hero are renewed, always under the symbol of\ndeliverance from the mother. Just as Hera (as the pursuing mother) is\nthe real source of the great deeds of Hercules, so does Nokomis allow\nHiawatha no rest, and raises up new difficulties in his path, in form of\ndesperate adventures in which the hero may perhaps conquer, but also,\nperhaps, may perish. The libido of mankind is always in advance of his\nconsciousness; unless his libido calls him forth to new dangers he sinks\ninto slothful inactivity or, on the other hand, childish longing for the\nmother overcomes him at the summit of his existence, and he allows\nhimself to become pitifully weak, instead of striving with desperate\ncourage towards the highest. The mother becomes the demon, who summons\nthe hero to adventure, and who also places in his path the poisonous\nserpent, which will strike him. Thus Nokomis, in the ninth song, calls\nHiawatha, points with her hand to the west, where the sun sets in purple\nsplendor, and says to him:\n\n[Illustration: MATUTA, AN ETRUSCAN PIET\u00c0]\n\n \u201cYonder dwells the great Pearl-Feather,\n Megissogwon, the Magician,\n Manito of Wealth and Wampum,\n Guarded by his fiery serpents,\n Guarded by the black pitch-water.\n You can see his fiery serpents,\n The Kenabeek, the great serpents,\n Coiling, playing in the water.\u201d\n\nThis danger lurking in the west is known to mean death, which no one,\neven the mightiest, escapes. This magician, as we learn, also killed the\nfather of Nokomis. Now she sends her son forth to avenge the father\n(Horus). Through the symbols attributed to the magician it may easily be\nrecognized what he symbolizes. Snake and water belong to the mother, the\nsnake as a symbol of the repressed longing for the mother, or, in other\nwords, as a symbol of resistance, encircles protectingly and defensively\nthe maternal rock, inhabits the cave, winds itself upwards around the\nmother tree and guards the precious hoard, the \u201cmysterious\u201d treasure.\nThe black Stygian water is, like the black, muddy spring of Dhulqarnein,\nthe place where the sun dies and enters into rebirth, the maternal sea\nof death and night. On his journey thither Hiawatha takes with him the\nmagic oil of Mishe-Nahma, which helps his boat through the waters of\ndeath. (Also a sort of charm for immortality, like the dragon\u2019s blood\nfor Siegfried, etc.)\n\nFirst, Hiawatha slays the great serpent. Of the \u201cnight journey in the\nsea\u201d over the Stygian waters it is written:\n\n \u201cAll night long he sailed upon it,\n Sailed upon that sluggish water,\n Covered with its mould of ages,\n Black with rotting water-rushes,\n Rank with flags, and leaves of lilies,\n Stagnant, lifeless, dreary, dismal,\n Lighted by the shimmering moonlight\n And by will-o\u2019-the-wisps illumined,\n Fires by ghosts of dead men kindled,\n In their weary night encampments.\u201d\n\nThe description plainly shows the character of a water of death. The\ncontents of the water point to an already mentioned motive, that of\nencoiling and devouring. It is said in the \u201cKey to Dreams of\nJagaddeva\u201d:[687]\n\n \u201cWhoever in dreams surrounds his body with bast, creepers or ropes,\n with snake-skins, threads, or tissues, dies.\u201d\n\nI refer to the preceding arguments in regard to this. Having come into\nthe west land, the hero challenges the magician to battle. A terrible\nstruggle begins. Hiawatha is powerless, because Megissogwon is\ninvulnerable. At evening Hiawatha retires wounded, despairing for a\nwhile, in order to rest:\n\n \u201cPaused to rest beneath a pine-tree,\n From whose branches trailed the mosses,\n And whose trunk was coated over\n With the Dead-man\u2019s Moccasin-leather,\n With the fungus white and yellow.\u201d\n\nThis protecting tree is described as coated over with the moccasin\nleather of the dead, the fungus. This investing of the tree with\nanthropomorphic attributes is also an important rite wherever tree\nworship prevails, as, for example, in India, where each village has its\nsacred tree, which is clothed and in general treated as a human being.\nThe trees are anointed with fragrant waters, sprinkled with powder,\nadorned with garlands and draperies. Just as among men, the piercing of\nthe _ears was performed as an apotropaic charm against death, so does it\noccur with the holy tree_. Of all the trees of India there is none more\nsacred to the Hindoos than the Aswatha (Ficus religiosa). It is known to\nthem as Vriksha Raja (king of trees), Brahma, Vishnu and Mahesvar live\nin it, and the worship of it is the worship of the triad. Almost every\nIndian village has an Aswatha,[688] etc. This \u201cvillage linden tree,\u201d\nwell known to us, is here clearly characterized as the mother symbol; it\ncontains the three gods.\n\nHence, when Hiawatha retires to rest under the pine-tree,[689] it is a\ndangerous step, because he resigns himself to the mother, whose garment\nis the garment of death (the devouring mother). As in the whale-dragon,\nthe hero also in this situation needs a \u201chelpful bird\u201d; that is to say,\nthe helpful animals, which represent the benevolent parents:\n\n \u201cSuddenly from the boughs above him\n Sang the Mama, the woodpecker;\n \u2018Aim your arrows, Hiawatha,\n At the head of Megissogwon,\n Strike the tuft of hair upon it,\n At their roots the long black tresses;\n There alone can he be wounded.\u2019\u201d\n\nNow, amusing to relate, Mama hurried to his help. It is a peculiar fact\nthat the woodpecker was also the \u201cMama\u201d of Romulus and Remus, who put\nnourishment into the mouths of the twins with his beak.[690] (Compare\nwith that the r\u00f4le of the vulture in Leonardo\u2019s dream. The vulture is\nsacred to Mars, like the woodpecker.) With the maternal significance of\nthe woodpecker, the ancient Italian folk-superstition agrees: that from\nthe tree upon which this bird nested any nail which has been driven in\nwill soon drop out again.[691] The woodpecker owes its special\nsignificance to the circumstance that he _hammers holes into trees_.\n(\u201cTo drive nails in,\u201d as above!) It is, therefore, understandable that\nhe was made much of in the Roman legend as an old king of the country, a\npossessor or ruler of the holy tree, the primitive image of the\nPaterfamilias. An old fable relates how Circe, the spouse of King Picus,\ntransformed him into the Picus Martius, the woodpecker. The sorceress is\nthe \u201cnew-creating mother,\u201d who has \u201cmagic influence\u201d upon the\nsun-husband. She kills him, transforms him into the soul-bird, the\nunfulfilled wish. Picus was also understood as the wood demon and\nincubus, as well as the soothsayer, all of which fully indicate the\nmother libido.[692] Picus was often placed on a par with Picumnus by the\nancients. Picumnus is the inseparable companion of Pilumnus, and both\nare actually called _infantium dii_, \u201cthe gods of little children.\u201d\nEspecially it was said of Pilumnus that he defended new-born children\nagainst the destroying attacks of the wood demon, Silvanus. (Good and\nbad mother, the motive of the two mothers.)\n\nThe benevolent bird, a wish thought of deliverance which arises from\nintroversion,[693] advises the hero to shoot the magician under the\nhair, which is the only vulnerable spot. This spot is the \u201cphallic\u201d\npoint,[694] if one may venture to say so; it is at _the top of the\nhead_, at the _place where the mystic birth from the head takes place_,\nwhich even to-day appears in children\u2019s sexual theories. Into that\nHiawatha shoots (one may say, very naturally) three arrows[695] (the\nwell-known phallic symbol), and thus kills Megissogwon. Thereupon he\nsteals the magic wampum armor, which renders him invulnerable (means of\nimmortality). He significantly leaves the dead lying in the\nwater\u2014because the magician is the fearful mother:\n\n \u201cOn the shore he left the body,\n Half on land and half in water,\n In the sand his feet were buried,\n And his face was in the water.\u201d\n\nThus the situation is the same as with the fish king, because the\nmonster is the personification of the water of death, which in its turn\nrepresents the devouring mother. This great deed of Hiawatha\u2019s, where he\nhas vanquished the mother as the death-bringing demon,[696] is followed\nby his marriage with Minnehaha.\n\nA little fable which the poet has inserted in the later song is\nnoteworthy. An old man is transformed into a youth, by _crawling through\na hollow oak tree_.\n\nIn the fourteenth song is a description of how Hiawatha discovers\nwriting. I limit myself to the description of two hieroglyphic tokens:\n\n \u201cGitche Manito the Mighty,\n He, the Master of Life, was painted\n As an egg, with points projecting\n To the four winds of the heavens.\n Everywhere is the Great Spirit,\n Was the meaning of this symbol.\u201d\n\nThe world lies in the egg, which encompasses it at every point; it is\nthe cosmic woman with child, the symbol of which Plato as well as the\nVedas has made use of. This mother is like the air, which is everywhere.\nBut air is spirit; the mother of the world is a spirit:\n\n \u201cMitche Manito the Mighty,\n He the dreadful Spirit of Evil,\n As a serpent was depicted,\n As Kenabeek, the great serpent.\u201d\n\nBut the spirit of evil is fear, is the forbidden desire, the adversary\nwho opposes not only each individual heroic deed, but life in its\nstruggle for eternal duration as well, and who introduces into our body\nthe poison of weakness and age through the treacherous bite of the\nserpent. It is all that is retrogressive, and as the model of our first\nworld is our mother, all retrogressive tendencies are towards the\nmother, and, therefore, are disguised under the incest image.\n\nIn both these ideas the poet has represented in mythologic symbols the\nlibido arising from the mother and the libido striving backward towards\nthe mother.\n\nThere is a description in the fifteenth song how Chibiabos, Hiawatha\u2019s\nbest friend, the amiable player and singer, the embodiment of the joy of\nlife, was enticed by the evil spirits into ambush, fell through the ice\nand was drowned. Hiawatha mourns for him so long that he succeeds, with\nthe aid of the magician, in calling him back again. But the revivified\nfriend is only a spirit, and he becomes master of the land of spirits.\n(Osiris, lord of the underworld; the two Dioscuri.) Battles again\nfollow, and then comes the loss of a second friend, Kwasind, the\nembodiment of physical strength.\n\nIn the twentieth song occur famine and the death of Minnehaha, foretold\nby two taciturn guests from the land of death; and in the twenty-second\nsong Hiawatha prepares for a final journey to the west land:\n\n \u201cI am going, O Nokomis,\n On a long and distant journey,\n To the portals of the Sunset,\n To the regions of the home-wind,\n Of the Northwest-Wind Keewaydin.\n\n \u201cOne long track and trail of splendor,\n Down whose stream, as down a river,\n Westward, westward, Hiawatha\n Sailed into the fiery sunset,\n Sailed into the purple vapors,\n Sailed into the dusk of evening.\n\n \u201cThus departed Hiawatha,\n Hiawatha the Beloved,\n In the glory of the sunset,\n In the purple mists of evening,\n To the regions of the home-wind,\n Of the Northwest-Wind, Keewaydin,\n To the Islands of the Blessed,\n To the kingdom of Ponemah,\n To the land of the Hereafter!\u201d\n\nThe sun, victoriously arising, tears itself away from the embrace and\nclasp, from the enveloping womb of the sea, and sinks again into the\nmaternal sea, into night, the all-enveloping and the all-reproducing,\nleaving behind it the heights of midday and all its glorious works. This\nimage was the first, and was profoundly entitled to become the symbolic\ncarrier of human destiny; in the morning of life man painfully tears\nhimself loose from the mother, from the domestic hearth, to rise through\nbattle to his heights. Not seeing his worst enemy in front of him, but\nbearing him within himself as a deadly longing for the depths within,\nfor drowning in his own source, for becoming absorbed into the mother,\nhis life is a constant struggle with death, a violent and transitory\ndelivery from the always lurking night. This death is no external enemy,\nbut a deep personal longing for quiet and for the profound peace of\nnon-existence, for a dreamless sleep in the ebb and flow of the sea of\nlife. Even in his highest endeavor for harmony and equilibrium, for\nphilosophic depths and artistic enthusiasm, he seeks death, immobility,\nsatiety and rest. If, like Peirithoos, he tarries too long in this place\nof rest and peace, he is overcome by torpidity, and the poison of the\nserpent paralyzes him for all time. If he is to live he must fight and\nsacrifice his longing for the past, in order to rise to his own heights.\nAnd having reached the noonday heights, he must also _sacrifice the love\nfor his own achievement_, for he may not loiter. The sun also sacrifices\nits greatest strength in order to hasten onwards to the fruits of\nautumn, which are the seeds of immortality; fulfilled in children, in\nworks, in posthumous fame, in a new order of things, all of which in\ntheir turn begin and complete the sun\u2019s course over again.\n\nThe \u201cSong of Hiawatha\u201d contains, as these extracts show, a material\nwhich is very well adapted to bring into play the abundance of ancient\nsymbolic possibilities, latent in the human mind, and to stimulate it to\nthe creation of mythologic figures. But the products always contain the\nsame old problems of humanity, which rise again and again in new\nsymbolic disguise from the shadowy world of the unconscious. Thus Miss\nMiller is reminded through the longing of Chiwantopel, of another mythic\ncycle which appeared in the form of Wagner\u2019s \u201cSiegfried.\u201d Especially is\nthis shown in the passage in Chiwantopel\u2019s monologue, where he exclaims,\n\u201cThere is not one who understands me, not one who resembles me, not one\nwho has a soul sister to mine.\u201d Miss Miller observes that the sentiment\nof this passage has the greatest analogy with the feelings which\nSiegfried experienced for Brunhilde.\n\nThis analogy causes us to cast a glance at the song of Siegfried,\nespecially at the relation of Siegfried and Brunhilde. It is a\nwell-recognized fact that Brunhilde, the Valkyr, gives protection to the\nbirth (incestuous) of Siegfried, but while Sieglinde is the human\nmother, Brunhilde has the r\u00f4le of \u201cspiritual mother\u201d (mother-imago);\nhowever, unlike Hera towards Hercules, she is not a pursuer, but\nbenevolent. This sin, in which she is an accomplice, by means of the\nhelp she renders, is the reason for her banishment by Wotan. The strange\nbirth of Siegfried from the sister-wife distinguishes him as Horus, as\nthe _reborn son_, a reincarnation of the retreating Osiris\u2014Wotan. The\nbirth of the young son, of the hero, results, indeed, from mankind, who,\nhowever, are merely the human bearers of the cosmic symbolism. Thus the\nbirth is protected by the spirit mother (Hera, Lilith): she sends\nSieglinde with the child in her womb (Mary\u2019s flight) on the \u201cnight\njourney on the sea\u201d to the east:\n\n \u201cOnward, hasten;\n Turn to the East.\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n O woman, thou cherishest\n The sublimest hero of the world\n In thy sheltering womb.\u201d\n\nThe motive of dismemberment is found again in the broken sword of\nSiegmund, which was kept for Siegfried. From the dismemberment life is\npieced together again. (The Medea wonder.) Just as a smith forges the\npieces together, so is the dismembered dead again put together. (This\ncomparison is also found in \u201cTimaios\u201d of Plato: the parts of the world\njoined together with pegs.) In the Rigveda, 10, 72, the creator of the\nworld, Brahmanaspati, is a smith.\n\n \u201cBrahmanaspati, as a blacksmith,\n Welded the world together.\u201d\n\nThe sword has the significance of the phallic sun power; therefore, a\nsword proceeds from the mouth of the apocalyptic Christ; that is to say,\nthe procreative fire, the word, or the procreative Logos. In Rigveda,\nBrahmanaspati is also a prayer-word, which possessed an ancient creative\nsignificance:[697]\n\n \u201cAnd this prayer of the singers, expanding from itself,\n Became a cow, which was already there before the world,\n Dwelling together in the womb of this god,\n Foster-children of the same keeper are the gods.\u201d\n\n \u2014_Rigveda_ x: 31.\n\nThe Logos became a cow; that is to say, the mother, who is pregnant with\nthe gods. (In Christian uncanonical phantasies, where the Holy Ghost has\nfeminine significance, we have the well-known motive of the two mothers,\nthe earthly mother, Mary, and the spiritual mother, the Holy Ghost.) The\ntransformation of the Logos into the mother is not remarkable in itself,\nbecause the origin of the phenomenon fire-speech seems to be the\nmother-libido, according to the discussion in the earlier chapter. The\n_spiritual is the mother-libido_. The significance of the sword, in the\nSanskrit conception, t\u00eajas, is probably partly determined by its\nsharpness, as is shown above, in its connection with the libido\nconception. The motive of pursuit (the pursuing Sieglinde, analogous to\nLeto) is not here bound up with the spiritual mother, but with Wotan,\ntherefore corresponding to the Linos legend, where the father of the\nwife is also the pursuer. Wotan is also the father of Brunhilde.\nBrunhilde stands in a peculiar relation to Wotan. Brunhilde says to\nWotan:\n\n \u201cThou speakest to the will of Wotan By telling me what thou wishest:\n Who ... am I Were I not thy will?\u201d\n\n _Wotan_:\n\n I take counsel only with myself, When I speak with thee....\n\nBrunhilde is also somewhat the \u201cangel of the face,\u201d that creative will\nor word,[698] emanating from God, also the Logos, which became the\nchild-bearing woman. God created the world through his word; that is to\nsay, his mother, the woman who is to bring him forth again. (He lays his\nown egg.) This peculiar conception, it seems to me, can be explained by\nassuming that the libido overflowing into speech (thought) has preserved\nits sexual character to an extraordinary degree as a result of the\ninherent inertia. In this way the \u201cword\u201d had to execute and fulfil all\nthat was denied to the sexual wish; namely, the return into the mother,\nin order to attain eternal duration. The \u201cword\u201d fulfils this wish by\nitself becoming the daughter, the wife, the mother of the God, who\nbrings him forth anew.[699]\n\nWagner has this idea vaguely in his mind in Wotan\u2019s lament over\nBrunhilde:\n\n \u201cNone as she knew my inmost thought;\n None knew the source of my will\n As she;\n She herself was\n The creating womb of my wish;\n And so now she has broken\n The blessed union!\u201d\n\nBrunhilde\u2019s sin is the favoring of Siegmund, but, behind this, lies\nincest: this is projected into the brother-sister relation of Siegmund\nand Sieglinde; in reality, and archaically expressed, Wotan, the father,\nhas entered into his self-created daughter, in order to rejuvenate\nhimself. But this fact must, of course, be veiled. Wotan is rightly\nindignant with Brunhilde, for she has taken the Isis r\u00f4le and through\nthe birth of the son has deprived the old man of his power. The first\nattack of the death serpent in the form of the son, Siegmund, Wotan has\nrepelled; he has broken Siegmund\u2019s sword, but Siegmund rises again in a\ngrandson. This inevitable fate is always helped by the woman; hence the\nwrath of Wotan.\n\nAt Siegfried\u2019s birth Sieglinde dies, as is proper. The\nfoster-mother[700] is apparently not a woman, but a chthonic god, a\ncrippled dwarf, who belongs to that tribe which renounces love.[701] The\nEgyptian god of the underworld, the crippled shadow of Osiris (who\ncelebrated a melancholy resurrection in the sexless semi-ape\nHarpocrates), is the tutor of Horus, who has to avenge the death of his\nfather.\n\nMeanwhile Brunhilde sleeps the enchanted sleep, like a Hierosgamos, upon\na mountain, where Wotan has put her to sleep[702] with the magic thorn\n(Edda), surrounded by the flames of Wotan\u2019s fire (equal to libido[703]),\nwhich wards off every one. But Mime becomes Siegfried\u2019s enemy and wills\nhis death through Fafner. Here Mime\u2019s dynamic nature is revealed; he is\na masculine representation of the terrible mother, also a foster-mother\nof demoniac nature, who places the poisonous worm (Typhon) in her son\u2019s\n(Horus\u2019s) path. Siegfried\u2019s longing for the mother drives him away from\nMime, and his travels begin with the mother of death, and lead through\nvanquishing the \u201cterrible mother\u201d[704] to the woman:\n\n _Siegfried_:\n\n Off with the imp!\n I ne\u2019er would see him more!\n Might I but know what my mother was like\n That will my thought never tell me!\n Her eyes\u2019 tender light\n Surely did shine\n Like the soft eyes of the doe!\n\nSiegfried decides to separate from the demon which was the mother in the\npast, and he gropes forward with the longing directed towards the\nmother. Nature acquires a hidden maternal significance for him (\u201cdoe\u201d);\nin the tones of nature he discovers a suggestion of the maternal voice\nand the maternal language:\n\n _Siegfried_:\n\n Thou gracious birdling,\n Strange art thou to me!\n Dost thou in the wood here dwell?\n Ah, would that I could take thy meaning!\n Thy song something would say\u2014\n Perchance\u2014of my loving mother!\n\nThis psychology we have already encountered in Hiawatha. By means of his\ndialogue with the bird (bird, like wind and arrow, represents the wish,\nthe winged longing) Siegfried entices Fafner from the cave. His desires\nturn back to the mother, and the chthonic demon, the cave-dwelling\nterror of the woods, appears. Fafner is the protector of the treasure;\nin his cave lies the hoard, the source of life and power. The mother\npossesses the libido of the son, and jealously does she guard it.\nTranslated into psychological language, this means the positive\ntransference succeeds only through the release of the libido from the\nmother-imago, the incestuous object in general. Only in this manner is\nit possible to gain one\u2019s libido, the incomparable treasure, and this\nrequires a mighty struggle, the whole battle of adaptation.[705] The\nSiegfried legend has abundantly described the outcome of this battle\nwith Fafner. According to the Edda, Siegfried eats Fafner\u2019s heart, the\nseat of life. He wins the magic cap, through whose power Alberich had\nchanged himself into a serpent. This refers to the motive of casting the\nskin, rejuvenation. By means of the magic cap one can vanish and assume\ndifferent shapes. The vanishing probably refers to dying and to the\ninvisible presence; that is, existence in the mother\u2019s womb. A\nluck-bringing cap, amniotic covering, the new-born child occasionally\nwears over his head (the caul). Moreover, Siegfried drinks the dragon\u2019s\nblood, which makes it possible for him to understand the language of\nbirds, and consequently he enters into a peculiar relation with Nature,\na dominating position, the result of his knowledge, and finally wins the\ntreasure.\n\n_Hort_ is a medi\u00e6val and Old High German word with the meaning of\n\u201ccollected and guarded treasure\u201d; Gothic, _huzd_; Old Scandinavian,\n_hodd_; Germanic _hozda_, from pre-Germanic _kuzdh\u00f3_\u2014for _kudtho_\u2014\u201cthe\nconcealed.\u201d Kluge[706] adds to this the Greek \u03ba\u03b5\u03cd\u03b8\u03c9, \u03ad\u03ba\u03c5\u03b8\u03bf\u03bd = \u201cto hide,\nto conceal.\u201d Also _hut_ (_hut_, to guard; English, hide), Germanic root\n_hud_, from Indo-Germanic _kuth_ (questionable), to Greek \u03ba\u03b5\u03cd\u03b8\u03c9 and\n\u03ba\u03cd\u03c3\u03b8\u03bf\u03c2, \u201ccavity,\u201d feminine genitals. Prellwitz,[707] too, traces Gothic\n_huzd_, Anglo-Saxon _hyde_, English hide and hoard, to Greek \u03ba\u03b5\u03cd\u03b8\u03c9.\nWhitley Stokes traces English hide, Anglo-Saxon _hydan_, New High German\n_H\u00fctte_, Latin _c\u00fbdo_ = helmet; Sanskrit _kuhara_ (cave?) to primitive\nCeltic _koudo_ = concealment; Latin, _occultatio_.\n\nThe assumption of Kluge is also supported in other directions; namely,\nfrom the point of view of the primitive idea:\n\n \u201cThere exists in Athens[708] a sacred place (a Temenos) of Ge, with\n the surname Olympia. Here the ground is torn open for about a yard in\n width; and they say, after the flood at the time of Deucalion, that\n the water receded here; and every year they throw into the fissure\n wheatmeal, kneaded with honey.\u201d\n\nWe have observed previously that among the Arrhetophorian, pastry in the\nform of snakes and phalli, was thrown into a crevice in the earth. This\nwas mentioned in connection with the ceremonies of fertilizing the\nearth. We have touched slightly already upon the sacrifice in the earth\ncrevice among the Watschandies. The flood of death has passed\ncharacteristically into the crevice of the earth; that is, back into the\nmother again; because from the mother the universal great death has come\nin the first place. The flood is simply the counterpart of the vivifying\nand all-producing water: \u1f68\u03ba\u03b5\u03b1\u03bd\u03bf\u1fe6, \u1f45\u03c3\u03c0\u03b5\u03c1 \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c3\u03c3\u03b9 \u03c4\u03ad\u03c4\u03c5\u03ba\u03c4\u03b1\u03b9.[709]\nOne sacrifices the honey cake to the mother, so that she may spare one\nfrom death. Thus every year in Rome a gold sacrifice was thrown into the\nlacus Curtius, into the former fissure in the earth, which could only be\nclosed through the sacrificial death of Curtius. He was the typical\nhero, who has journeyed into the underworld, in order to conquer the\ndanger threatening the Roman state from the opening of the abyss.\n(Kaineus, Amphiaraos.) In the Amphiaraion of Oropos those healed through\nthe temple incubation threw their gifts of gold into the sacred well, of\nwhich Pausanias says:\n\n \u201cIf any one is healed of a sickness through a saying of the oracle,\n then it is customary to throw a silver or gold coin into the well;\n because here Amphiaraos has ascended as a god.\u201d\n\nIt is probable that this oropic well is also the place of his\n\u201cKatabasis\u201d (descent into the lower world). There were many entrances\ninto Hades in antiquity. Thus near Eleusis there was an abyss, through\nwhich Aidoneus passed up and down, when he kidnapped Cora. (Dragon and\nmaiden: the libido overcome by resistance, life replaced by death.)\nThere were crevices in the rocks, through which souls could ascend to\nthe upper world. Behind the temple of Chthonia in Hermione lay a sacred\ndistrict of Pluto, with a ravine through which Hercules had brought up\nCerberus; in addition, there was an \u201cAcherusian\u201d lake.[710] This ravine\nwas, therefore, the entrance to the place where death was conquered. The\nlake also belongs here as a further mother symbol, for symbols appear\nmassed together, as they are surrogates, and, therefore, do not afford\nthe same satisfaction of desire as accorded by reality, so that the\nunsatisfied remnant of the libido must seek still further symbolic\noutlets. The ravine in the Areopagus in Athens was considered the seat\nof inhabitants of the lower world. An old Grecian custom[711] suggests a\nsimilar idea. Girls were sent into a cavern, where a poisonous snake\ndwelt, as a test of virginity. If they were bitten by the snake, it was\na token that they were no longer chaste. We find this same motive again\nin the Roman legend of St. Silvester, at the end of the fifth\ncentury:[712]\n\n \u201cErat draco immanissimus in monte Tarpeio, in quo est Capitolium\n collocatum. Ad hunc draconem per CCCLXV gradus, quasi ad infernum,\n magi cum virginibus sacrilegis descendebant semel in mense cum\n sacrificiis et lustris, ex quibus esca poterat tanto draconi inferri.\n Hic draco subito ex improviso ascendebat et licet non ingrederetur\n vicinos tamen aeres flatu suo vitiabat. Ex quo mortalitas hominum et\n maxima luctus de morte veniebat infantum. (Lilith motive.) Sanctus\n itaque Silvester cum haberet cum paganis pro defensione veritatis\n conflictum, ad hoc venit ut dicerent ei pagani: \u2018Silvester descende ad\n draconem et fac eum in nomine Dei tui vel uno anno ab interfectione\n generis humani cessare.\u2019\u201d[713]\n\nSt. Peter appeared to Silvester in a dream and advised him to close his\ndoor to the underworld with chains, according to the model in\nRevelation, chap, xx:\n\n (1) \u201cAnd I saw an angel come down from heaven, having the key of the\n bottomless pit, and a great chain in his hand.\n\n (2) \u201cAnd he laid hold on the dragon, that old serpent, which is the\n Devil and Satan, and bound him a thousand years.\n\n (3) \u201cAnd cast him into the bottomless pit, and shut him up, and set a\n seal upon him.\u201d\n\nThe anonymous author of a writing, \u201cDe Promissionibus,\u201d[714] of the\nbeginning of the fifth century, mentions a very similar legend:\n\n \u201cApud urbem Romam specus quidam fuit in quo draco mir\u00e6 magnitudinis\n mechanica arte formatus, gladium ore gestans,[715] oculis rutilantibus\n gemmis[716] metuendus ac terribilis apparebat. Hinc annu\u00e6 devot\u00e6\n virgines floribus exornat\u00e6, eo modo in sacrificio dabantur, quatenus\n inscias munera deferentes gradum scal\u00e6, quo certe ille arte diaboli\n draco pendebat, contingentes impetus venientis gladii perimeret, ut\n sanguinem funderet innocentem. Et hunc quidam monachus, bene ob\n meritum cognitus Stiliconi tunc patricio, eo modo subvertit; baculo,\n manu, singulos gradus palpandos inspiciens, statim ut illum tangens\n fraudem diabolicam repperit, eo transgresso descendens, draconem\n scidit, misitque in partes: ostendens et hie deos non esse qui manu\n fiunt.\u201d[717]\n\nThe _hero battling with the dragon has much in common with the dragon_,\nand also he takes over his qualities; for example, invulnerability. As\nthe footnotes show, the similarity is carried still further (sparkling\neyes, sword in his mouth). Translated psychologically, the dragon is\nmerely the son\u2019s repressed longing, striving towards the mother;\ntherefore, the son is the dragon, as even Christ is identified with the\nserpent, which, once upon a time, similia similibus, had controlled the\nsnake plague in the Wilderness. John iii: 14. _As a serpent he is to be\ncrucified; that is to say, as one striving backwards towards the mother,\nhe must die hanging or suspended on the mother tree._ Christ and the\ndragon of the Antichrist are in the closest contact in the history of\ntheir appearance and their cosmic meaning. (Compare Bousset, the\nAntichrist.) The legend of the dragon concealed in the Antichrist myth\nbelongs to the life of the hero, and, therefore, is immortal. In none of\nthe newer forms of myth are the pairs of opposites so perceptibly near\nas in that of Christ and Antichrist. (I refer to the remarkable\npsychologic description of this problem in Mereschkowski\u2019s romance,\n\u201cLeonardo da Vinci.\u201d) That the dragon is only an artifice is a useful\nand delightfully rationalistic conceit, which is most significant for\nthat period. In this way the dismal gods were effectually vulgarized.\nThe schizophrenic insane readily make use of this mechanism, in order to\ndepreciate efficient personalities. One often hears the stereotyped\nlament, \u201cIt is all a play, artificial, made up,\u201d etc. A dream of a\n\u201cschizophrenic\u201d is most significant; he is sitting in a dark room, which\nhas only a single small window, through which he can see the sky. The\nsun and moon appear, but they are only made artificially from oil paper.\n(Denial of the deleterious incest influence.)\n\nThe descent of the three hundred and sixty-five steps refers to the\nsun\u2019s course, to the cavern of death and rebirth. That this cavern\nactually stands in a relation to the subterranean mother of death can be\nshown by a note in Malalas, the historian of Antioch,[718] who relates\nthat Diocletian consecrated there a crypt to Hecate, to which one\ndescends by three hundred and sixty-five steps. Cave mysteries seem to\nhave been celebrated for Hecate in Samothrace as well. The serpent also\nplayed a great part as a regular symbolic attribute in the service of\nHecate. The mysteries of Hecate flourished in Rome towards the end of\nthe fourth century, so that the two foregoing legends might indeed\nrelate to her cult. Hecate[719] is a real spectral goddess of night and\nphantoms, a Mar; she is represented as riding, and in Hesiod occurs as\nthe _patron_ of riders. She sends the horrible nocturnal fear phantom,\nthe Empusa, of whom Aristophanes says that she appears inclosed in a\n_bladder swollen with blood_. According to Libanius, the mother of\nAischines is also called Empusa, for the reason that \u201c\u1f10\u03ba \u03c3\u03ba\u03bf\u03c4\u03b5\u03b9\u03bd\u1ff6\u03bd \u03c4\u03cc\u03c0\u03c9\u03bd\n\u03c4\u03bf\u1fd6\u03c2 \u03c0\u03b1\u03b9\u03c3\u1f76\u03bd \u03ba\u03b1\u1f76 \u03c4\u03b1\u1fd6\u03c2 \u03b3\u03c5\u03bd\u03b1\u03b9\u03be\u03af\u03bd \u1f61\u03c1\u03bc\u1fb6\u03c4\u03bf.\u201d[720]\n\nEmpusa, like Hecate, has _peculiar_ feet; one foot is made of brass, the\nother of ass\u2019 dung. Hecate has snakelike feet, which, as in the triple\nform ascribed to Hecate, points to her phallic libido nature.[721] In\nTralles, Hecate appears next to Priapus; there is also a Hecate\nAphrodisias. Her symbols are the key,[722] the whip,[723] the\nsnake,[724] the dagger[725] and the torch.[726] As mother of death, dogs\naccompany her, the significance of which we have previously discussed at\nlength. As guardian of the door of Hades and as Goddess of dogs, she is\nof threefold form, and really identified with Cerberus. Thus Hercules,\nin bringing up Cerberus, brings the conquered mother of death into the\nupper world. As spirit mother (moon!), she sends madness, lunacy. (This\nmythical observation states that \u201cthe mother\u201d sends madness; by far the\nmajority of the cases of insanity consist, in fact, in the domination of\nthe individual by the material of the incest phantasy.) In the mysteries\nof Cerberus, a rod, called \u03bb\u03b5\u03c5\u03ba\u03cc\u03c6\u03c5\u03bb\u03bb\u03bf\u03c2,[727] was broken off. This rod\nprotected the purity of virgins, and caused any one who touched the\nplant to become insane. We recognize in this the motive of the sacred\ntree, which, as mother, must not be touched, an act which only an insane\nperson would commit. Hecate, as nightmare, appears in the form of\nEmpusa, in a vampire r\u00f4le, or as Lamia, as devourer of men; perhaps,\nalso, in that more beautiful guise, \u201cThe Bride of Corinth.\u201d She is the\nmother of all charms and witches, the patron of Medea, because the power\nof the \u201cterrible mother\u201d is magical and irresistible (working upward\nfrom the unconscious). In Greek syncretism, she plays a very significant\nr\u00f4le. She is confused with Artemis, who also has the surname \u1f11\u03ba\u03ac\u03c4\u03b7,[728]\n\u201cthe one striking at a distance\u201d or \u201cstriking according to her will,\u201d in\nwhich we recognize again her superior power. Artemis is the huntress,\nwith hounds, and so Hecate, through confusion with her, becomes\n\u03ba\u03c5\u03bd\u03b7\u03b3\u03b5\u03c4\u03b9\u03ba\u03ae, the wild nocturnal huntress. (God, as huntsman, see above.)\nShe has her name in common with Apollo, \u1f15\u03ba\u03b1\u03c4\u03bf\u03c2 \u1f11\u03ba\u03ac\u03b5\u03c1\u03b3\u03bf\u03c2.[729] From the\nstandpoint of the libido theory, this connection is easily\nunderstandable, because Apollo merely symbolizes the more positive side\nof the same amount of libido. The confusion of Hecate with Brimo as\nsubterranean mother is understandable; also with Persephone and Rhea,\nthe primitive all-mother. Intelligible through the maternal significance\nis the confusion with Ilithyia, the midwife. Hecate is also the direct\ngoddess of births, \u03ba\u03bf\u03c5\u03c1\u03bf\u03c4\u03c1\u03cc\u03c6\u03bf\u03c2,[730] the multiplier of cattle, and\ngoddess of marriage. Hecate, orphically, occupies the centre of the\nworld as Aphrodite and Gaia, even as the world soul in general. On a\ncarved gem[731] she is represented carrying the cross on her head. The\nbeam on which the criminal was scourged is called \u1f11\u03ba\u03ac\u03c4\u03b7.[732] To her, as\nto the Roman Trivia, the triple roads, or _Scheideweg_, \u201cforked road,\u201d\nor crossways were dedicated. And where roads branch off or unite\nsacrifices of dogs were brought her; there the bodies of the executed\nwere thrown; the sacrifice occurs at the _point of crossing_.\nEtymologically, _scheide_, \u201csheath\u201d; for example, sword-sheath, sheath\nfor water-shed and sheath for vagina, is identical with _scheiden_, \u201cto\nsplit,\u201d or \u201cto separate.\u201d The meaning of a sacrifice at this place\nwould, therefore, be as follows: to offer something to the mother at the\nplace of junction or at the fissure. (Compare the sacrifice to the\nchthonic gods in the abyss.) The Temenos of Ge, the abyss and the well,\nare easily understood as the gates of life and death,[733] \u201cpast which\nevery one gladly creeps\u201d (Faust), and sacrifices there his obolus or his\n\u03c0\u03b5\u03bb\u03b1\u03bd\u03bf\u03af,[734] instead of his body, just as Hercules soothes Cerberus\nwith the honey cakes. (Compare with this the mythical significance of\nthe dog!) Thus the crevice at Delphi, with the spring, Castalia, was the\nseat of the chthonic dragon, Python, who was conquered by the sun-hero,\nApollo. (Python, incited by Hera, pursued Leta, pregnant with Apollo;\nbut she, on the floating island of Delos [nocturnal journey on the sea],\ngave birth to her child, who later slew the Python; that is to say,\nconquered in it the spirit mother.) In Hierapolis (Edessa) the temple\nwas erected above the crevice through which the flood had poured out,\nand in Jerusalem the foundation stone of the temple covered the great\nabyss,[735] just as Christian churches are frequently built over caves,\ngrottoes, wells, etc. In the Mithra grotto,[736] and all the other\nsacred caves up to the Christian catacombs, which owe their significance\nnot to the legendary persecutions but to the worship of the dead,[737]\nwe come across the same fundamental motive. The burial of the dead in a\nholy place (in the \u201cgarden of the dead,\u201d in cloisters, crypts, etc.) is\nrestitution to the mother, with the certain hope of resurrection by\nwhich such burial is rightfully rewarded. The animal of death which\ndwells in the cave had to be soothed in early times through human\nsacrifices; later with natural gifts.[738] Therefore, the Attic custom\ngives to the dead the \u03bc\u03b5\u03bb\u03b9\u03c4\u03bf\u1fe6\u03c4\u03c4\u03b1, to pacify the dog of hell, the\nthree-headed monster at the gate of the underworld. A more recent\nelaboration of the natural gifts seems to be the obolus for Charon, who\nis, therefore, designated by Rohde as the second Cerberus, corresponding\nto the Egyptian dog-faced god Anubis.[739] Dog and serpent of the\nunderworld (Dragon) are likewise identical. In the tragedies, the\nErinnyes are serpents as well as dogs; the serpents Tychon and Echnida\nare parents of the serpents\u2014Hydra, the dragon of the Hesperides, and\nGorgo; and of the dogs, Cerberus, Orthrus, Scylla.[740] Serpents and\ndogs are also protectors of the treasure. The chthonic god was probably\nalways a serpent dwelling in a cave, and was fed with \u03c0\u03b5\u03bb\u03b1\u03bd\u03bf\u03af.[741] In\nthe Asclepiadean of the later period, the sacred serpents were scarcely\nvisible, meaning that they probably existed only figuratively.[742]\nNothing was left but the hole in which the snake was said to dwell.\nThere the \u03c0\u03b5\u03bb\u03b1\u03bd\u03bf\u03af[743] were placed; later the obolus was thrown in. The\nsacred cavern in the temple of Kos consisted of a rectangular pit, upon\nwhich was laid a stone lid, with a square hole; this arrangement serves\nthe purpose of a treasure house. The snake hole had become a slit for\nmoney, a \u201csacrificial box,\u201d and the cave had become a \u201ctreasure.\u201d That\nthis development, which Herzog traces, agrees excellently with the\nactual condition is shown by a discovery in the temple of Asclepius and\nHygieia in Ptolemais:\n\n \u201cAn encoiled granite snake, with arched neck, was found. In the middle\n of the coil is seen a narrow slit, polished by usage, just large\n enough to allow a coin of four centimeters diameter at most to fall\n through. At the side are holes for handles to lift the heavy pieces,\n the under half of which is used as a cover.\u201d\u2014_Herzog_, _Ibid._, p.\n 212.\n\nThe serpent, as protector of the hoard, now lies on the treasure house.\nThe fear of the maternal womb of death has become the guardian of the\ntreasure of life. That the snake in this connection is really a symbol\nof death, that is to say, of the dead libido, results from the fact that\nthe souls of the dead, like the chthonic gods, appear as _serpents_, as\ndwellers in the kingdom of the mother of death.[744] This development of\nsymbol allows us to recognize easily the transition of the originally\nvery primitive significance of the crevice in the earth as mother to the\nmeaning of treasure house, and can, therefore, support the etymology of\n_Hort_, \u201choard, treasure,\u201d as suggested by Kluge, \u03ba\u03b5\u03cd\u03b8\u03c9, belonging to\n\u03ba\u1f72\u1fe6\u03b8\u03bf\u03c2, means the innermost womb of the earth (Hades); \u03ba\u03cd\u03c3\u03b8\u03bf\u03c2, that\nKluge adds, is of similar meaning, cavity or womb. Prellwitz does not\nmention this connection. Fick,[745] however, compares New High German\n_hort_, Gothic _huzd_, to Armenian _kust_, \u201cabdomen\u201d; Church Slavonian\n_\u010dista_, Vedic _kostha_ = abdomen, from the Indo-Germanic root\n_koustho -s_ = viscera, lower abdomen, room, store-room. Prellwitz\ncompares \u03ba\u03cd\u03c3\u03b8\u03bf\u03c2 \u03ba\u03cd\u03c3\u03c4\u03b9\u03c2 = urinary bladder, bag, purse; Sanskrit\n_kustha-s_ = cavity of the loins; then \u03ba\u03cd\u03c4\u03bf\u03c2 = cavity, vault; \u03ba\u03cd\u03c4\u03b9\u03c2 =\nlittle chest, from \u03ba\u03c5\u03ad\u03c9 = I am pregnant. Here, from \u03ba\u03cd\u03c4\u03bf\u03c2 = cave, \u03ba\u03cd\u03c5\u03b1\u03c1\n= hole, \u03ba\u03cd\u03b1\u03b8\u03bf\u03c2 = cup, \u03ba\u03cd\u03bb\u03b1 - depression under the eye, \u03ba\u1fe6\u03bc\u03b1 = swelling,\nwave, billow, \u03ba\u1fe6\u03c1\u03bf\u03c2 = power, force, \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 = lord, Old Iranian _caur_,\n_cur_ = hero; Sanskrit _\u00e7ura -s_ = strong, hero. The fundamental\nIndo-Germanic roots[746] are _kevo_ = to swell, to be strong. From that\nthe above-mentioned \u03ba\u03c5\u03ad\u03c9, \u03ba\u03cd\u03b1\u03c1, \u03ba\u1fe6\u03c1\u03bf\u03c2 and Latin _cavus_ = hollow,\nvaulted, cavity, hole; _cavea_ = cavity, enclosure, cage, scene and\nassembly; _caul\u00e6_ = cavity, opening, enclosure, stall[747]; _ku\u00e9y\u00f4_ =\nswell; participle, _kueyonts_ = swelling; _en-kueyonts_ = pregnant,\n\u1f10\u03b3\u03b7\u03c5\u03ad\u03c9\u03bd = Latin _inciens_ = pregnant; compare Sanskrit _vi-\u00e7v\u00e1-yan_ =\nswelling; _k\u00fbro -s_ (_kevaro -s_), strong, powerful hero.\n\nThe treasure which the hero fetches from the dark cavern is swelling\nlife; it is himself, the hero, new-born from the anxiety of pregnancy\nand the birth throes. Thus the Hindoo fire-bringer is called M\u00e2tari\u00e7van,\nmeaning the one swelling in the mother. The _hero striving towards the\nmother is the dragon, and when he separates from the mother he becomes\nthe conqueror of the dragon_.[748] This train of thought, which we have\nalready hinted at previously in Christ and Antichrist, may be traced\neven into the details of Christian phantasy. There is a series of\nmedi\u00e6val pictures[749] in which the communion cup contains a dragon, a\nsnake or some sort of small animal.[750]\n\nThe cup is the receptacle, the maternal womb, of the god resurrected in\nthe wine; the cup is the cavern where the serpent dwells, the god who\nsheds his skin, in the state of metamorphosis; for Christ is also the\nserpent. These symbolisms are used in an obscure connection in I\nCorinthians, verse 10: Paul writes of the Jews who \u201cwere all baptized\nunto Moses in the cloud and in the sea\u201d (also reborn) and \u201cdid all drink\nthe same spiritual drink; for they drank of that spiritual rock that\nfollowed them, and that rock was Christ.\u201d They drank from the mother\n(the generative rock, birth from the rock) the milk of rejuvenation, the\nmead of immortality, and this Rock was Christ, here identified with the\nmother, because he is the symbolic representative of the mother libido.\nWhen we drink from the cup, then we drink from the mother\u2019s breast\nimmortality and everlasting salvation. Paul wrote of the Jews that they\nate and then rose up to dance and to indulge in fornication, and then\ntwenty-three thousand of them were swept off by the plague of serpents.\nThe remedy for the survivors, however, was the sight of a serpent\nhanging on a pole. From it was derived the cure.\n\n[Illustration: THE DRAGON IN THE GOBLET]\n\n \u201cThe cup of blessing which we bless, is it not the communion of the\n blood of Christ? The bread which we break, is it not the communion of\n the body of Christ? For we being many are one bread, and one body; for\n we are all partakers of one bread.\u201d\u2014_I Corinthians_ x: 16, 17.\n\nBread and wine are the body and the blood of Christ; the food of the\nimmortals who are brothers with Christ, \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af, those who come from the\nsame womb. We who are reborn again from the mother are all heroes\ntogether with Christ, and enjoy immortal food. As with the Jews, so too\nwith the Christians, there is imminent danger of unworthy partaking, for\nthis mystery, which is very closely related psychologically with the\nsubterranean Hierosgamos of Eleusis, involves a mysterious union of man\nin a spiritual sense,[751] which was constantly misunderstood by the\nprofane and was retranslated into his language, where mystery is\nequivalent to orgy and secrecy to vice.[752] A very interesting\nblasphemer and sectarian of the beginning of the nineteenth century\nnamed Untern\u00e4hrer has made the following comment on the last supper:\n\n \u201cThe communion of the devil is in this brothel. All they sacrifice\n here, they sacrifice to the devil and not to God. There they have the\n devil\u2019s cup and the devil\u2019s dish; _there they have sucked the head of\n the snake_,[753] there they have fed upon the iniquitous bread and\n drunken the wine of wickedness.\u201d[754]\n\nUntern\u00e4hrer is an adherent or a forerunner of the \u201ctheory of living\none\u2019s own nature.\u201d He dreams of himself as a sort of priapic divinity;\nhe says of himself:\n\n \u201cBlack-haired, very charming and handsome in countenance, and every\n one enjoys listening to thee on account of the amiable speeches which\n come from thy mouth; therefore the maids love thee.\u201d\n\nHe preaches \u201cthe cult of nakedness.\u201d\n\n \u201cYe fools and blind men, behold God has created man in his image, as\n male and female, and has blessed them and said, \u2018Be fruitful and\n multiply and fill the earth, and make it subject to thee.\u2019 Therefore,\n he has given the greatest honor to these poor members and has placed\n them naked in the garden,\u201d etc.\n\n \u201cNow are the fig leaves and the covering removed, because thou hast\n turned to the Lord, for the Lord is the Spirit, and where the spirit\n of the Lord is, there is freedom,[755] there the clearness of the Lord\n is mirrored with uncovered countenance. This is precious before God,\n and this is the glory of the Lord, and the adornment of our God, when\n you stand in the image and honor of your God, as God created you,\n naked and not ashamed.\n\n \u201cWho can ever praise sufficiently in the sons and daughters of the\n living God those parts of the body which are destined to procreate?\n\n \u201cIn the lap of the daughters of Jerusalem is the gate of the Lord, and\n the Just will go into the temple there, to the altar.[756] And in the\n lap of the sons of the living God is the water-pipe of the upper part,\n which is a tube, like a rod, to measure the temple and altar. And\n under the water-tube the sacred stones are placed, as a sign and\n testimony of the Lord, who has taken to himself the seed of Abraham.\n\n \u201cOut of the seeds in the chamber of the mother, God creates a man with\n his hands, as an image of himself. Then the mother house and the\n mother chamber is opened in the daughters of the Living God, and God\n himself brings forth a child through them. Thus God creates children\n from the stones, for the seed comes from the stones.\u201d[757]\n\nHistory teaches in manifold examples how the religious mysteries are\nliable to change suddenly into sexual orgies because they have\noriginated from an overvaluation of the orgy. It is characteristic that\nthis priapic divinity[758] returns again to the old symbol of the snake,\nwhich in the mystery enters into the faithful, fertilizing and\nspiritualizing them, although it originally possessed a phallic\nsignificance. In the mysteries of the Ophites, the festival was really\ncelebrated with serpents, in which the animals were even kissed.\n(Compare the caressing of the snake of Demeter in the Eleusinian\nmysteries.) In the sexual orgies of the modern Christian sects the\nphallic kiss plays a very important r\u00f4le. Untern\u00e4hrer was an\nuncultivated, crazy peasant, and it is unlikely that the Ophitic\nreligious ceremonies were known to him.\n\nThe phallic significance is expressed negatively or mysteriously through\nthe serpent, which always points to a secret related thought. This\nrelated thought connects with the mother; thus, in a dream a patient\nfound the following imagery: \u201cA serpent shot out from a moist cave and\nbit the dreamer in the region of the genitals.\u201d This dream took place at\nthe instant when the patient was convinced of the truth of the analysis,\nand began to free himself from the bond of his mother complex. The\nmeaning is: I am convinced that I am inspired and poisoned by the\nmother. The contrary manner of expression is characteristic of the\ndream. At the moment when he felt the impulse to go forwards he\nperceived the attachment to the mother. Another patient had the\nfollowing dream during a relapse, in which the libido was again wholly\nintroverted for a time: \u201cShe was entirely filled within by a great\nsnake; only one end of the tail peeped out from her arm. She wanted to\nseize it, but it escaped her.\u201d A patient with a very strong introversion\n(catatonic state) complained to me that a snake was stuck in her\nthroat.[759] This symbolism is also used by Nietzsche in the \u201cvision\u201d of\nthe shepherd and the snake:[760]\n\n \u201cAnd verily, what I saw was like nothing I ever saw before. I saw a\n young shepherd, writhing, choking, twitching with a convulsed face,\n from whose mouth hung a black, heavy serpent.\n\n \u201cDid I ever see so much disgust and pallid fear upon a\n countenance?[761] Might he have been sleeping, and the snake crept\n into his mouth\u2014there it bit him fast?\n\n \u201cMy hand tore at the serpent and tore\u2014in vain!\u2014I failed to tear the\n serpent out of his mouth. Then there cried out of me: \u2018Bite! Bite! Its\n head off! Bite!\u2019 I exclaimed; all my horror, my hate, my disgust, my\n compassion, all the good and bad cried out from me in one voice.\n\n \u201cYe intrepid ones around me! solve for me the riddle which I saw, make\n clear to me the vision of the lonesomest one.\n\n \u201cFor it was a vision and a prophecy; what did then I behold in\n parable? And who is it who is still to come?\n\n \u201cWho is the shepherd into whose mouth crept the snake? Who is the man\n into whose throat all the heaviness and the blackest would creep?[762]\n\n \u201cBut the shepherd bit, as my cry had told him; he bit with a huge\n bite! Far away did he spit the head of the serpent\u2014and sprang up.\n\n \u201cNo longer shepherd, no longer man, a transfigured being, an\n illuminated being, who laughed! Never yet on earth did a man laugh as\n he laughed!\n\n \u201cO my brethren, I heard a laugh which was no human laughter\u2014and now a\n thirst consumeth me, a longing that is never allayed.\n\n \u201cMy longing for this laugh eats into me. Oh, how can I suffer still to\n live! And how now can I bear to die!\u201d[763]\n\nThe snake represents the introverting libido. Through introversion one\nis fertilized, inspired, regenerated and reborn from the God. In Hindoo\nphilosophy this idea of creative, intellectual activity has even\ncosmogenic significance. The unknown original creator of all things is,\naccording to Rigveda 10, 121, Praj\u00e2pati, the \u201cLord of Creation.\u201d In the\nvarious Brahmas, his cosmogenic activity was depicted in the following\nmanner\n\n \u201cPraj\u00e2pati desired: \u2018I will procreate myself, I will be manifold.\u2019 He\n performed Tapas; after he had performed Tapas he created these\n worlds.\u201d\n\nThe strange conception of Tapas is to be translated, according to\nDeussen,[764] as \u201che heated himself with his own heat,[765] with the\nsense of \u2018he brooded, he hatched.\u2019\u201d Here the hatcher and the hatched are\nnot two, but one and the same identical being. As Hiranyagarbha,\nPraj\u00e2pati is the egg produced from himself, the world-egg, from which he\nhatches himself. He creeps into himself, he becomes his own uterus,\nbecomes pregnant with himself, in order to give birth to the world of\nmultiplicity. Thus Praj\u00e2pati through the way of introversion changed\ninto something new, the multiplicity of the world. It is of especial\ninterest to note how the most remote things come into contact. Deussen\nobserves:\n\n \u201cIn the degree that the conception of Tapas (heat) becomes in hot\n India the symbol of exertion and distress, the \u2018tapo atapyata\u2019 began\n to assume the meaning of self-castigation and became related to the\n idea that creation is an act of _self-renunciation_ on the part of the\n Creator.\u201d\n\nSelf-incubation and self-castigation and introversion are very closely\nconnected ideas.[766] The Zosimos vision mentioned above betrays the\nsame train of thought, where it is said of the place of transformation:\n\u1f41 \u03c4\u03cc\u03c0\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u1f00\u03c3\u03ba\u03ae\u03c3\u03b5\u03c9\u03c2.[767] We have already observed that the place of\ntransformation is really the uterus. Absorption in one\u2019s self\n(introversion) is an entrance into one\u2019s own uterus, and also at the\nsame time asceticism. In the philosophy of the Brahmans the world arose\nfrom this activity; among the post-Christian Gnostics it produced the\nrevival and spiritual rebirth of the individual, who was born into a new\nspiritual world. The Hindoo philosophy is considerably more daring and\nlogical, and assumes that creation results from introversion in general,\nas in the wonderful hymn of Rigveda, 10, 29, it is said:\n\n \u201cWhat was hidden in the shell,\n Was born through the power of fiery torments.\n From this first arose love,\n As the germ of knowledge,\n The wise found the roots of existence in non-existence,\n By investigating the hearts impulses.\u201d[768]\n\nThis philosophical view interprets the world as an emanation of the\nlibido, and this must be widely accepted from the theoretic as well as\nthe psychologic standpoint, for the function of reality is an\ninstinctive function, having the character of biological adaptation.\nWhen the insane Schreber brought about the end of the world through his\nlibido-introversion, he expressed an entirely rational psychologic view,\njust as Schopenhauer wished to abolish through negation (holiness,\nasceticism) the error of the primal will, through which the world was\ncreated. Does not Goethe say:\n\n \u201cYou follow a false trail;\n Do not think that we are not serious;\n Is not the kernel of nature\n In the hearts of men?\u201d\n\nThe hero, who is to accomplish the rejuvenation of the world and the\nconquest of death, is the libido, which, brooding upon itself in\nintroversion, coiling as a snake around its own egg, apparently\nthreatens life with a poisonous bite, in order to lead it to death, and\nfrom that darkness, conquering itself, gives birth to itself again.\nNietzsche knows this conception:[769]\n\n \u201cHow long have you sat already upon your misfortune.\n Give heed! lest you hatch an egg,\n A basilisk egg\n Of your long travail.\u201d\n\nThe hero is himself a serpent, himself a sacrificer and a sacrificed.\nThe hero himself is of _serpent nature_; therefore, Christ compares\nhimself with the serpent; therefore, the redeeming principle of the\nworld of that Gnostic sect which styled itself the Ophite was the\nserpent. The serpent is the Agatho and Kako demon. It is, indeed,\nintelligible, when, in the Germanic saga, they say that the heroes had\nserpents\u2019 eyes.[770] I recall the parallel previously drawn between the\neyes of the Son of man and those of the Tarpeian dragon. In the already\nmentioned medi\u00e6val pictures, the dragon, instead of the Lord, appeared\nin the cup; the dragon who with changeful, serpent glances[771] guarded\nthe divine mystery of renewed rebirth in the maternal womb. In Nietzsche\nthe old, apparently long extinct idea is again revived:[772]\n\n \u201cAiling with tenderness, just as the thawing wind,\n Zarathustra sits waiting, waiting on his hill,\n Sweetened and cooked in his own juice,\n Beneath his summits,\n Beneath his ice he sits,\n Weary and happy,\n A Creator on his seventh day.\n Silence!\n It is my truth!\n From hesitating eyes\u2014\n From velvety shadows\n Her glance meets mine,\n Lovely, mischievous, the glance of a girl.\n She divines the reason of my happiness,\n She divines me\u2014ha! what is she plotting?\n A purple dragon lurks\n In the abyss of her maiden glance.[773]\n Woe to thee, Zarathustra,\n Thou seemest like some one\n Who has swallowed gold,\n Thy belly will be slit open.\u201d[774]\n\nIn this poem nearly all the symbolism is collected which we have\nelaborated previously from other connections. Distinct traces of the\nprimitive identity of serpent and hero are still extant in the myth of\nCecrops. Cecrops is himself half-snake, half-man. Originally, he\nprobably was the Athenian snake of the citadel itself. As a buried god,\nhe is like Erechtheus, a chthonic snake god. Above his subterranean\ndwelling rises the Parthenon, the temple of the virgin goddess (compare\nthe analogous idea of the Christian church). The casting of the skin of\nthe god, which we have already mentioned in passing, stands in the\nclosest relation to the nature of the hero. We have spoken already of\nthe Mexican god who casts his skin. It is also told of Mani, the founder\nof the Manichaean sect, that he was killed, skinned, stuffed and hung\nup.[775] That is the death of Christ, merely in another mythological\nform.[776]\n\nMarsyas, who seems to be a substitute for Attis, the son-lover of\nCybele, was also skinned.[777] Whenever a Scythian king died, slaves and\nhorses were slaughtered, skinned and stuffed, and then set up\nagain.[778] In Phrygia, the representatives of the father-god were\nkilled and skinned. The same was done in Athens with an ox, who was\nskinned and stuffed and again hitched to the plough.\n\nIn this manner the revival of the fertility of the earth was\ncelebrated.[779]\n\nThis readily explains the fragment from the Sabazios mysteries,\ntransmitted to us by Firmicus:[780] \u03a4\u03b1\u1fe6\u03c1\u03bf\u03c2 \u03b4\u03c1\u03ac\u03ba\u03bf\u03bd\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03c4\u03b1\u03cd\u03c1\u03bf\u03c5\n\u03b4\u03c1\u03ac\u03ba\u03c9\u03bd[781].\n\nThe active fructifying (upward striving) form of the libido is changed\ninto the negative force striving downwards towards death. The hero as\nzodion of spring (ram, bull) conquers the depths of winter; and beyond\nthe summer solstice is attacked by the unconscious longing for death,\nand is bitten by the snake. However, he himself is the snake. But he is\nat war with himself, and, therefore, the descent and the end appear to\nhim as the malicious inventions of the mother of death, who in this way\nwishes to draw him to herself. The mysteries, however, consolingly\npromise that there is no contradiction[782] or disharmony when life is\nchanged into death: \u03c4\u03b1\u1fe6\u03c1\u03bf\u03c2 \u03b4\u03c1\u03ac\u03ba\u03bf\u03bd\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c4\u03ae\u03c1 \u03c4\u03b1\u03cd\u03c1\u03bf\u03c5 \u03b4\u03c1\u03ac\u03ba\u03c9\u03bd.\n\nNietzsche, too, gives expression to this mystery:[783]\n\n \u201c_Here do I sit now_,\n That is, I\u2019m swallowed down\n By this the smallest oasis\u2014\n \u2014It opened up just yawning,\n Its loveliest maw agape.\n Hail! hail! to that whalefish,\n When he for his guests\u2019 welfare\n Provided thus!\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n Hail to his belly\n If he had also\n Such a lovely oasis belly\u2014\n The desert grows, woe to him\n Who hides the desert!\n Stone grinds on stone, the desert\n Gulps and strangles.\n The monstrous death gazes, glowing brown,\n And chews\u2014his life is his chewing ...\n Forget not, O man, burnt out by lust,\n Thou art the stone, the desert,\n Thou art death!\u201d\n\nThe serpent symbolism of the Last Supper is explained by the\nidentification of the hero with the serpent: The god is buried in the\nmother: as fruit of the field, as food coming from the mother and at the\nsame time as drink of immortality he is received by the mystic, or as a\nserpent he unites with the mystic. All these symbols represent the\nliberation of the libido from the incestuous fixation through which new\nlife is attained. The liberation is accomplished under symbols, which\nrepresent the activity of the incest wish.\n\nIt might be justifiable at this place to cast a glance upon\npsychoanalysis as a method of treatment. In practical analysis it is\nimportant, first of all, to discover the libido lost from the control of\nconsciousness. (It often happens to the libido as with the fish of Moses\nin the Mohammedan legend; it sometimes \u201ctakes its course in a marvellous\nmanner into the sea.\u201d) Freud says in his important article, \u201cZur Dynamik\nder \u00dcbertragung\u201d:[784]\n\n \u201cThe libido has retreated into regression and again revives the\n infantile images.\u201d\n\nThis means, mythologically, that the sun is devoured by the serpent of\nthe night, the treasure is concealed and guarded by the dragon:\nsubstitution of a present mode of adaptation by an infantile mode, which\nis represented by the corresponding neurotic symptoms. Freud continues:\n\n \u201cThither the analytic treatment follows it and endeavors to seek out\n the libido again, to render it accessible to consciousness, and\n finally to make it serviceable to reality. Whenever the analytic\n investigation touches upon the libido, withdrawn into its\n hiding-place, a struggle must break out; all the forces, which have\n caused the regression of the libido, will rise up as resistance\n against the work, in order to preserve this new condition.\u201d\n\nMythologically this means: the hero seeks the lost sun, the fire, the\nvirgin sacrifice, or the treasure, and fights the typical fight with the\ndragon, with the libido in resistance. As these parallels show,\npsychoanalysis mobiles a part of the life processes, the fundamental\nimportance of which properly illustrates the significance of this\nprocess.\n\nAfter Siegfried has slain the dragon, he meets the father, Wotan,\nplagued by gloomy cares, for the primitive mother, Erda, has placed in\nhis path the snake, in order to enfeeble his sun. He says to Erda:\n\n _Wanderer_:\n\n All-wise one,\n Care\u2019s piercing sting by thee was planted\n In Wotan\u2019s dauntless heart\n With fear of shameful ruin and downfall.\n Filled was his spirit by tidings\n Thou didst foretell.\n Art thou the world\u2019s wisest of women?\n Tell to me now\n How a god may conquer his care.\n\n _Erda_:\n\n Thou art not\n What thou hast said.\n\nIt is the same primitive motive which we meet Wagner: the mother has\nrobbed her son, the sun-god, of the joy of life, through a poisonous\nthorn, and deprives him of his power, which is connected with the name.\nIsis demands the name of the god; Erda says, \u201cThou art not what thou\nhast said.\u201d But the \u201cWanderer\u201d has found the way to conquer the fatal\ncharm of the mother, the fear of death:\n\n \u201cThe eternals\u2019 downfall\n No more dismays me,\n Since their doom I willed.\n\n \u201cI leave to thee, loveliest W\u00e4lsung,\n Gladly my heritage now.\n To the ever-young\n In gladness yieldeth the god!\u201d\n\nThese wise words contain, in fact, the saving thought. It is not the\nmother who has placed the poisonous worm in our path, but our libido\nitself wills to complete the course of the sun to mount from morn to\nnoon, and, passing beyond noon, to hasten towards evening, not at war\nwith itself, but willing the descent and the end.[785]\n\nNietzsche\u2019s Zarathustra teaches:\n\n \u201cI praise thee, my death, the free death, which comes to me because I\n want it.\n\n \u201cAnd when shall I want it?\n\n \u201cHe who has a goal and an heir wants death at the proper time for his\n goal and his heir.\n\n \u201cAnd this is the great noonday, when man in the middle of his course\n stands between man and superman, and celebrates his path towards\n evening as his highest hope: because it is the path to a new morning.\n\n \u201cHe who is setting will bless his own going down because it is a\n transition: and the sun of his knowledge will be at high noon.\u201d\n\nSiegfried conquers the father Wotan and takes possession of Brunhilde.\nThe first object that he sees is her horse; then he believes that he\nbeholds a mail-clad man. He cuts to pieces the protecting coat of mail\nof the sleeper. (Overpowering.) When he sees it is a woman, terror\nseizes him:\n\n \u201cMy heart doth falter and faint;\n On whom shall I call\n That he may help me?\n Mother! Mother!\n Remember me!\n\n \u201cCan this be fearing?\n Oh, mother! Mother!\n Thy dauntless child!\n A woman lieth asleep:\u2014\n And she now has taught him to fear!\n\n \u201cAwaken! Awaken!\n Holiest maid!\n Then life from the sweetness of lips\n Will I win me\u2014\n E\u2019en tho\u2019 I die in a kiss.\u201d\n\nIn the duet which follows the mother is invoked:\n\n \u201cO mother, hail!\n Who gave thee thy birth!\u201d\n\nThe confession of Brunhilde is especially characteristic:\n\n \u201cO knewest thou\u2014joy of the world,\n How I have ever loved thee!\n Thou wert my gladness,\n My care wert thou!\n Thy life I sheltered;\n Or ere it was thine,\n Or ere thou wert born,\n My shield was thy guard.\u201d[786]\n\nThe pre-existence of the hero and the pre-existence of Brunhilde as his\nwife-mother are clearly indicated from this passage.\n\nSiegfried says in confirmation:\n\n \u201cThen death took not my mother?\n Bound in sleep did she lie?\u201d\n\nThe mother-imago, which is the symbol of the dying and resurrected\nlibido, is explained by Brunhilde to the hero, as his own will:\n\n \u201cThyself am I\n If blest I be in thy love.\u201d\n\nThe great mystery of the Logos entering into the mother for rebirth is\nproclaimed with the following words by Brunhilde:\n\n \u201cO Siegfried, Siegfried,\n Conquering light!\n I loved thee ever,\n For I divined\n The thought that Wotan had hidden\u2014\n The thought that I dared\n Not to whisper\u2014[787]\n That all unclearly\n Glowed in my bosom\n Suffered and strove;\n For which I flouted\n Him, who conceived it:[787]\n For which in penance\n Prisoned I lay,\n While thinking it not\n And feeling only,\n For, in my thought,\n Oh, should you guess it?\n Was only my love for thee.\u201d\n\nThe erotic similes which now follow distinctly reveal the motive of\nrebirth:\n\n _Siegfried_:\n \u201cA glorious flood\n Before me rolls.\n With all my senses\n I only see\n Its buoyant, gladdening billows.\n Though in the deep\n I find not my face,\n Burning, I long\n For the water\u2019s balm;\n And now as I am,\n Spring in the stream.[788]\n O might its billows\n Engulf me in bliss.\u201d\n\nThe motive of plunging into the maternal water of rebirth (baptism) is\nhere fully developed. An allusion to the \u201cterrible mother\u201d imago, the\nmother of heroes, who teaches them fear, is to be found in Brunhilde\u2019s\nwords (the horse-woman, who guides the dead to the other side):\n\n \u201cFearest thou, Siegfried?\n Fearest thou not\n The wild, furious woman?\u201d\n\nThe orgiastic \u201cOccide moriturus\u201d resounds in Brunhilde\u2019s words:\n\n \u201cLaughing let us be lost\u2014\n Laughing go down to death!\u201d\n\nAnd in the words\n\n \u201cLight-giving love,\n Laughing death!\u201d\n\nis to be found the same significant contrast.\n\nThe further destinies of Siegfried are those of the Invictus: the spear\nof the gloomy, one-eyed Hagen strikes Siegfried\u2019s vulnerable spot. The\nold sun, who has become the god of death, the one-eyed Wotan, smites his\noffspring, and once again ascends in eternal rejuvenation. The course of\nthe invincible sun has supplied the mystery of human life with beautiful\nand imperishable symbols; it became a comforting fulfilment of all the\nyearning for immortality, of all desire of mortals for eternal life.\n\nMan leaves the mother, the source of libido, and is driven by the\neternal thirst to find her again, and to drink renewal from her; thus he\ncompletes his cycle, and returns again into the mother\u2019s womb. Every\nobstacle which obstructs his life\u2019s path, and threatens his ascent,\nwears the shadowy features of the \u201cterrible mother,\u201d who paralyzes his\nenergy with the consuming poison of the stealthy, retrospective longing.\nIn each conquest he wins again the smiling love and life-giving\nmother\u2014images which belong to the intuitive depths of human feeling, the\nfeatures of which have become mutilated and irrecognizable through the\nprogressive development of the surface of the human mind. The stern\nnecessity of adaptation works ceaselessly to obliterate the last traces\nof these primitive landmarks of the period of the origin of the human\nmind, and to replace them along lines which are to denote more and more\nclearly the nature of real objects.\n\n\n\n\n CHAPTER VIII\n THE SACRIFICE\n\n\nAfter this long digression, let us return to Miss Miller\u2019s vision. We\ncan now answer the question as to the significance of Siegfried\u2019s\nlonging for Brunhilde. It is the striving of the libido away _from the\nmother towards the mother_. This paradoxical sentence may be translated\nas follows: as long as the libido is satisfied merely with phantasies,\nit moves in itself, in its own depths, in the mother.[789] When the\nlonging of our author rises in order to escape the magic circle of the\nincestuous and, therefore, pernicious, object, and it does not succeed\nin finding reality, then the object is and remains irrevocably the\nmother. Only the overcoming of the obstacles of reality brings the\ndeliverance from the mother, who is the continuous and inexhaustible\nsource of life for the creator, but death for the cowardly, timid and\nsluggish.\n\nWhoever is acquainted with psychoanalysis knows how often neurotics cry\nout against their parents. To be sure, such complaints and reproaches\nare often justified on account of the common human imperfections, but\nstill more often they are reproaches which should really be directed\ntowards themselves. Reproach and hatred are always futile attempts to\nfree one\u2019s self apparently from the parents, but in reality from one\u2019s\nown hindering longing for the parents. Our author proclaims through the\nmouth of her infantile hero Chiwantopel a series of insults against her\nown family. We can assume that she must renounce all these tendencies,\nbecause they contain an unrecognized wish. This hero, of many words, who\nperforms few deeds and indulges in futile yearnings, is the libido which\nhas not fulfilled its destiny, but which turns round and round in the\nkingdom of the mother, and, in spite of all its longing, accomplishes\nnothing. Only he can break this magic circle who possesses the courage\nof the will to live and the heroism to carry it through. Could this\nyearning hero-youth, Chiwantopel, but put an end to his existence, he\nwould probably rise again in the form of a brave man seeking real life.\nThis necessity imposes itself upon the dreamer as a wise counsel and\nhint of the unconscious in the following monologue of Chiwantopel. He\ncries sadly:\n\n \u201cIn all the world, there is not a single one! I have sought among a\n hundred tribes. I have watched a hundred moons, since I began. Can it\n be that there is not a solitary being who will ever know my soul? Yes,\n by the sovereign God, yes! But ten thousand moons will wax and wane\n before that pure soul is born. And it is from another world that her\n parents will come to this one. She will have pale skin and pale locks.\n She will know sorrow before her mother bears her. Suffering will\n accompany her; she will seek also, and she will find, no one who\n understands her. Temptation will often assail her soul\u2014but she will\n not yield. In her dreams, I will come to her, and she will understand.\n _I have kept my body inviolate._ I have come ten thousand moons before\n her epoch, and she will come ten thousand moons too late. But she will\n understand! There is only once in all the ten thousand moons that a\n soul like hers is born.\u201d\n\nThereupon a green _serpent darts from the bushes, glides towards him and\nstings him on the arm, then attacks the horse, which succumbs first_.\nThen Chiwantopel says to his horse:\n\n \u201c\u2018Adieu, faithful brother! Enter into rest! I have loved you, and you\n have served me well. Adieu. Soon I will rejoin you!\u2019 Then to the\n snake: \u2018Thanks, little sister, you have _put an end to my\n wanderings_.\u2019\u201d\n\nThen he cried with grief and spoke his prayer:\n\n \u201c\u2018Sovereign God, take me soon! I have tried to know thee, and to keep\n thy law! O, do not suffer my body to fall into corruption and decay,\n and to furnish the vultures with food!\u2019 A smoking crater is perceived\n at a distance, the rumbling of an earthquake is heard, followed by a\n trembling of the ground.\u201d\n\nChiwantopel cries in the delirium of suffering, while the earth covers\nhis body:\n\n \u201cI have kept my body inviolate. Ah! She understands. Ja-ni-wa-ma,\n Ja-ni-wa-ma, thou who comprehendeth me.\u201d\n\nChiwantopel\u2019s prophecy is a repetition of Longfellow\u2019s \u201cHiawatha,\u201d where\nthe poet could not escape sentimentality, and at the close of the career\nof the hero, Hiawatha, he brings in the Savior of the white people, in\nthe guise of the arriving illustrious representatives of the Christian\nreligion and morals. (One thinks of the work of redemption of the\nSpaniards in Mexico and Peru!) With this prophecy of Chiwantopel, the\npersonality of the author is again placed in the closest relation to the\nhero, and, indeed, as the real object of Chiwantopel\u2019s longing. Most\ncertainly the hero would have married her, had she lived at his time;\nbut, unfortunately, she comes too late. The connection proves our\nprevious assertion that the libido moves round in a circle. The author\nloves herself; that is to say, she, as the hero, is sought by one who\ncomes too late. This motive of coming too late is characteristic of the\ninfantile love: the father and the mother cannot be overtaken. The\nseparation of the two personalities by ten thousand moons is a wish\nfulfilment; with that the incest relation is annulled in an effectual\nmanner. This white heroine will seek without being understood. (She is\nnot understood, because she cannot understand herself rightly.) And she\nwill not find. But in dreams, at least, they will find each other, \u201cand\nshe will understand.\u201d The next sentence of the text reads:\n\n \u201cI have kept my body inviolate.\u201d\n\nThis proud sentence, which naturally only a woman can express, because\nman is not accustomed to boast in that direction, again confirms the\nfact that all enterprises have remained but dreams, that the body has\nremained \u201cinviolate.\u201d When the hero visits the heroine in a dream, it is\nclear what is meant. This assertion of the hero\u2019s, that he has remained\ninviolate, refers back to the unsuccessful attempt upon his life in the\nprevious chapter (huntsman with the arrow), and clearly explains to us\nwhat was really meant by this assault; that is to say, the refusal of\nthe coitus phantasy. Here the wish of the unconscious obtrudes itself\nagain, after the hero had repressed it the first time, and thereupon he\npainfully and hysterically utters this monologue. \u201cTemptation will often\nassail her soul\u2014but it will not yield.\u201d This very bold assertion\nreduces\u2014noblesse oblige\u2014the unconscious to an enormous infantile\nmegalomania, which is always the case when the libido is compelled,\nthrough similar circumstances, to regressions. \u201cOnly once in all the ten\nthousand moons is a soul born like mine!\u201d Here the unconscious ego\nexpands to an enormous degree, evidently in order to cover with its\nboastfulness a large part of the neglected duty of life. But punishment\nfollows at its heels. Whoever prides himself too much on having\nsustained no wound in the battle of life lays himself open to the\nsuspicion that his fighting has been with words only, whilst actually he\nhas remained far away from the firing-line. This spirit is just the\nreverse of the pride of those savage women, who point with satisfaction\nto the countless scars which were given them by their men in the sexual\nfight for supremacy. In accordance with this, and in logical\ncontinuation of the same, all that follows is expressed in figurative\nspeech. The orgiastic \u201cOccide moriturus\u201d in its admixture with the\nreckless laughter of the Dionysian frenzy confronts us here in sorry\ndisguise with a sentimental stage trickery worthy of our posthumous\nedition of \u201cChristian morals.\u201d In place of the positive phallus, the\nnegative appears, and leads the hero\u2019s horse (his libido animalis), not\nto satisfaction, but into eternal peace\u2014also the fate of the hero. This\nend means that the mother, represented as the jaws of death, devours the\nlibido of the daughter. Therefore, instead of life and procreative\ngrowth, only phantastic self-oblivion results. This weak and inglorious\nend has no elevating or illuminating meaning so long as we consider it\nmerely as the solution of an individual erotic conflict. The fact that\nthe symbols under which the solution takes place have actually a\nsignificant aspect, reveals to us that behind the individual mask,\nbehind the veil of \u201cindividuation,\u201d a primitive idea stands, the severe\nand serious features of which take from us the courage to consider the\nsexual meaning of the Miller symbolism as all-sufficient.\n\nIt is not to be forgotten that the _sexual phantasies of the neurotic\nand the exquisite sexual language of dreams_ are regressive phenomena.\nThe sexuality of the unconscious is not what it seems to be; _it is\nmerely a symbol_; it is a thought bright as day, clear as sunlight, a\ndecision, a step forward to every goal of life\u2014but expressed in the\nunreal sexual language of the unconscious, and in the thought form of an\nearlier stage; a resurrection, so to speak, of earlier modes of\nadaptation. When, therefore, the unconscious pushes into the foreground\nthe coitus wish, negatively expressed, it means somewhat as follows:\nunder similar circumstances primitive man acted in such and such a\nmanner. The mode of adaptation which to-day is unconscious for us is\ncarried on by the savage Negro of the present day, whose undertakings\nbeyond those of nutrition appertain to sexuality, characterized by\nviolence and cruelty. Therefore, in view of the archaic mode of\nexpression of the Miller phantasy, we are justified in assuming the\ncorrectness of our interpretation for the lowest and nearest plane only.\nA deeper stratum of meaning underlies the earlier assertion that the\nfigure of Chiwantopel has the character of Cassius, who has a lamb as a\ncompanion. Therefore, Chiwantopel is the portion of the dreamer\u2019s libido\nbound up with the mother (and, therefore, masculine); hence he is her\ninfantile personality, the childishness of character, which as yet is\nunable to understand that one must leave father and mother, when the\ntime is come, in order to serve the destiny of the entire personality.\nThis is outlined in Nietzsche\u2019s words:\n\n \u201cFree dost thou call thyself? Thy dominant thought would I hear and\n not that thou hast thrown off a yoke. Art thou one who had the right\n to throw off a yoke? There are many who throw away their last value\n when they throw away their servitude.\u201d\n\nTherefore, when Chiwantopel dies, it means that herein is a fulfilment\nof a wish, that this infantile hero, who cannot leave the mother\u2019s care,\nmay die. And if with that the bond between mother and daughter is\nsevered, a great step forward is gained both for inner and outer\nfreedom. But man wishes to remain a child too long; he would fain stop\nthe turning of the wheel, which, rolling, bears along with it the years;\nman wishes to keep his childhood and eternal youth, rather than to die\nand suffer corruption in the grave. (\u201cO, do not suffer my body to fall\ninto decay and corruption.\u201d) Nothing brings the relentless flight of\ntime and the cruel perishability of all blossoms more painfully to our\nconsciousness than an inactive and empty life. _Idle dreaming is the\nmother of the fear of death_, the sentimental deploring of what has been\nand the vain turning back of the clock. Although man can forget in the\nlong- (perhaps too long) guarded feelings of youth, in the dreamy state\nof stubbornly held remembrances, that the wheel rolls onward,\nnevertheless mercilessly does the gray hair, the relaxation of the skin\nand the wrinkles in the face tell us, that whether or not we expose the\nbody to the destroying powers of the whole struggle of life, the poison\nof the stealthily creeping serpent of time consumes our bodies, which,\nalas! we so dearly love. Nor does it help if we cry out with the\nmelancholy hero Chiwantopel, \u201cI have kept my body inviolate\u201d; flight\nfrom life does not free us from the law of age and death. The neurotic\nwho seeks to get rid of the necessities of life wins nothing and lays\nupon himself the frightful burden of a premature age and death, which\nmust appear especially cruel on account of the total emptiness and\nmeaninglessness of his life. If the libido is not permitted to follow\nthe progressive life, which is willing to accept all dangers and all\nlosses, then it follows the other road, sinking into its own depths,\nworking down into the old foreboding regarding the immortality of all\nlife, to the longing for rebirth.\n\nH\u00f6lderlin exemplifies this path in his poetry and his life. I leave the\npoet to speak in his song:\n\n _To the Rose._\n\n \u201cIn the Mother-womb eternal,\n Sweetest queen of every lea,\n Still the living and supernal\n Nature carries thee and me.\n\n \u201cLittle rose, the storm\u2019s fierce power\n Strips our leaves and alters us;\n Yet the deathless germ will tower\n To new blooms, miraculous.\u201d\n\nThe following comments may be made upon the parable of this poem: The\nrose is the symbol of the beloved woman (\u201cHaidenr\u00f6slein,\u201d heather rose\nof Goethe). The rose blooms in the \u201crose-garden\u201d of the maiden;\ntherefore, it is also a direct symbol of the libido. When the poet\ndreams that he is with the rose in the mother-womb of nature, then,\npsychologically, the fact is that his libido is with the mother. Here is\nan eternal germination and renewal. We have come across this motive\nalready in the Hierosgamos hymn (Iliad XIV): The nuptials in the blessed\nWest; that is to say, the union in and with the mother. Plutarch shows\nus this motive in na\u00efve form in his tradition of the Osiris myth; Osiris\nand Isis copulating in the mother\u2019s womb. This is also perceived by\nH\u00f6lderlin as the enviable prerogative of the gods\u2014to enjoy everlasting\ninfancy. Thus, in Hyperion, he says:\n\n \u201cFateless, like the sleeping nursling,\n Breathe the Heavenly ones;\n Chastely guarded in modest buds,\n Their spirits blossom eternally,\n And their quiet eyes\n Gaze out in placid\n Eternal serenity.\u201d\n\nThis quotation shows the meaning of heavenly bliss. H\u00f6lderlin never was\nable to forget this first and greatest happiness, the dreamy picture of\nwhich estranged him from real life. Moreover, in this poem, the ancient\n_motive of the twins_ in the mother\u2019s womb is intimated. (Isis and\nOsiris in the mother\u2019s womb.) The motive is archaic. There is a legend\nin Frobenius of how the great serpent (appearing from the little serpent\nin the hollow tree, through the so-called stretching out of the serpent)\nhas finally devoured all men (devouring mother\u2014death), and only a\npregnant woman remains alive; she digs a ditch, covers it with a stone\n(grave\u2014mother\u2019s womb), and, living there, she gives birth to twins, the\nsubsequent dragon-killers (the hero in double form, man and phallus, man\nand woman, man with his libido, the dying and rising sun).\n\nThis existence together in the mother is to be found also very\nbeautifully expressed in an African myth (Frobenius):\n\n \u201cIn the beginning, Obatala, the heaven, and Odudua, the earth, his\n wife, lay pressed firmly together in a calabas.\u201d\n\nThe guarding \u201cin a modest bud\u201d is an idea which has appeared already in\nPlutarch, where it is said that the sun was born in the morning from a\nflower bud. Brahma, too, comes from the bud, which also gave birth in\nAssam to the first human pair.\n\n _Humanity._\n\n (An unfinished poem.)\n\n \u201cScarcely sprouted from the waters, O Earth,\n Are thy old mountain tops and diffuse odors,\n While the first green islands, full of young woods, breathe delight\n Through the May air over the Ocean.\n\n \u201cAnd joyfully the eye of the Sun-god looked down\n Upon the firstlings of the trees and flowers;\n Laughing children of his youth, born from thee;\n When on the fairest of the islands....\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n Once lay thy most beautiful child under the grapes;\n Lay after a mild night; in the dawn,\n In the daybreak a child born to thee, O Earth!\n And the boy looks up familiarly\n To his Father, Helios,\n And, tasting the sweet grapes,\n He picked the sacred vine for his nurse,\n And soon he is grown; the beasts\n Fear him, for he is different from them:\n This man; he is not like thee, the father,\n For the lofty soul of the father,\n Is in him boldly united with thy pleasures,\n And thy sadness, O Earth,\n He may resemble the eternal Nature,\n The mother of Gods, the terrible Mother.\n\n \u201cAh! therefore, O Earth,\n His presumption drives him away from thy breast,\n And thy gifts are vain, the tender ones;\n Ever and ever too high does the proud heart beat.\n\n \u201cOut from the sweet meadow of his shores\n Man must go into the flowerless waters,\n And tho his groves shine with golden fruit,\n Like the starry night, yet he digs,\n He digs caves in the mountains, and seeks in the mines,\n Far from the sacred rays of his father,\n Faithless also to the Sun-god,\n Who does not love weaklings, and mocks at cares.\n\n \u201cAh! freer do the birds of the wood breathe:\n Although the breast of man heaves wilder and more proudly,\n His pride becomes fear, and the tender flowers\n Of his peace do not bloom for long.\u201d\n\nThis poem betrays to us the beginning of the discord between the poet\nand nature; he begins to be estranged from reality, the natural actual\nexistence. It is a remarkable idea how the little child chooses \u201cthe\nvine for his nurse.\u201d This Dionysian allusion is very old. In the\nsignificant blessing of Jacob it is said of Judah (Genesis, chap. xlix,\nverse 11):\n\n \u201cBinding his foal unto the vine, and his ass\u2019s colt unto the choice\n vine.\u201d\n\nA Gnostic gem has been preserved upon which there is a representation of\nan ass suckling her foal, above which is the symbol of Cancer, and the\ncircumscription D.N.I.H.Y.X.P.S.: Dominus Noster Jesus Christus, with\nthe supplement Dei filius. As Justinus Martyr indignantly observes, the\nconnections of the Christian legend with that of Dionysus are\nunmistakable. (Compare, for example, the miracle of the wine.) In the\nlast-named legend the ass plays an important r\u00f4le. Generally speaking,\nthe ass has an entirely different meaning in the Mediterranean countries\nthan with us\u2014an economic one. Therefore, it is a benediction when Jacob\nsays (Genesis, chap. xlix, verse 14):\n\n \u201cIssachar is a strong ass couching down between two burdens.\u201d\n\nThe above-mentioned thought is altogether Oriental. Just as in Egypt the\nnew-born sun is a bull-calf, in the rest of the Orient it can easily be\nan ass\u2019s foal, to whom the vine is the nurse. Hence the picture in the\nblessing of Jacob, where it is said of Judah:\n\n \u201cHis eyes are ruddy with wine and his teeth white with milk.\u201d\n\nThe mock crucifix of the Palatine, with an ass\u2019s head, evidently alludes\nto a very significant background.\n\n _To Nature._\n\n \u201cWhile about thy veil I lingered, playing,\n And, like any bud, upon thee hung,[790]\n Still I felt thy heart in every straying\n Sound about my heart that shook and clung.\n While I groped with faith and painful yearning,\n To your picture, glowing and unfurled,\n Still I found a place for all my burning\n Tears, and for my love I found a world!\n\n \u201cTo the Sun my heart, before all others,\n Turned and felt its potent magicry;\n And it called the stars its little brothers,[791]\n And it called the Spring, God\u2019s melody;\n And each breeze in groves or woodlands fruity\n Held thy spirit\u2014and that same sweet joy\n Moved the well-springs of my heart with beauty\u2014\n Those were golden days without alloy.\n\n \u201cWhere the Spring is cool in every valley,[792]\n And the youngest bush and twig is green,\n And about the rocks the grasses rally,\n And the branches show the sky between,\n There I lay, imbibing every flower\n In a rapt, intoxicated glee,\n And, surrounded by a golden shower,\n From their heights the clouds sank down to me.[793]\n\n \u201cOften, as a weary, wandering river\n Longs to join the ocean\u2019s placid mirth,\n I have wept and lost myself forever\n In the fulness of thy love, O Earth!\n Then\u2014with all the ardor of my being\u2014\n Forth I rushed from Time\u2019s slow apathy,\n Like a pilgrim home from travel, fleeing\n To the arms of rapt Eternity.\n\n \u201c_Blessed be childhood\u2019s golden dreams, their power\n Hid from me Life\u2019s dismal poverty_:\n _All the heart\u2019s rich germs ye brought to flower;\n Things I could not reach, ye gave to me!_[794]\n In thy beauty and thy light, O Nature,\n Free from care and from compulsion free,\n Fruitful Love attained a kingly stature,\n Rich as harvests reaped in Arcady.\n\n \u201cThat which brought me up, is dead and riven,\n Dead the youthful world which was my shield;\n And this breast, which used to harbor heaven,\n Dead and dry as any stubble-field.\n Still my Springlike sorrows sing and cover\n With their friendly comfort every smart\u2014\n But the morning of my life is over\n And the Spring has faded from my heart....\n\n \u201cShadows are the things that once we cherished;\n Love itself must fade and cannot bide;\n Since the golden dreams of youth have perished,\n Even friendly Nature\u2019s self has died.\n Heart, poor heart, those days could never show it\u2014\n How far-off thy home, and where it lies ...\n Now, alas, thou nevermore wilt know it\n If a dream of it does not suffice.\u201d\n\n _Palinodia._\n\n \u201cWhat gathers about me, Earth, in your dusky, friendly green?\n What are you blowing towards me, Winds, what do you bring again?\n There is a rustling in all the tree-tops....\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n \u201cWhy do you wake my soul?\n Why do ye stir in me the past, ye Kind ones?\n Oh, spare me, and let them rest; oh, do not mock\n Those ashes of my joy....\n\n \u201cO change your changeless gods\u2014\n And grow in your youth over the old ones.\n And if you would be akin to the mortals\n The young girls will blossom for you.\n And the young heroes will shine;\n And, sweeter than ever,\n Morning will play upon the cheeks of the happy ones;\n And, ravishing-sweet, you will hear\n The songs of those who are without care....\n\n \u201cAh, once the living waves of song\n Surged out of every bush to me;\n And still the heavenly ones glanced down upon me,\n Their eyes shining with joy.\u201d\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n\nThe separation from the blessedness of childhood, from youth even, has\ntaken the golden glamour from nature, and the future is hopeless\nemptiness. But what robs nature of its glamour, and life of its joy, is\nthe poison of the retrospective longing, which harks back, in order to\nsink into its own depths:\n\n _Empedocles._\n\n \u201cThou seekest life\u2014and a godly fire springs to thee,\n Gushing and gleaming, from the deeps of the earth;\n And, with shuddering longing,\n Throws thee down into the flames of Aetna.\n\n \u201cSo, through a queen\u2019s wanton whim,\n Pearls are dissolved in wine\u2014restrain her not!\n Didst thou not throw thy riches, Poet,\n Into the bright and bubbling cup!\n\n \u201cStill thou art holy to me, as the Power of Earth\n Which took thee away, lovely assassin!...\n And I would have followed the hero to the depths,\n Had Love not held me.\u201d\n\nThis poem betrays the secret longing for the maternal depths.[795]\n\nHe would like to be sacrificed in the chalice, dissolved in wine like\npearls (the \u201ccrater\u201d of rebirth), yet love holds him within the light of\nday. The libido still has an object, for the sake of which life is worth\nliving. But were this object abandoned, then the libido would sink into\nthe realm of the subterranean, the mother, who brings forth again:\n\n _Obituary._\n\n (Unfinished poem.)\n\n \u201cDaily I go a different path.\n Sometimes into the green wood, sometimes to the bath in the spring;\n Or to the rocks where the roses bloom.\n From the top of the hill I look over the land,\n Yet nowhere, thou lovely one, nowhere in the light do I find thee;\n And in the breezes my words die away,\n The sacred words which once we had.\n\n \u201cAye, thou art far away, O holy countenance!\n And the melody of thy life is kept from me,\n No longer overheard. And, ah, where are\n Thy magic songs which once soothed my heart\n With the peace of Heaven?\n How long it is, how long!\n The youth is aged; the very earth itself, which once smiled on me,\n Has grown different.\n\n \u201cOh, farewell! The soul of every day departs, and, departing, turns to\n thee\u2014\n And over thee there weeps\n The eye that, becoming brighter,\n Looks down,\n There where thou tarriest.\u201d\n\nThis distinctly suggests a renunciation, an envy of one\u2019s own youth,\nthat time of freedom which one would like to retain through a\ndeep-rooted dislike to all duty and endeavor which is denied an\nimmediate pleasure reward. Painstaking work for a long time and for a\nremote object is not in the nature of child or primitive man. It is\ndifficult to say if this can really be called laziness, but it seems to\nhave not a little in common with it, in so far as the psychic life on a\nprimitive stage, be it of an infantile or archaic type, possesses an\nextreme inertia and irresponsibility in production and non-production.\n\nThe last stanza portends evil, a gazing towards the other land, the\ndistant coast of sunrise or sunset; love no longer holds the poet, the\nbonds with the world are torn and he calls loudly for assistance to the\nmother:\n\n _Achilles._\n\n \u201cLordly son of the Gods! Because you lost your loved one,\n You went to the rocky coast and cried aloud to the flood,\n Till the depths of the holy abyss heard and echoed your grief,\n From the far reaches of your heart. Down, deep down, far from the clamor\n of ships,\n Deep under the waves, in a peaceful cave,\n Dwelt the beautiful Thetis, she who protected you, the Goddess of the\n Sea,\n Mother of the youth was she; the powerful Goddess,\n She who once had lovingly nursed him,\n On the rocky shore of his island; she who had made him a hero\n With the might of her strengthening bath and the powerful song of the\n waves.\n And the mother, mourning, hearkened to the cry of her child,\n And rose, like a cloud, from the bed of the sea,\n Soothing with tender embraces the pains of her darling;\n And he listened, while she, caressing, promised to soften his grief.\n\n\n \u201cSon of the Gods! Oh, were I like you, then could I confidently\n Call on the Heavenly Ones to hearken to my secret grief.\n But never shall I see this\u2014I shall bear the disgrace\n As if I never belonged to her, even though she thinks of me with tears.\n Beneficent Ones! And yet Ye hear the lightest prayers of men.\n Ah, how rapt and fervently I worshipped you, holy Light,\n Since I have lived, the Earth and its fountains and woodlands,\n Father Ether\u2014and my heart has felt you about me, so ardent and pure\u2014\n Oh, soften my sorrows, ye Kind Ones,\n That my soul may not be silenced, may not be struck dumb too early;\n That I may live and thank Ye, O Heavenly Powers,\n With joyful songs through all the hurrying days.\n Thank ye for gifts of the past, for the joys of vanished Youth\u2014\n And then, pray, take me, the lonely one,\n Graciously, unto yourselves.\u201d\n\nThese poems describe more plainly than could be depicted with meagre\nwords the persistent arrest and the constantly growing estrangement from\nlife, the gradual deep immersion into the maternal abyss of the\nindividual being. The apocalyptic song of Patmos is strangely related to\nthese songs of retrogressive longing. It enters as a dismal guest\nsurrounded by the mist of the depths, the gathering clouds of insanity,\nbred through the mother. In it the primitive thoughts of the myth, the\nsuggestion clad in symbols, of the sun-like death and resurrection of\nlife, again burst forth. Similar things are to be found in abundance\namong sick people of this sort.\n\nI reproduce some significant fragments from Patmos:\n\n \u201cNear is the God\n And hard to comprehend,\n But where Danger threatens\n The Rescuer appears.\u201d\n\nThese words mean that the libido has now sunk to the lowest depths,\nwhere \u201cthe danger is great.\u201d (Faust, Part II, Mother scene.) There \u201cthe\nGod is near\u201d; there man may find the inner sun, his own nature, sun-like\nand self-renewing, hidden in the mother-womb like the sun in the\nnighttime:\n\n \u201c... In Chasms\n And in darkness dwell\n The eagles; and fresh and fearlessly\n The Sons of the Alps pass swiftly over the abyss\n Upon lightly swinging bridges.\u201d\n\nWith these words the dark phantastic poem passes on. The eagle, the bird\nof the sun, dwells in darkness\u2014the libido has hidden itself, but high\nabove it the inhabitants of the mountains pass, probably the gods (\u201cYe\nare walking above in the light\u201d), symbols of the sun wandering across\nthe sky, like the eagle flying over the depths:\n\n \u201c... Above and around are reared\n The summits of Time,\n And the loved ones, though near,\n Live on deeply separated mountains.\n So give us waters of innocence,\n And give us wings of true understanding,\n With which to pass across and to return again.\u201d\n\nThe first is a gloomy picture of the mountains and of time\u2014although\ncaused by the sun wandering over the mountains, the following picture a\nnearness, and at the same time separation, of the lovers, and seems to\nhint at life in the underworld,[796] where he is united with all that\nonce was dear to him, and yet cannot enjoy the happiness of reunion,\nbecause it is all shadows and unreal and devoid of life. Here the one\nwho descends drinks the waters of innocence, the waters of childhood,\nthe drink of rejuvenation,[797] so wings may grow, and, winged, he may\nsoar up again into life, like the winged sun, which arises like a swan\nfrom the water (\u201cWings, to pass across and to return again\u201d):\n\n \u201c... So I spoke, and lo, a genie\n Carried me off, swifter than I had imagined,\n And farther than ever I had thought\n From my own house!\n It grew dark\n As I went in the twilight.\n The shadowy wood,\n And the yearning brooks of my home-land\n Grew vague behind me\u2014\n And I knew the country no longer.\u201d\n\nAfter the dark and obscure words of the introduction, wherein the poet\nexpresses the prophecy of what is to come, the sun journey begins\n(\u201cnight journey in the sea\u201d) towards the east, towards the ascent,\ntowards the mystery of eternity and rebirth, of which Nietzsche also\ndreams, and which he expressed in significant words:\n\n \u201cOh, how could I not be ardent for eternity, and for the nuptial ring\n of rings\u2014the ring of the return! Never yet have I found the woman from\n whom I wish children, unless she would be this woman whom I love; for\n I love thee, O eternity.\u201d\n\nH\u00f6lderlin expresses this same longing in a beautiful symbol, the\nindividual traits of which are already familiar to us:\n\n \u201c... But soon in a fresh radiance\n Mysteriously\n Blossoming in golden smoke,\n With the rapidly growing steps of the sun,\n Making a thousand summits fragrant,\n Asia arose!\n And, dazzled,\n I sought one whom I knew;\n For unfamiliar to me were the broad roads,\n Where from Tmolus\n Comes the gilded Pactol,\n And Taurus stands and Messagis\u2014\n And the gardens are full of flowers.\n But high up in the light\n The silvery snow gleams, a silent fire;\n And, as a symbol of eternal life,\n On the impassable walls,\n Grows the ancient ivy.[798]\n And carried by columns of living cedars and laurels\n Are the solemn, divinely built palaces.\u201d\n\nThe symbol is apocalyptic, the maternal city in the land of eternal\nyouth, surrounded by the verdure and flowers of imperishable\nspring.[799] The poet identifies himself here with John, who lived on\nPatmos, who was once associated with \u201cthe sun of the Highest,\u201d and saw\nhim face to face:\n\n \u201cThere at the Mystery of the Vine they met,\n There at the hour of the Holy Feast they gathered,\n And\u2014feeling the approach of Death in his great, quiet soul,\n The Lord, pouring out his last love, spoke,\n And then he died.\n Much could be said of it\u2014\n How his triumphant glance,\n The happiest of all,\n Was seen by his companions, even at the last.\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n Therefore he sent the Spirit unto them,\n And the house trembled, solemnly;\n And, with distant thunder,\n The storm of God rolled over the cowering heads\n Where, deep in thought,\n The heroes of death were assembled....\n Now, when he, in parting,\n Appeared once more before them,\n Then the kingly day, the day of the sun, was put out,\n And the gleaming sceptre, formed of his rays,\n Was broken\u2014and suffered like a god itself.\n Yet it shall return and glow again\n When the right time comes.\u201d\n\nThe fundamental pictures are the sacrificial death and the resurrection\nof Christ, like the self-sacrifice of the sun, which voluntarily breaks\nits sceptre, the fructifying rays, in the certain hope of resurrection.\nThe following comments are to be noted in regard to \u201cthe sceptre of\nrays\u201d: Spielrein\u2019s patient says, \u201cGod pierces through the earth with his\nrays.\u201d The earth, in the patient\u2019s mind, has the meaning of woman. She\nalso comprehends the sunbeam in mythologic fashion as something solid:\n\u201cJesus Christ has shown me his love, by striking against the window with\na sunbeam.\u201d Among other insane patients I have come across the same idea\nof the solid substance of the sunbeam. Here there is also a hint of the\nphallic nature of the instrument which is associated with the hero.\nThor\u2019s hammer, which, cleaving the earth, penetrates deeply into it, may\nbe compared to the foot of Kaineus. The hammer is retained in the\ninterior of the earth, like the treasure, and, in the course of time, it\ngradually comes again to the surface (\u201cthe treasure blooms\u201d), meaning\nthat it was born again from the earth. (Compare what has been said\nconcerning the etymology of \u201cswelling.\u201d) On many monuments Mithra holds\na peculiar object in his hands, which Cumont compares to a half-filled\ntube. Dieterich proves from his papyrus text that the object is the\nshoulder of the bull, the bear constellation. The shoulder has an\nindirect phallic meaning, for it is the part which is wanting in Pelops.\nPelops was slaughtered by his father, Tantalus, dismembered, and boiled\nin a kettle, to make a meal for the gods. Demeter had unsuspectingly\neaten the shoulder from this feast, when Zeus discovered the outrage. He\nhad the pieces thrown back into the kettle, and, with the help of the\nlife-dispensing Clotho, Pelops was regenerated, and the shoulder which\nwas missing was replaced by an ivory one. This substitution is a close\nparallel to the substitution of the missing phallus of Osiris. Mithra is\nrepresented in a special ceremony, holding the bull\u2019s shoulder over Sol,\nhis son and vice-regent. This scene may be compared to a sort of\ndedication, or accolade (something like the ceremony of confirmation).\nThe blow of the hammer as a generating, fructifying, inspiring function\nis retained as a folk-custom and expressed by striking with the twig of\nlife, which has the significance of a charm of fertility. In the\nneuroses, the sexual meaning of castigation plays an important part, for\namong many children castigation may elicit a sexual orgasm. The ritual\nact of striking has the same significance of generating (fructifying),\nand is, indeed, merely a variant of the original phallic ceremonial. Of\nsimilar character to the bull\u2019s shoulder is the cloven hoof of the\ndevil, to which a sexual meaning also appertains. The ass\u2019s jawbone\nwielded by Samson has the same worth. In the Polynesian Maui myth the\njawbone, the weapon of the hero, is derived from the man-eating woman,\nMuriranga-whenua, whose body swells up enormously from lusting for human\nflesh (Frobenius). Hercules\u2019 club is made from the wood of the maternal\nolive tree. Faust\u2019s key also \u201cknows the mothers.\u201d The libido springs\nfrom the mother, and with this weapon alone can man overcome death.\n\nIt corresponds to the phallic nature of the ass\u2019s jawbone, that at the\nplace where Samson threw it God caused a spring to gush forth[800]\n(springs from the horse\u2019s tread, footsteps, horse\u2019s hoof). To this\nrelation of meanings belongs the magic wand, the sceptre in general.\n\u03a3\u03ba\u1fc6\u03c4\u03c1\u03bf\u03bd belongs to \u03c3\u03ba\u1fb6\u03c0\u03bf\u03c2, \u03c3\u03ba\u03b7\u03c0\u03ac\u03bd\u03c9\u03bd, \u03c3\u03ba\u03ae\u03c0\u03c9\u03bd = staff; \u03c3\u03ba\u03b7\u03c0\u03c4\u03cc\u03c2 =\nstormwind; Latin _scapus_ = shaft, stock, scapula, shoulder; Old High\nGerman _Scaft_ = spear, lance.[801] We meet once more in this\ncompilation those connections which are already well known to us:\nSun-phallus as tube of the winds, lance and shoulder-blade.\n\nThe passage from Asia through Patmos to the Christian mysteries in the\npoem of H\u00f6lderlin is apparently a superficial connection, but in reality\na very ingenious train of thought; namely, the entrance into death and\nthe land beyond as a self-sacrifice of the hero, for the attainment of\nimmortality. At this time, when the sun has set, when love is apparently\ndead, man awaits in mysterious joy the renewal of all life:\n\n \u201c... And Joy it was\n From now on\n To live in the loving night and see\n The eyes of innocence hold the unchanging\n Depths of all wisdom.\u201d\n\nWisdom dwells in the depths, the wisdom of the mother: being one with\nit, insight is obtained into the meaning of deeper things, into all the\ndeposits of primitive times, the strata of which have been preserved in\nthe soul. H\u00f6lderlin, in his diseased ecstasy, feels once more the\ngreatness of the things seen, but he does not care to bring up to the\nlight of day that which he had found in the depths\u2014in this he differs\nfrom Faust.\n\n \u201cAnd it is not an evil, if a few\n Are lost and never found, and if the speech\n Conceals the living sound;\n Because each godly work resembles ours;\n And yet the Highest does not plan it all\u2014\n The great pit bears two irons,\n And the glowing lava of Aetna....\n Would I had the power\n To build an image and see the Spirit\u2014\n See it as it was!\u201d\n\nHe allows only one hope to glimmer through, formed in scanty words:\n\n \u201cHe wakes the dead;\n They who are not enchained and bound,\n They who are not unwrought.\n ... And if the Heavenly Ones\n Now, as I believe, love me\u2014\n ... Silent is his sign[802]\n In the dusky sky. And one stands under it\n His whole life long\u2014for Christ still lives.\u201d\n\nBut, as once Gilgamesh, bringing back the magic herb from the west land,\nwas robbed of his treasure by the demon serpent, so does H\u00f6lderlin\u2019s\npoem die away in a painful lament, which betrays to us that no\nvictorious resurrection will follow his descent to the shadows:\n\n \u201c... Ignominiously\n A power tears our heart away,\n For sacrifices the heavenly ones demand.\u201d\n\nThis recognition, that man must sacrifice the retrogressive longing (the\nincestuous libido) before the \u201cheavenly ones\u201d tear away the sacrifice,\nand at the same time the entire libido, came too late to the poet.\nTherefore, I take it to be a wise counsel which the unconscious gives\nour author, to sacrifice the infantile hero. This sacrifice is best\naccomplished, as is shown by the most obvious meaning, through a\ncomplete devotion to life, in which all the libido unconsciously bound\nup in familial bonds, must be brought outside into human contact. For it\nis necessary for the well-being of the adult individual, who in his\nchildhood was merely an atom revolving in a rotary system, to become\nhimself the centre of a new system. That such a step implies the\nsolution or, at least, the energetic treatment of the individual sexual\nproblem is obvious, for unless this is done the unemployed libido will\ninexorably remain fixed in the incestuous bond, and will prevent\nindividual freedom in essential matters. Let us keep in mind that\nChrist\u2019s teaching separates man from his family without consideration,\nand in the talk with Nicodemus we saw the specific endeavor of Christ to\nprocure activation of the incest libido. Both tendencies serve the same\ngoal\u2014the liberation of man; the Jew from his extraordinary fixation to\nthe family, which does not imply higher development, but greater\nweakness and more uncontrolled incestuous feeling, produced the\ncompensation of the compulsory ceremonial of the cult and the religious\nfear of the incomprehensible Jehovah. When man, terrified by no laws and\nno furious fanatics or prophets, allows his incestuous libido full play,\nand does not liberate it for higher purposes, then he is under the\ninfluence of unconscious compulsion. For compulsion is the unconscious\nwish. (Freud.) He is under the dominance of the libido \u03b5\u1f31\u03bc\u03b1\u03c1\u03bc\u03ad\u03bd\u03b7[803]\nand his destiny does not lie in his own hands; his adventures, \u03a4\u03cd\u03c7\u03b1\u03b9 \u03ba\u03b1\u1f76\n\u039c\u03bf\u1fd6\u03c1\u03b1\u03b9,[804] fall from the stars. His unconscious incestuous libido,\nwhich thus is applied in its most primitive form, fixes the man, as\nregards his love type, in a corresponding primitive stage, the stage of\nungovernableness and surrender to the emotions. Such was the psychologic\nsituation of the passing antiquity, and the Redeemer and Physician of\nthat time was he who endeavored to educate man to the sublimation of the\nincestuous libido.[805] The destruction of slavery was the necessary\ncondition of that sublimation, for antiquity had not yet recognized the\nduty of work and work as a duty, as a social need of fundamental\nimportance. Slave labor was compulsory work, the counterpart of the\nequally disastrous compulsion of the libido of the privileged. It was\nonly the obligation of the individual to work which made possible in the\nlong run that regular \u201cdrainage\u201d of the unconscious, which was inundated\nby the continual regression of the libido. Indolence is the beginning of\nall vice, because in a condition of slothful dreaming the libido has\nabundant opportunity for sinking into itself, in order to create\ncompulsory obligations by means of regressively reanimated incestuous\nbonds. The best liberation is through _regular work_.[806] Work,\nhowever, is salvation only when it is a free act, and has in itself\nnothing of infantile compulsion. In this respect, religious ceremony\nappears in a high degree as organized inactivity, and at the same time\nas the forerunner of modern work.\n\nMiss Miller\u2019s vision treats the problem of the sacrifice of the\ninfantile longing, in the first place, as an individual problem, but if\nwe cast a glance at the form of this presentation, then we will become\naware that here it must concern something, which is also a problem of\nhumanity in general. For the symbols employed, the serpent which killed\nthe horse[807] and the hero voluntarily sacrificing himself, are\nprimitive figures of phantasies and religious myths streaming up from\nthe unconscious.\n\nIn so far as the world and all within it is, above all, a thought, which\nis credited with transcendental \u201csubstance\u201d through the empirical need\nof the same, there results from the sacrifice of the regressive libido\nthe creation of the world; and, psychologically speaking, the world in\ngeneral. For him who looks backward the world, and even the infinite\nstarry sky, is the mother[808] who bends over and encloses him on all\nsides, and from the renunciation of this idea and from the longing for\nthis idea arises the image of the world. From this most simple\nfundamental thought, which perhaps appears strange to us only because it\nis conceived according to the _principle of desire and not the principle\nof reality_,[809] results the significance of the cosmic sacrifice. A\ngood example of this is the slaying of the Babylonian primitive mother\nTi\u00e2mat, the dragon, whose body is destined to form the heaven and the\nearth. We come upon this thought in its most complete form in Hindoo\nphilosophy of the most ancient date; namely, in songs of Rigveda. In\nRigveda 10: 81, 4, the song inquires:\n\n \u201cWhat was the tree, what wood in sooth produced it, from which they\n fashioned out the earth and heaven?\n Ye thoughtful men inquire within your spirit, whereon he stood when he\n established all things.\u201d\n\nVi\u00e7vakarman, the All-Creator, who created the world from the unknown\ntree, did so as follows:\n\n \u201cHe who, sacrificing, entered into all these beings\n As a wise sacrificer, our Father, who,\n Striving for blessings through prayer,\n Hiding his origin,\n Entered this lowly world,\n What and who has served him\n As a resting-place and a support?\u201d[810]\n\nRigveda 10: 90, gives answer to these questions. Purusha is the primal\nbeing who\n\n \u201c... covered earth on every side and\n Spread ten fingers\u2019 breadth beyond.\u201d\n\nOne sees that Purusha is a sort of Platonic world soul, who surrounds\nthe world from without. Of Purusha it is said:\n\n \u201cBeing born he overtopped the earth\n Before, behind, and in all places.\u201d\n\nThe mother symbolism is plain, it seems to me, in the idea of Purusha.\nHe represents the mother-imago and the libido of the child clinging to\nher. From this assumption all that follows is very easily explained:\n\n \u201cAs sacrificial animal on the bed of straw\n Was dedicated the Purusha,\n Who was born on the straw,\n Whom the Gods, the Blest, and the Wise,\n Meeting there, sacrificed.\u201d\n\nThis verse is very remarkable; if one wishes to stretch this mythology\nout on the procrustean bed of logic, sore violence would have to be\ncommitted. It is an incredibly phantastic conception that, beside the\ngods, ordinary \u201cwise men\u201d unite in sacrificing the primitive being,\naside from the circumstance that, beside the primitive being, nothing\nhad existed in the beginning (that is to say, before the sacrifice), as\nwe shall soon see. If the great mystery of the mother sacrifice is meant\nthereby, then all becomes clear:\n\n \u201cFrom that great general sacrifice\n The dripping fat was gathered up.\n He formed the creatures of the air,\n And animals both wild and tame.\n From that great general sacrifice\n Richas and Sama-hymns were born;\n Therefrom the metres were produced,\n The Yajus had its birth from it.\n\n \u201cThe moon was gendered from his mind\n And from his eye the Sun had birth;\n Indra and Agni from his mouth\n Were born, and V\u00e2yu from his breath.\n\n \u201cForth from his navel came midair;\n The sky was fashioned from his head;\n Earth from his feet, and from his ears\n The regions. Thus they formed the worlds.\u201d\n\nIt is evident that by this is meant not a physical, but a psychological\ncosmogony. The world arises when man discovers it. He discovers it when\nhe sacrifices the mother; that is to say, when he has freed himself from\nthe midst of his unconscious lying in the mother. That which impels him\nforward to this discovery may be interpreted psychologically as the\nso-called \u201cIncest barrier\u201d of Freud. The incest prohibition places an\nend to the childish longing for the food-giving mother, and compels the\nlibido, gradually becoming sexual, into the path of the biological aim.\nThe libido forced away from the mother by the incest prohibition seeks\nfor the sexual object in the place of the forbidden mother. In this\nwider psychologic sense, which expresses itself in the allegoric\nlanguage of the \u201cincest prohibition,\u201d \u201cmother,\u201d etc., must be understood\nFreud\u2019s paradoxical sentence, \u201cOriginally we have known only sexual\nobjects.\u201d[811] This sentence must be understood psychologically\nthroughout, in the sense of a world image created from within outwards,\nwhich has, in the first place, nothing to do with the so-called\n\u201cobjective\u201d idea of the world. This is to be understood as a new edition\nof the subjective idea of the world corrected by reality. Biology, as a\nscience of objective experience, would have to reject unconditionally\nFreud\u2019s proposition, for, as we have made clear above, the function of\nreality can only be partly sexual; in another equally important part it\nis self-preservation. The matter appears different for that thought\nwhich accompanies the biological function as an epiphenomenon. As far as\nour knowledge reaches, the individual act of thought is dependent wholly\nor in greatest part on the existence of a highly differentiated brain,\nwhereas the function of reality (adaptation to reality) is something\nwhich occurs in all living nature as wholly independent from the act of\nthought. This important proposition of Freud\u2019s applies only to the act\nof thought, for thinking, as we may recognize from manifold traces,\narose dynamically from the libido, which was split off from the original\nobject at the \u201cincest barrier\u201d and became actual when the first budding\nsexual emotions began to flow in the current of the libido which goes to\nthe mother. Through the incest barrier the sexual libido is forced away\nfrom the identification with the parents, and introverted for lack of\nadequate activity. It is the sexual libido which forces the growing\nindividual slowly away from his family. If this necessity did not exist,\nthen the family would always remain clustered together in a solid group.\nHence the neurotic always renounces a complete erotic experience,[812]\nin order that he may remain a child. Phantasies seem to arise from the\nintroversion of the sexual libido. Since the first childish phantasies\nmost certainly do not attain the quality of a conscious plan, and as\nphantasies likewise (even among adults) are almost always the direct\nderivates of the unconscious, it is, therefore, highly probable that the\nfirst phantastic manifestations arise from an act of regression. As we\nillustrated earlier, the regression goes back to the presexual stage, as\nmany traces show. Here the sexual libido obtains again, so to speak,\nthat universal capacity of application, or capacity for displacement,\nwhich it actually possessed at that stage when the sexual application\nwas not yet discovered. Naturally, no adequate object is found in the\npresexual stage for the regressive sexual libido, but only surrogates,\nwhich always leave a wish; namely, the wish to have the surrogate as\nsimilar as possible to the sexual goal. This wish is secret, however,\nfor it is really an incest wish. The unsatisfied unconscious wish\ncreates innumerable secondary objects, symbols for the primitive object,\nthe mother (as the Rigveda says, the creator of the world, \u201chiding his\norigin,\u201d enters into things). From this the thought or the phantasies\nproceed, as a desexualized manifestation of _an originally sexual\nlibido_.\n\nFrom the standpoint of the libido, the term \u201cincest barrier\u201d corresponds\nto one aspect, but the matter, however, may be considered from another\npoint of view.\n\nThe time of undeveloped sexuality, about the third and the fourth year,\nis, at the same time, considered externally, the period when the child\nfinds himself confronted with increased demands from the world of\nreality. He can walk, speak and independently attend to a number of\nother things. He sees himself in a relation to a world of unlimited\npossibilities, but in which he dares to do little or nothing, because he\nis as yet too much of a baby and cannot get on without his mother. At\nthis time mother should be exchanged for the world. Against this the\npast rises as the greatest resistance; this is always so whenever man\nwould undertake a new adaptation. In spite of all evidence and against\nall conscious resolutions, the unconscious (the past) always enforces\nits standpoint as resistance. In this difficult position, precisely at\nthis period of developing sexuality, we see the dawning of the mind. The\nproblem of the child at this period is the discovery of the world and of\nthe great transsubjective reality. For that he must lose the mother;\nevery step out into the world means a step away from the mother.\nNaturally, all that which is retrogressive in men rebels against this\nstep, and energetic attempts are made against this adaptation in the\nfirst place. Therefore, this period of life is also that in which the\nfirst clearly developed neuroses arise. The tendency of this age is one\ndirectly opposed to that of dementia pr\u00e6cox. The child seeks to win the\nworld and to leave the mother (this is a necessary result). The dementia\npr\u00e6cox patient, however, seeks to leave the world and to regain the\nsubjectivity of childhood. We have seen that in dementia pr\u00e6cox the\nrecent adaptation to reality is replaced by an archaic mode of\nadaptation; that is to say, the recent idea of the world is rejected in\nfavor of an archaic idea of the world. When the child renounces his task\nof adaptation to reality, or has considerable difficulties in this\ndirection, then we may expect that the recent adaptation will again be\nreplaced by archaic modes of adaptation. It would, therefore, be\nconceivable that through regression in children archaic products would\nnaturally be unearthed; that is to say, old ways of functioning of the\nthought system, which is inborn with the brain differentiation, would be\nawakened.\n\nAccording to my available but as yet unpublished material, a remarkably\narchaic and at the same time generally applicable character seems to\nappertain to infantile phantasy, quite comparable with the products of\ndementia pr\u00e6cox. It does not seem improbable that through regression at\nthis age those same associations of elements and analogies are\nreawakened which formerly constituted the archaic idea of the world.\nWhen we now attempt to investigate the nature of these elements, a\nglance at the psychology of myths is sufficient to show us that the\narchaic idea was chiefly sexual anthropomorphism. It appears that these\nthings in the unconscious childish phantasy play an extraordinary r\u00f4le,\nas we can recognize from examples taken at random. Just as the sexualism\nof neuroses is not to be taken literally but as regressive phantasy and\nsymbolic compensation for a recent unachieved adaptation, so is the\nsexualism of the early infantile phantasy, especially the incest\nproblem, a regressive product of the revival of the archaic modes of\nfunction, outweighing actuality. On this account I have expressed myself\nvery vaguely in this work, I am sure, in regard to the incest problem.\nThis is done in order not to be responsible for the idea that I\nunderstand by it a gross sexual inclination towards the parents. The\ntrue facts of the case are much more complicated, as my investigations\npoint out. Originally incest probably never possessed particularly great\nsignificance as such, because cohabitation with an old woman for all\npossible motives could hardly be preferred to mating with a young woman.\nIt seems that the mother has acquired incestuous significance only\npsychologically. Thus, for example, the incestuous unions of antiquity\nwere not a result of a love inclination, but of a special superstition,\nwhich is most intimately bound up with the mythical ideas here treated.\nA Pharaoh of the second dynasty is said to have married his sister, his\ndaughter and his granddaughter; the Ptolemies were accustomed also to\nmarriage with sisters; Kambyses married his sister; Artaxerxes married\nhis two daughters; Qobad I (sixth century A. D.) married his daughter.\nThe Satrap Sysimithres married his mother. These incestuous unions are\nexplained by the circumstance that in the Zend Avesta the marriage of\nrelatives was directly commanded;[813] it emphasized the resemblance of\nrulers to the divinity, and, therefore, was more of an artificial than a\nnatural arrangement, because it originated more from a theoretical than\nfrom a biological inclination. (A practical impetus towards that lay\noften in the peculiar laws of inheritance left over from the _Mutter\nrecht_, \u201cmaternal right\u201d [matriarchal], period.) The confusion which\ncertainly frequently involved the barbarians of antiquity in regard to\nthe choice of their sexual objects cannot very well be measured by the\nstandard of present-day love psychology. In any case, the incest of the\nsemi-animal past is in no way proportionate to the enormous significance\nof the incest phantasy among civilized people. This disproportion\nenforces the assumption that the incest prohibition which we meet even\namongst relatively lower races concerns rather the mythical ideas than\nthe biological damage; therefore, the ethnical prohibition almost always\nconcerns the mother and seldom the father. Incest prohibition can be\nunderstood, therefore, as a result of regression, and as the result of a\nlibidinous anxiety, which regressively attacks the mother. Naturally, it\nis difficult or impossible to say from whence this anxiety may have\ncome. I merely venture to suggest that it may have been a question of a\nprimitive separation of the pairs of opposites which are hidden in the\nwill of life: the will for life and for death. It remains obscure what\nadaptation the primitive man tried to evade through introversion and\nregression to the parents; but, according to the analogy of the soul\nlife in general, it may be assumed that the libido, which disturbed the\ninitial equilibrium of becoming and of ceasing to be, had been stored up\nin the attempt to make an especially difficult adaptation, and from\nwhich it recedes even to-day.\n\nAfter this long digression, let us turn back to the song of the Rigveda.\nThinking and a conception of the world arose from a shrinking back from\nstern reality, and it is only after man has regressively assured himself\nagain of the protective parental power[814] that he enters life wrapped\nin a dream of childhood shrouded in magic superstitions; that is to say,\n\u201cthinking,\u201d[815] for he, timidly sacrificing his best and assuring\nhimself of the favor of the invisible powers, step by step develops to\ngreater power, in the degree that he frees himself from his\nretrogressive longing and the original lack of harmony in his being.\n\nRigveda 10, 90, concludes with the exceedingly significant verse, which\nis of greatest importance for the Christian mysteries as well:\n\n \u201cGods, sacrificing, rendered homage to the sacrifice: these were the\n earliest holy ordinances,\n The mighty ones attained the height of heaven, there where the S\u00e2dhyas,\n goddesses of old, are dwelling.\u201d\n\nThrough the sacrifice a fulness of power was attained, which extends up\nto the power of the \u201cparents.\u201d Thus the sacrifice has also the meaning\nof a psychologic maturation process.\n\nIn the same manner that the world originated through sacrifice, through\nthe renunciation of the retrospective mother libido, thus, according to\nthe teachings of the Upanishads, is produced the new condition of man,\nwhich may be termed the immortal. This new condition is again attained\nthrough a sacrifice; namely, through the sacrificial horse which is\ngiven a cosmic significance in the teaching of the Upanishads. What the\nsacrificial horse means is told by Brihad\u00e2ranyaka-Upanishad 1: 1:\n\n \u201c_Om!_\n\n \u201c1. The dawn is truly the head of the sacrificial horse, the sun his\n eye, the wind his breath, his mouth the all-spreading fire, the year\n is the body of the sacrificial horse. The sky is his back, the\n atmosphere his body cavity, the earth the vault of his belly, the\n poles are his sides, the space between the poles his ribs, the seasons\n his limbs, the months and half-months his joints, day and night his\n feet, the stars his bones, the clouds his flesh, the food, which he\n digests, are the deserts; the rivers, his veins; liver and lungs, the\n mountains; the herbs and trees, his hair; the rising sun is his\n forepart, the setting sun his hind-part. When he shows his teeth, that\n is lightning; when he trembles, that is thunder; when he urinates,\n that is rain; his voice is speech.\n\n \u201c2. The day, in truth, has originated for the horse as the sacrificial\n dish, which stands before him; his cradle is in the world-sea towards\n the East; the night has originated for him as the sacrificial dish,\n which stands behind him; its cradle is in the world-sea of the\n evening; these two dishes originated in order to surround the horse.\n As a charger he generated the gods, as champion he produced the\n Gandharvas, as a racer the demons, as horse mankind. The Ocean is his\n relative, the ocean his cradle.\u201d\n\nAs Deussen remarks, the sacrificial horse has the significance of a\n_renunciation of the universe_. When the horse is sacrificed, then the\nworld is sacrificed and destroyed, as it were\u2014a train of thought which\nSchopenhauer also had in mind, and which appears as a product of a\ndiseased mind in Schreber.[816] The horse in the above text stands\nbetween two sacrificial vessels, from one of which it comes and to the\nother of which it goes, just as the sun passes from morning to evening.\nThe horse, therefore, signifies the libido, which has passed into the\nworld. We previously saw that the \u201cmother libido\u201d must be sacrificed in\norder to produce the world; here the world is destroyed by the repeated\nsacrifice of the same libido, which once belonged to the mother. The\nhorse can, therefore, be substituted as a symbol for this libido,\nbecause, as we saw, it had manifold connections with the mother.[817]\nThe sacrifice of the horse can only produce another state of\nintroversion, which is similar to that before the creation of the world.\nThe position of the horse between the two vessels, which represent the\nproducing and the devouring mother, hint at the idea of life enclosed in\nthe ovum; therefore, the vessels are destined to \u201csurround\u201d the horse.\nThat this is actually so the Brihad\u00e2ranyaka-Upanishad 3: 3 proves:\n\n \u201c1. From where have the descendants of Parikshit come, that I ask\n thee, Y\u00e2j\u00f1avalkya! From where came the descendants of Parikshit?\n\n \u201c2. Y\u00e2j\u00f1avalkya spake: \u2018He has told thee, they have come from where\n all come, who offer up the sacrificial horse. That is to say, this\n world extends so far as two and thirty days of the chariot of the Gods\n (the sun) reach. This (world) surrounds the earth twice around. This\n earth surrounds the ocean twice around. There is, as broad as the edge\n of a razor or as the wing of a fly, a space between (the two shells of\n the egg of the world). These were brought by Indra as a falcon to the\n wind: and the wind took them up into itself and carried them where\n were the offerers of the sacrificial horse. Somewhat like this he\n spoke (Gandharva to thee) and praised the wind.\u2019\n\n \u201cTherefore is the wind the special (vyashti) and the wind the\n universal (samashti). He, who knows this, defends himself from dying\n again.\u201d\n\nAs this text tells us, the offerers of the sacrificial horse come in\nthat _narrowest fissure_ between the shells of the egg of the world, at\nthat place, where the shells _unite and where they are divided_. The\nfissure (_vagina_) in the maternal world soul is designated by Plato in\n\u201cTimaeus\u201d by \u03a7, the symbol of the cross. Indra, who as a falcon has\nstolen the soma (the treasure attainable with difficulty), brings, as\nPsychopompos, the souls to the wind, to the generating pneuma, which\ncarries them forward to the fissure or vagina, to the point of union, to\nthe entrance into the maternal egg. This train of thought of the Hindoo\nphilosophy briefly and concisely summarizes the sense of innumerable\nmyths; at the same time it is a striking example of the fact that\nphilosophy is internally nothing else but a refined and sublimated\nmythology. It is brought to this refined state by the influence of the\ncorrector of reality.[818] We have emphasized the fact that in the\nMiller drama the horse is the first to die, as the animal brother of the\nhero. (Corresponding to the early death of the half-animal Eabani, the\nbrother friend of Gilgamesh.) This sacrificial death recalls the whole\ncategory of mythological animal sacrifices. Volumes could be filled with\nparallels, but we must limit ourselves here to suggestions. The\nsacrificial animal, where it has lost the primitive meaning of the\nsimple sacrificial gift, and has taken a higher religious significance,\nstands in a close relation to both the hero and the divinity. The animal\nrepresents the god himself;[819] thus the bull[820] represents Zagreus,\nDionysus and Mithra; the lamb represents Christ,[821] etc. As we are\naware, the animal symbols represent the animal libido. The sacrifice of\nthe animal means, therefore, the sacrifice of the animal nature. This is\nmost clearly expressed in the religious legend of Attis. Attis is the\nson lover of the divine mother, Agdistis Cybele. Agdistis was\ncharacteristically androgynous,[822] as symbol of the mother-libido,\nlike the tree; really a clear indication that the mother-imago has in\naddition to the significance of the likeness of the real mother the\nmeaning of the mother of humanity, the libido in general. Driven mad by\nthe insanity-breeding mother enamored of him, he emasculates himself,\nand that under a pine tree. (The pine tree plays an important r\u00f4le in\nhis service. Every year a pine tree was wreathed about and upon it an\nimage of Attis was hung, and then it was cut down, which represents the\ncastration.) The blood, which spurted to the earth, was transformed into\nbudding violets. Cybele now took this pine tree, bore it into her cavern\nand there wept over it. (Piet\u00e0.) The chthonic mother takes her son with\nher into the cavern\u2014namely, into the womb\u2014according to another version.\nAttis was transformed into the pine tree. The tree here has an\nessentially phallic meaning; on the contrary, the attaching of the image\nof Attis to the tree refers also to the maternal meaning. (\u201cTo be\nattached to the mother.\u201d) In Ovid (\u201cMetamorphoses,\u201d Book X) the pine\ntree is spoken of as follows:\n\n \u201cGrata deum matri, siquidem Cybeleius Attis\n Exuit hac hominem, truncoque induruit illo.\u201d[823]\n\nThe transformation into the pine tree is evidently a burial in the\nmother, just as Osiris was overgrown by the heather. Upon the Attis\nbas-relief of Coblenz Attis appears _growing out of a tree_, which is\ninterpreted by Mannhardt as the \u201clife-principle\u201d of vegetation inherent\nin the tree. It is probably a tree birth, just as with Mithra. (Relief\nof Heddernheim.) As Firmicus observes, in the Isis and Osiris cult and\nalso in the cult of the virgin Persephone, tree and image had played a\nr\u00f4le.[824] Dionysus had the surname Dendrites, and in Boeotia he is said\nto have been called \u1f14\u03bd\u03b4\u03b5\u03bd\u03b4\u03c1\u03bf\u03c2, meaning \u201cin a tree.\u201d (At the birth of\nDionysus, Megaira planted the pine tree on the Kithairon.) The Pentheus\nmyth bound up with the Dionysus legend furnishes the remarkable and\nsupplementary counterpart to the death of Attis, and the subsequent\nlamentation. Pentheus,[825] curious to espy the orgies of the Maenades,\n_climbed upon a pine tree_, but he was observed by his mother; the\nMaenades cut down the tree, and Pentheus, taken for an animal, was torn\nby them in frenzy,[826] his own mother being the first to rush upon him.\nIn this myth the phallic meaning of the tree (cutting down, castration)\nand its maternal significance (mounting and the sacrificial death of the\nson) is present; at the same time the supplementary counterpart to the\nPiet\u00e0 is apparent, the \u201cterrible mother.\u201d The feast of Attis was\ncelebrated as a lamentation and then as a joy in the spring. (Good\nFriday and Easter.) The priests of Attis-Cybele worship were often\neunuchs, and were called Galloi.[827] The archigallus was called Atys\n(Attis).[828] Instead of the animal castration, the priests merely\nscratched their arms until they bled. (Arm in place of phallus, \u201cthe\ntwisting of arms.\u201d) A similar symbolism of the sacrificial impulse is\nmet in the Mithraic religion, where essential parts of the mysteries\nconsist in the catching and the subduing of the bull.\n\nA parallel figure to Mithra is the primitive man Gayomard. He was\ncreated together with his bull, and the two lived for six thousand years\nin a blissful state. But when the world came into the cycle of the\nseventh sign of the Zodiac (Libra) the evil principle entered. Libra is\nastrologically the so-called positive domicile of Venus; the evil\nprinciple, therefore, came under the dominion of the goddess of love\n(destruction of the sun-hero through the mother-wife\u2014snake, whore, etc).\nAs a result, after thirty years, Gayomard and his bull died. (The trials\nof Zartusht lasted also thirty years; compare the span of Christ\u2019s\nlife.) Fifty-five species of grain came from the dead bull, twelve kinds\nof salubrious plants, etc. The sperma of the bull entered into the moon\nfor purification, but the sperma of Gayomard entered into the sun. This\ncircumstance possibly suggests a rather feminine meaning of bull. Gosh\nor Drv\u00e2\u00e7pa is the soul of the bull, and was worshipped as a female\ndivinity. She would not, at first, from diffidence, become the goddess\nof the herds, until the coming of Zarathustra was announced to her as\nconsolation. This has its parallel in the Hindoo Pur\u00e2na, where the\ncoming of Krishna was promised the earth. (A complete analogy to\nChrist.[829]) She, too, travels in her chariot, like Ardv\u00ee\u00e7\u00fbra, the\ngoddess of love. The soul of the bull is, therefore, decidedly feminine.\nThis myth of Gayomard repeats only in an altered form the primitive\nconception of the closed ring of a male-female divinity, self-begetting\nand forth-bringing.\n\nLike the sacrificial bull, the fire, the sacrifice of which we have\nalready discussed in Chapter III, has a feminine nature among the\nChinese, according to the commentaries[830] of the philosopher\nTschwang-Tse:\n\n \u201cThe spirit of the hearth is called Ki. He is clad in bright red,\n which resembles fire, and appears as a lovely, attractive maiden.\u201d\n\nIn the \u201cBook of Rites\u201d it is said:\n\n \u201cWood is burned in the flames for the spirit of Au. This sacrifice to\n Au is a sacrifice to old departed women.\u201d\n\nThese spirits of the hearth and fire are the souls of departed cooks\nand, therefore, are called \u201cold women.\u201d The kitchen god develops from\nthis pre-Buddhistic tradition and becomes later (male sex) the ruler of\nthe family and the _mediator between family and god_. Thus the old\nfeminine fire spirit becomes a species of Logos. (Compare with this the\nremarks in Chapter III.)\n\nFrom the bull\u2019s sperma the progenitors of the cattle came, as well as\ntwo hundred and seventy-two species of useful animals. According to\nM\u00een\u00f4khired, Gayomard had destroyed the D\u00e9v Az\u00fbr, who was considered the\ndemon of evil appetites.[831] In spite of the efforts of Zarathustra,\nthis demon remained longest on the earth. He was destroyed at last at\nthe resurrection, like Satan in the Apocalypse of John. In another\nversion it is said that Angromainyus and the serpent were left until the\nlast, so as to be destroyed by Ahuramazda himself. According to a\nsurmise by Kern, Zarathustra may mean \u201cgolden-star\u201d and be identical\nwith Mithra. Mithra\u2019s name is connected with neo-Persian _Mihr_, which\nmeans \u201csun and love.\u201d\n\nIn Zagreus we see that the bull is also identical with the god; hence\nthe bull sacrifice is a god sacrifice, but on a primitive stage. The\nanimal symbol is, so to speak, only a part of the hero; he sacrifices\nonly his animal; therefore, symbolically, renounces only his animal\nnature. The internal participation in the sacrifice[832] is expressed\nexcellently in the anguished ecstatic countenance of the bull-slaying\nMithra. He does it willingly and unwillingly[833] hence the somewhat\nhysterical expression which has some similarity to the well-known\nmawkish countenance of the Crucified of Guido Reni. Benndorf says:[834]\n\n \u201cThe features, which, especially in the upper portion, bear an\n absolutely ideal character, have an extremely morbid expression.\u201d\n\nCumont[835] himself says of the facial expression of the Tauroctonos:\n\n \u201cThe countenance, which may be seen in the best reproductions, is that\n of a young man of an almost feminine beauty; the head has a quantity\n of curly hair, which, rising up from the forehead, surrounds him as\n with a halo; the head is slightly tilted backwards, so that the glance\n is directed towards the heavens, and the contraction of the brows and\n the lips give a strange expression of sorrow to the face.\u201d[836]\n\nThe Ostian head of Mithra Tauroctonos, illustrated in Cumont, has,\nindeed, an expression which we recognize in our patients as one of\nsentimental resignation. _Sentimentality is repressed brutality._ Hence\nthe exceedingly sentimental pose, which had its counterpart in the\nsymbolism of the shepherd and the lamb of contemporaneous Christianity,\nwith the addition of infantilism.[837]\n\nMeanwhile, it is only his animal nature which the god sacrifices; that\nis to say, his sexuality,[838] always in close analogy to the course of\nthe sun. We have learned in the course of this investigation that the\npart of the libido which erects religious structures is in the last\nanalysis fixed in the mother, and really represents that tie through\nwhich we are permanently connected with our origin. Briefly, we may\ndesignate this amount of libido as \u201cMother Libido.\u201d As we have seen,\nthis libido conceals itself in countless and very heterogeneous symbols,\nalso in animal images, no matter whether of masculine or feminine\nnature\u2014differences of sex are at bottom of a secondary value and\npsychologically do not play the part which might be expected from a\nsuperficial observation.\n\nThe annual sacrifice of the maiden to the dragon probably represented\nthe most ideal symbolic situation. In order to pacify the anger of the\n\u201cterrible mother\u201d the most beautiful woman was sacrificed as symbol of\nman\u2019s libido. Less vivid examples are the sacrifice of the first-born\nand various valuable domestic animals. A second ideal case is the\nself-castration in the service of the mother (Dea Syria, etc.), a less\nobvious form of which is circumcision. By that at least only a portion\nis sacrificed.[839] With these sacrifices, the object of which in ideal\ncases is to symbolize the libido drawing away from the mother, life is\nsymbolically renounced in order to regain it. By the sacrifice man\nransoms himself from the fear of death and reconciles the destroying\nmother. In those later religions, where the hero, who in olden times\novercomes all evil and death through his labors, has become the divine\nchief figure, he becomes the priestly sacrificer and the regenerator of\nlife. But as the hero is an imaginary figure and his sacrifice is a\ntranscendental mystery, the significance of which far exceeds the value\nof an ordinary sacrificial gift, this deepening of the sacrificial\nsymbolism regressively resumes the idea of the human sacrifice. This is\npartly due to the preponderance of phantastic additions, which always\ntake their subject-matter from greater depths, and partly due to the\nhigher religious occupation of the libido, which demanded a more\ncomplete and equivalent expression. Thus the relation between Mithra and\nhis bull is very close. It is the hero himself in the Christian\nmysteries who sacrifices himself voluntarily. The hero, as we have\nsufficiently shown, is the infantile personality longing for the mother,\nwho as Mithra sacrifices the wish (the libido), and as Christ gives\nhimself to death both willingly and unwillingly. Upon the monuments of\nthe Mithraic religion we often meet a strange symbol: a crater (mixing\nbowl) encoiled by a serpent, sometimes with a lion, who as antagonist\nopposes the serpent.[840] It appears as if the two were fighting for the\ncrater. The crater symbolizes, as we have seen, the mother, the serpent\nthe resistance defending her, and the lion the greatest strength and\nstrongest will.[841] The struggle is for the mother. The serpent takes\npart almost regularly in the Mithraic sacrifice of the bull, moving\ntowards the blood flowing from the wound. It seems to follow from that\nthat the life of the bull (blood) is sacrificed to the serpent.\nPreviously we have pointed out the mutual relationship between serpent\nand bull, and found there that the bull symbolizes the living hero, the\nshining sun, but that the serpent symbolizes the dead, buried or\nchthonic hero, the invisible sun. As the hero is in the mother in the\nstate of death, the serpent is also, as the symbol of the fear of death,\nthe sign of the devouring mother. The sacrifice of the bull to the\nserpent, therefore, signifies a willing renunciation of life, in order\nto win it from death. Therefore, after the sacrifice of the bull,\nwonderful fertility results. The antagonism between serpent and lion\nover the crater is to be interpreted as a battle over the fruitful\nmother\u2019s womb, somewhat comparable to the more simple symbolism of the\nTishtriya song, where the demon Apaosha, the black horse, has possession\nof the rain lake, and the white horse, Tishtriya, must banish him from\nit. Death from time to time lays its destroying hand upon life and\nfertility and the libido disappears, by entering into the mother, from\nwhose womb it will be born renewed. It, therefore, seems very probable\nthat the significance of the Mithraic bull sacrifice is also that of the\nsacrifice of the mother who sends the fear of death. As the contrary of\nthe Occide moriturus is also intended here, so is the act of sacrifice\nan impregnating of the mother; the chthonic snake demon drinks the\nblood; that is to say, the libido (sperma) of the hero committing\nincest. Life is thus immortalized for the hero because, like the sun, he\ngenerates himself anew. After all the preceding materials, it can no\nlonger be difficult to recognize in the Christian mysteries the human\nsacrifice, or the sacrifice of the son to the mother.[842] Just as Attis\nemasculates himself on account of the mother, so does Christ himself\nhang upon the tree of life,[843] the wood of martyrdom, the \u1f11\u03ba\u03ac\u03c4\u03b7,[844]\nthe chthonic mother, and by that redeems creation from death. By\nentering again into the mother\u2019s womb (Matuta, Piet\u00e0 of Michelangelo) he\nredeems in death the sin in life of the primitive man, Adam, in order\nsymbolically through his deed[845] to procure for the innermost and most\nhidden meaning of the religious libido its highest satisfaction and most\npronounced expression. The martyrdom of Christ has in Augustine as well\nactually the meaning of a Hierosgamos with the mother (corresponding to\nthe Adonis festival, where Venus and Adonis were laid upon the nuptial\ncouch):\n\n \u201cProcedit Christus quasi sponsus de thalamo suo, pr\u00e6sagio nuptiarum\n exiit ad campum s\u00e6culi; pervenit usque ad crucis torum (torus has the\n meaning of bed, pillow, concubine, bier) et ibi firmavit ascendendo\n conjugium: ubi cum sentiret anhelantem in suspiriis creaturam\n commercio pietatis se pro conjuge dedit ad p\u0153nam et copulavit sibi\n perpetuo iure matronam.\u201d\n\nThis passage is perfectly clear. A similar death overtakes the Syrian\nMelcarth, who, riding upon a sea horse, was annually burned. Among the\nGreeks he is called Melicertes, and was represented riding upon a\ndolphin. The dolphin is also the steed of Arion. We have learned to\nrecognize previously the maternal significance of dolphin, so that in\nthe death of Melcarth we can once more recognize the negatively\nexpressed Hierosgamos with the mother. (Compare Frazer \u201cGolden Bough,\u201d\nIV, p. 87.) This figurative expression is of the greatest teleological\nsignificance. Through its symbol it leads that libido which inclines\nbackward into the original, primitive and impulsive upwards to the\nspiritual by investing it with a mysterious but fruitful function. It is\nsuperfluous to speak of the effect of this symbol upon the unconscious\nof Occidental humanity. A glance over history shows what creative forces\nwere released in this symbol.[846]\n\nThe comparison of the Mithraic and the Christian sacrifice plainly shows\nwherein lies the superiority of the Christian symbol; it is the frank\nadmission that not only are the lower wishes to be sacrificed, but the\nwhole personality. The Christian symbol demands complete devotion; it\ncompels a veritable self-sacrifice to a higher purpose, while the\nSacrificium Mithriacum, remaining fixed on a primitive symbolic stage,\nis contented with an animal sacrifice. The religious effect of these\nsymbols must be considered as an orientation of the unconscious by means\nof imitation.\n\nIn Miss Miller\u2019s phantasy there is internal compulsion, in that she\npasses from the horse sacrifice to the self-sacrifice of the hero.\nWhereas the first symbolizes renunciation of the sexual wishes, the\nsecond has the deeper and ethically more valuable meaning of the\nsacrifice of the infantile personality. The object of psychoanalysis has\nfrequently been wrongly understood to mean the renunciation or the\ngratification of the ordinary sexual wish, while, in reality, the\nproblem is the sublimation of the infantile personality, or, expressed\nmythologically, a sacrifice and rebirth of the infantile hero.[847] In\nthe Christian mysteries, however, the resurrected one becomes a\nsupermundane spirit, and the invisible kingdom of God, with its\nmysterious gifts, are obtained by his believers through the sacrifice of\nhimself on the mother. In psychoanalysis the infantile personality is\ndeprived of its libido fixations in a rational manner; the libido which\nis thus set free serves for the building up of a personality matured and\nadapted to reality, who does willingly and without complaint everything\nrequired by necessity. (It is, so to speak, the chief endeavor of the\ninfantile personality to struggle against all necessities and to create\ncoercions for itself where none exist in reality.)\n\nThe serpent as an instrument of sacrifice has already been abundantly\nillustrated. (Legend of St. Silvester, trial of the virgins, wounding of\nR\u00ea and Philoctetes, symbolism of the lance and arrow.) It is the\ndestroying knife; but, according to the principle of the \u201cOccide\nmoriturus\u201d also the phallus, the sacrificial act represents a coitus act\nas well.[848] The religious significance of the serpent as a\ncave-dwelling, chthonic animal points to a further thought; namely, to\nthe creeping into the mother\u2019s womb in the form of a serpent.[849] As\nthe horse is the brother, so the serpent is the sister of Chiwantopel.\nThis close relation refers to a fellowship of these animals and their\ncharacters with the hero. We know of the horse that, as a rule, he is\nnot an animal of fear, although, mythologically, he has at times this\nmeaning. He signifies much more the living, positive part of the libido,\nthe striving towards continual renewal, whereas the serpent, as a rule,\nrepresents the fear, the fear of death,[850] and is thought of as the\nantithesis to the phallus. This antithesis between horse and serpent,\nmythologically between bull and serpent, represents an opposition of the\nlibido within itself, a striving forwards and a striving backwards at\none and the same time.[851] It is not only as if the libido might be an\nirresistible striving forward, an endless life and will for\nconstruction, such as Schopenhauer has formulated in his world will,\ndeath and every end being some malignancy or fatality coming from\nwithout, but the libido, corresponding to the sun, also wills the\ndestruction of its creation. In the first half of life its will is for\ngrowth, in the second half of life it hints, softly at first, and then\naudibly, at its will for death. And just as in youth the impulse to\nunlimited growth often lies under the enveloping covering of a\nresistance against life, so also does the will of the old to die\nfrequently lie under the covering of a stubborn resistance against the\nend.\n\n[Illustration: PRIAPUS AND SERPENT]\n\nThis apparent contrast in the nature of the libido is strikingly\nillustrated by a Priapic statuette in the antique collection at\nVerona.[852] Priapus smilingly points with his finger to a snake biting\noff his \u201cmembrum.\u201d He carries a basket on his arm, filled with oblong\nobjects, probably phalli, evidently prepared as substitutes.\n\nA similar motive is found in the \u201cDeluge\u201d of Rubens (in the Munich Art\nGallery), where a serpent emasculates a man. This motive explains the\nmeaning of the \u201cDeluge\u201d; the maternal sea is also the devouring\nmother.[853] The phantasy of the world conflagration, of the cataclysmic\nend of the world in general, is nothing but a mythological projection of\na personal individual will for death; therefore, Rubens could represent\nthe essence of the \u201cDeluge\u201d phantasy in the emasculation by the serpent;\nfor the serpent is our own repressed will for the end, for which we find\nan explanation only with the greatest difficulty.\n\nConcerning the symbolism of the serpent in general, its significance is\nvery dependent upon the time of life and circumstances. The repressed\nsexuality of youth is symbolized by the serpent, because the arrival of\nsexuality puts an end to childhood. To age, on the contrary, the serpent\nsignifies the repressed thought of death. With our author it is the\ninsufficiently expressed sexuality which as serpent assumes the r\u00f4le of\nsacrificer and delivers the hero over to death and rebirth.\n\nAs in the beginning of our investigation the hero\u2019s name forced us to\nspeak of the symbolism of Popocatepetl as belonging to the creating part\nof the human body, so at the end does the Miller drama again give us an\nopportunity of seeing how the volcano assists in the death of the hero\nand causes him to disappear by means of an earthquake into the depths of\nthe earth. As the volcano gave birth and name to the hero, so at the end\nof the day it devours him again.[854] We learn from the last words of\nthe hero that _his longed-for beloved_, she who alone understands him,\nis called Ja-ni-wa-ma. We find in this name those lisped syllables\nfamiliar to us from the early childhood of the hero, Hiawatha, Wawa,\nwama, mama. The only one who really understands us is the mother. For\n_verstehen_, \u201cto understand\u201d (Old High German _first\u00e2n_), is probably\nderived from a primitive Germanic prefix _fri_, identical with \u03c0\u03b5\u03c1\u1f76,\nmeaning \u201croundabout.\u201d The Old High German _antfrist\u00f4n_, \u201cto interpret,\u201d\nis considered as identical with _first\u00e2n_. From that results a\nfundamental significance of the verb _verstehen_, \u201cto understand,\u201d as\n\u201cstanding round about something.\u201d[855] _Comprehendere_ and\n\u03ba\u03b1\u03c4\u03b1\u03c3\u03c5\u03bb\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03b5\u03b9\u03bd express a similar idea as the German _erfassen_, \u201cto\ngrasp, to comprehend.\u201d The thing common to these expressions is the\nsurrounding, the enfolding. And there is no doubt that there is nothing\nin the world which so completely enfolds us as the mother. When the\nneurotic complains that the world has no understanding, he says\nindirectly that he misses the mother. Paul Verlaine has expressed this\nthought most beautifully in his poem, \u201cMon R\u00eave Familier\u201d:\n\n _My Familiar Dream._\n\n \u201cOften I have that strange and poignant dream\n Of some unknown who meets my flame with flame\u2014\n Who, with each time, is never quite the same,\n Yet never wholly different does she seem.\n She understands me! Every fitful gleam\n Troubling my heart, she reads aright somehow:\n Even the sweat upon my pallid brow\n She soothes with tears, a cool and freshening stream.\n\n \u201cIf she is dark or fair? I do not know\u2014\n Her name? Only that it is sweet and low,\n Like those of loved ones who have long since died.\n Her look is like a statue\u2019s, kind and clear;\n And her calm voice, distant and dignified,\n Like those hushed voices that I loved to hear.\u201d\n\n\n\n\n NOTES\n\n\n PART I\n\n\n INTRODUCTION\n\nFootnote 1:\n\n \u201cScience of Language,\u201d first series, p. 25.\n\nFootnote 2:\n\n \u201cCreative Evolution.\u201d\n\nFootnote 3:\n\n For a more complete presentation of Jung\u2019s views consult his \u201cTheory\n of Psychoanalysis\u201d in the Nervous and Mental Disease Monograph Series,\n No. 19.\n\nFootnote 4:\n\n He is said to have killed himself when he heard that she whom he so\n passionately adored was his mother.\n\nFootnote 5:\n\n \u201cWish Fulfilment and Symbolism in Fairy Tales.\u201d Tr. by W. A. White,\n M.D.\n\nFootnote 6:\n\n \u201cDream and Myth.\u201d Deuticke, Wien 1909.\n\nFootnote 7:\n\n \u201cThe Myth of the Birth of the Hero.\u201d\n\nFootnote 8:\n\n \u201cDie Symbolik in den Legenden, M\u00e4rchen, Gebr\u00e4uchen und Tr\u00e4umen.\u201d\n _Psychiatrisch.-Neurologische Wochenschrift_, X. Jahrgang.\n\nFootnote 9:\n\n \u201cOn the Nightmare.\u201d _Amer. Journ. of Insanity_, 1910.\n\nFootnote 10:\n\n _Jahrbuch_, 1910, Pt. II.\n\nFootnote 11:\n\n \u201cDie Fr\u00f6mmigkeit des Grafen Ludwig von Zinzendorf. Ein\n psychoanalytischer Beitrag zur Kenntnis der religi\u00f6sen\n Sublimationprozesse und zur Erkl\u00e4rung des Pietismus.\u201d Deuticke, Wien\n 1910. We have a suggestive hint in Freud\u2019s work, \u201cEine\n Kindheitserinnerung des Leonardo da Vinci.\u201d Deuticke, Wien 1910.\n\nFootnote 12:\n\n Compare Rank in _Jahrbuch_, Pt. II, p. 465.\n\n\n CHAPTER I\n\nFootnote 13:\n\n Compare Liepmann, \u201c\u00dcber Ideenflucht,\u201d Halle 1904; also Jung,\n \u201cDiagnost. Assoc. Stud.,\u201d p. 103: \u201cDenken als Unterordnung unter eine\n herrschende Vorstellung\u201d; compare Ebbinghaus, \u201cKultur der Gegenwart,\u201d\n p. 221. K\u00fclpe (\u201cGr. d. Psychologie,\u201d p. 464) expresses himself in a\n similar manner: \u201cIn thinking it is a question of an anticipatory\n apperception which sometimes governs a greater, sometimes a smaller\n circle of individual reproductions, and is differentiated from\n accidental motives of reproduction only by the consequence with which\n all things outside this circle are held back or repressed.\u201d\n\nFootnote 14:\n\n In his \u201cPsychologia empirica meth. scientif. pertract.,\u201d etc., 1732,\n p. 23, Christian Wolff says simply and precisely: \u201cCogitatio est actus\n animae quo sibi rerumque aliarum extra se conscia est.\u201d\n\nFootnote 15:\n\n The moment of adaptation is emphasized especially by William James in\n his definition of reasoning: \u201cLet us make this ability to deal with\n novel data the technical differentia of reasoning. This will\n sufficiently mark it out from common associative thinking, and will\n immediately enable us to say just what peculiarity it contains.\u201d\n\nFootnote 16:\n\n \u201cThoughts are shadows of our experiences, always darker, emptier,\n simpler than these,\u201d says Nietzsche. Lotze (\u201cLogik,\u201d p. 552) expresses\n himself in regard to this as follows: \u201cThought, left to the logical\n laws of its movement, encounters once more at the end of its regularly\n traversed course the things suppressed or hidden.\u201d\n\nFootnote 17:\n\n Compare the remarks of Baldwin following in text. The eccentric\n philosopher Johann Georg Hamann (1730\u201388) even places intelligence and\n speech as identical (see Hamann\u2019s writings, pub. by Roth, Berlin\n 1821). With Nietzsche intelligence fares even worse as \u201cspeech\n metaphysics\u201d (Sprachmetaphysik). Friedrich Mauthner goes the furthest\n in this conception (\u201cSprache und Psychologie,\u201d 1901). For him there\n exists absolutely no thought without speech, and speaking is thinking.\n His idea of the \u201cfetish of the word\u201d governing in science is worthy of\n notice.\n\nFootnote 18:\n\n Compare Kleinpaul: \u201cDas Leben der Sprache,\u201d 3 B\u00e4nde. Leipzig 1893.\n\nFootnote 19:\n\n \u201cJardin d\u2019\u00c9picure,\u201d p. 80.\n\nFootnote 20:\n\n Speech is generated by the intellect and in turn generates intellect.\n\nFootnote 21:\n\n It is difficult to calculate how great is the seductive influence of\n the primitive word-meaning upon a thought. \u201cAnything which has even\n been in consciousness remains as an affective moment in the\n unconscious,\u201d says Hermann Paul (\u201cPrinzipien der Sprachgeschichte,\u201d\n 4th ed., 1909, p. 25). The old word-meanings have an after-effect,\n chiefly imperceptible, \u201cwithin the dark chamber of the unconscious in\n the Soul\u201d (Paul). J. G. Hamann, mentioned above, expresses himself\n unequivocably: \u201cMetaphysics reduces all catchwords and all figures of\n speech of our empirical knowledge to empty hieroglyphics and types of\n ideal relations.\u201d It is said that Kant learned some things from\n Hamann.\n\nFootnote 22:\n\n \u201cGrundriss der Psychologie,\u201d p. 365.\n\nFootnote 23:\n\n \u201cLehrbuch der Psychologie,\u201d X, 26.\n\nFootnote 24:\n\n James Mark Baldwin: \u201cThought and Things, or Genetic Logic.\u201d\n\nFootnote 25:\n\n In this connection I must refer to an experiment which Eberschweiler\n (_Allgemeine Zeitschrift f\u00fcr Psychiatrie_, 1908) has made at my\n request, which discloses the remarkable fact that in an association\n experiment the intra-psychic association is influenced by phonetic\n considerations (\u201cUntersuchungen \u00fcber den Einfluss der sprachlichen\n Komponente auf die Assoziation,\u201d _Allgemeine Zeitschrift f\u00fcr\n Psychiatrie_, 1908).\n\nFootnote 26:\n\n So at least this form of thought appears to Consciousness. Freud says\n in this connection (\u201cThe Interpretation of Dreams,\u201d tr. by Brill, p.\n 418): \u201cIt is demonstrably incorrect to state that we abandon ourselves\n to an aimless course of ideas when we relinquish our reflections, and\n allow the unwilled ideas to emerge. It can be shown that we are able\n to reject only those end-presentations known to us, and that\n immediately upon the cessation of these unknown or, as we inaccurately\n say, unconscious end-presentations come into play which now determine\n the course of the unwilled ideas\u2014a thought without end-presentation\n cannot be produced through any influence we can exert on our own\n psychic life.\u201d\n\nFootnote 27:\n\n \u201cGrundriss der Psychologie,\u201d p. 464.\n\nFootnote 28:\n\n Behind this assertion stand, first of all, experiences taken from the\n field of the normal. The undirected thinking is very far removed from\n \u201cmeditation,\u201d and especially so as far as readiness of speech is\n concerned. In psychological experiments I have frequently found that\n the subjects of the investigation\u2014I speak only of cultivated and\n intelligent people, whom I have allowed to indulge in reveries,\n apparently unintentionally and without previous instruction\u2014have\n exhibited affect-expressions which can be registered experimentally.\n But the basic thought of these, even with the best of intentions, they\n could express only incompletely or even not at all. One meets with an\n abundance of similar experiences in association experiments and\n psychoanalysis\u2014indeed, there is hardly an unconscious complex which\n has not at some time existed as a phantasy in consciousness.\n\n However, more instructive are the experiences from the domain of\n psychopathology. But those arising in the field of the hysterias and\n neuroses, which are characterized by an overwhelming transference\n tendency, are rarer than the experiences in the territory of the\n introversion type of neuroses and psychoses, which constitute by far\n the greater number of the mental derangements, at least the collected\n Schizophrenic group of Bleuler. As has already been indicated by the\n term \u201cintroversion,\u201d which I briefly introduced in my study,\n \u201cKonflikte der kindlichen Seele,\u201d pp. 6 and 10, these neuroses lead to\n an overpowering autoerotism (Freud). And here we meet with this\n unutterable purely phantastic thinking, which moves in inexpressible\n symbols and feelings. One gets a slight impression of this when one\n seeks to examine the paltry and confused expressions of these people.\n As I have frequently observed, it costs these patients endless trouble\n and effort to put their phantasies into common human speech. A highly\n intelligent patient, who interpreted such a phantasy piece by piece,\n often said to me, \u201cI know absolutely with what it is concerned, I see\n and feel everything, but it is quite impossible for me to find the\n words to express it.\u201d The poetic and religious introversion gives rise\n to similar experiences; for example, Paul, in the Epistle to the\n Romans viii:26\u2014\u201cFor we know not what we should pray for as we ought:\n but the Spirit itself maketh intercession with groanings which cannot\n be uttered.\u201d\n\nFootnote 29:\n\n Similarly, James remarks, \u201cThe great difference, in fact, between that\n simple kind of rational thinking which consists in the concrete\n objects of past experience merely suggesting each other, and reason\n distinctively so called, is this, that whilst the empirical thinking\n is only reproductive, reasoning is productive.\u201d\n\nFootnote 30:\n\n Compare the impressive description of Petrarch\u2019s ascent of Mt.\n Ventoux, by Jacob Burckhardt (\u201cDie Kultur der Renaissance in Italien,\u201d\n 1869, p. 235):\n\n \u201cOne now awaits a description of the view, but in vain, not because\n the poet is indifferent to it, but, on the contrary, because the\n impression affects him all too strongly. His entire past life, with\n all its follies, passes before him; he recalls that it is ten years\n ago to-day that he, as a young man, left Bologna, and he turns a\n yearning glance toward Italy. He opens a book\u2014\u2018Confessions of St.\n Augustine,\u2019 his companion at that time\u2014and his eye falls upon this\n passage in the tenth chapter: \u2018and the people went there and admired\n the high mountains, the wide wastes of the sea and the mighty downward\n rushing streams, and the ocean and the courses of the stars, and\n forgot themselves.\u2019 His brother, to whom he reads these words, cannot\n comprehend why, at this point, he closes the book and is silent.\u201d\n\nFootnote 31:\n\n Wundt gives a striking description of the scholastic method in his\n \u201cPhilosophische Studien,\u201d XIII, p. 345. The method consists \u201cfirst in\n this, that one realizes the chief aim of scientific investigation is\n the discovery of a comprehensive scheme, firmly established, and\n capable of being applied in a uniform manner to the most varied\n problems; secondly, in that one lays an excessive value upon certain\n general ideas, and, consequently, upon the word-symbols designating\n these ideas, wherefore an analysis of word-meanings comes, in extreme\n cases, to be an empty subtlety and splitting of hairs, instead of an\n investigation of the real facts from which the ideas are abstracted.\u201d\n\nFootnote 32:\n\n The concluding passage in \u201cTraumdeutung\u201d was of prophetic\n significance, and has been brilliantly established since then through\n investigations of the psychoses. \u201cIn the psychoses these modes of\n operation of the psychic mechanism, normally suppressed in the waking\n state, again become operative, and then disclose their inability to\n satisfy our needs in the outer world.\u201d The importance of this position\n is emphasized by the views of Pierre Janet, developed independently of\n Freud, and which deserve to be mentioned here, because they add\n confirmation from an entirely different side, namely, the biological.\n Janet makes the distinction in this function of a firmly organized\n \u201cinferior\u201d and \u201csuperior\u201d part, conceived of as in a state of\n continuous transformation.\n\n \u201cIt is really on this superior part of the functions, on their\n adaptation to present circumstances, that the neuroses depend. The\n neuroses are the disturbances or the checks in the evolution of the\n functions\u2014the illnesses depending upon the morbid functioning of the\n organism. These are characterized by an alteration in the superior\n part of the functions, in their evolution and in their adaptation to\n the present moment\u2014to the present state of the exterior world and of\n the individual, and also by the absence or deterioration of the old\n parts of these same functions.\n\n \u201cIn the place of these superior operations there are developed\n physical, mental, and, above all, emotional disturbances. This is only\n the tendency to replace the superior operations by an exaggeration of\n certain inferior operations, and especially by gross visceral\n disturbances\u201d (\u201cLes N\u00e9vroses,\u201d p. 383).\n\n The old parts are, indeed, the inferior parts of the functions, and\n these replace, in a purposeless fashion, the abortive attempts at\n adaptation. Briefly speaking, the archaic replaces the recent function\n which has failed. Similar views concerning the nature of neurotic\n symptoms are expressed by Clapar\u00e8de as well (\u201cQuelques mots sur la\n d\u00e9finition de l\u2019Hyst\u00e9rie,\u201d _Arch. de Psychol._, I, VII, p. 169).\n\n He understands the hysterogenic mechanism as a \u201cTendance \u00e0 la\n r\u00e9version\u201d\u2014as a sort of atavistic manner of reaction.\n\nFootnote 33:\n\n I am indebted to Dr. Abraham for the following interesting\n communication: \u201cA little girl of three and a half years had been\n presented with a little brother, who became the object of the\n well-known childish jealousy. Once she said to her mother, \u2018You are\n two mammas; you are my mamma, and your breast is little brother\u2019s\n mamma.\u2019 She had just been looking on with great interest at the\n process of nursing.\u201d It is very characteristic of the archaic thinking\n of the child for the breast to be designated as \u201cmamma.\u201d\n\nFootnote 34:\n\n Compare especially Freud\u2019s thorough investigation of the child in his\n \u201cAnalyse der Phobie eines f\u00fcnfj\u00e4hrigen Knaben,\u201d 1912 _Jahrbuch_, Pt.\n I. Also my study, \u201cKonflikte der kindlichen Seele,\u201d 1912 _Jahrbuch_,\n Pt. II, p. 33.\n\nFootnote 35:\n\n \u201cHuman, All Too Human,\u201d Vol. II, p. 27 and on.\n\nFootnote 36:\n\n \u201cSammlung kleiner Schriften zur Neurosenlehre,\u201d Pt. II, p. 205.\n\nFootnote 37:\n\n \u201cDer K\u00fcnstler, Ans\u00e4tze zu einer Sexualpsychologie,\u201d 1907, p. 36.\n\nFootnote 38:\n\n Compare also Rank\u2019s later book, \u201cThe Myth of the Birth of the Hero.\u201d\n\nFootnote 39:\n\n \u201cWish Fulfilment and Symbolism in Fairy Tales,\u201d 1908.\n\nFootnote 40:\n\n \u201cDreams and Myths.\u201d\n\nFootnote 41:\n\n Compare with this \u201cKonflikte der kindlichen Seele,\u201d p. 6, foot.\n\nFootnote 42:\n\n Compare Abraham, \u201cDreams and Myths.\u201d New York 1913. The wish for the\n future is represented as already fulfilled in the past. Later, the\n childish phantasy is again taken up regressively in order to\n compensate for the disillusionment of actual life.\n\nFootnote 43:\n\n Rank: \u201cThe Myth of the Birth of the Hero.\u201d\n\nFootnote 44:\n\n Naturally, it could not be said that because this was an institution\n in antiquity, the same would recur in our phantasy, but rather that in\n antiquity it was possible for the phantasy so generally present to\n become an institution. This may be concluded from the peculiar\n activity of the mind of antiquity.\n\nFootnote 45:\n\n The Dioscuri married the Leucippides by theft, an act which, according\n to the ideas of higher antiquity, belonged to the necessary customs of\n marriage (Preller: \u201cGriechische Mythologie,\u201d 1854, Pt. II, p. 68).\n\nFootnote 46:\n\n See S. Creuzer: \u201cSymbolik und Mythologie,\u201d 1811, Pt. III, p. 245.\n\nFootnote 47:\n\n Compare also the sodomitic phantasies in the \u201cMetamorphoses\u201d of\n Apuleius. In Herculaneum, for example, corresponding sculptures have\n been found.\n\nFootnote 48:\n\n Ferrero: \u201cLes lois psychologiques du symbolisme.\u201d\n\nFootnote 49:\n\n With the exception of the fact that the thoughts enter consciousness\n already in a high state of complexity, as Wundt says.\n\nFootnote 50:\n\n Schelling: \u201cPhilosophie der Mythologie,\u201d Werke, Pt. II, considers the\n \u201cpreconscious\u201d as the creative source, also H. Fichte (\u201cPsychologie,\u201d\n I, p. 508) considers the preconscious region as the place of origin of\n the real content of dreams.\n\nFootnote 51:\n\n Compare, in this connection, Flournoy: \u201cDes Indes \u00e0 la plan\u00e8te Mars.\u201d\n Also Jung: \u201cZur Psychologie und Pathologie sogenannter okkulter\n Ph\u00e4nomene,\u201d and \u201c\u00dcber die Psychologie der Dementia praecox.\u201d Excellent\n examples are to be found in Schreber: \u201cDenkw\u00fcrdigkeiten eines\n Nervenkranken.\u201d Mutze, Leipzig.\n\nFootnote 52:\n\n \u201cJardin d\u2019\u00c9picure.\u201d\n\nFootnote 53:\n\n The figure of Judas acquires a great psychological significance as the\n priestly sacrificer of the Lamb of God, who, by this act, sacrifices\n himself at the same time. (Self-destruction.) Compare Pt. II of this\n work.\n\nFootnote 54:\n\n Compare with this the statements of Drews (\u201cThe Christ Myth\u201d), which\n are so violently combated by the blindness of our time. Clear-sighted\n theologians, like Kalthoff (\u201cEntstehung des Christentums,\u201d 1904),\n present as impersonal a judgment as Drews. Kalthoff says, \u201cThe sources\n from which we derive our information concerning the origin of\n Christianity are such that in the present state of historical research\n no historian would undertake the task of writing the biography of an\n historical Jesus.\u201d Ibid., p. 10: \u201cTo see behind these stories the life\n of a real historical personage, would not occur to any man, if it were\n not for the influence of rationalistic theology.\u201d Ibid., p. 9: \u201cThe\n divine in Christ, always considered an inner attribute and one with\n the human, leads in a straight line backward from the scholarly man of\n God, through the Epistles and Gospels of the New Testament, to the\n Apocalypse of Daniel, in which the theological imprint of the figure\n of Christ has arisen. At every single point of this line Christ shows\n superhuman traits; nowhere is He that which critical theology wished\n to make Him, simply a natural man, an historic individual.\u201d\n\nFootnote 55:\n\n Compare J. Burckhardt\u2019s letter to Albert Brenner (pub. by Hans Brenner\n in the Basle _Jahrbuch_, 1901): \u201cI have absolutely nothing stored away\n for the special interpretation of Faust. You are well provided with\n commentaries of all sorts. Hark! let us at once take the whole foolish\n pack back to the reading-room from whence they have come. What you are\n destined to find in Faust, that you will find by intuition. Faust is\n nothing else than pure and legitimate myth, a great primitive\n conception, so to speak, in which everyone can divine in his own way\n his own nature and destiny. Allow me to make a comparison: What would\n the ancient Greeks have said had a commentator interposed himself\n between them and the Oedipus legend? There was a chord of the Oedipus\n legend in every Greek which longed to be touched directly and respond\n in its own way. And thus it is with the German nation and Faust.\u201d\n\nFootnote 56:\n\n I will not conceal the fact that for a time I was in doubt whether I\n dare venture to reveal through analysis the intimate personality which\n the author, with a certain unselfish scientific interest, has exposed\n to public view. Yet it seemed to me that the writer would possess an\n understanding deeper than any objections of my critics. There is\n always some risk when one exposes one\u2019s self to the world. The absence\n of any personal relation with Miss Miller permits me free speech, and\n also exempts me from those considerations due woman which are\n prejudicial to conclusions. The person of the author is on that\n account just as shadowy to me as are her phantasies; and, like\n Odysseus, I have tried to let this phantom drink only enough blood to\n enable it to speak, and in so doing betray some of the secrets of the\n inner life.\n\n I have not undertaken this analysis, for which the author owes me but\n little thanks, for the pleasure of revealing private and intimate\n matters, with the accompanying embarrassment of publicity, but because\n I wished to show the secret of the individual as one common to all.\n\n\n CHAPTER II\n\nFootnote 57:\n\n A very beautiful example of this is found in C. A. Bernoulli: \u201cFranz\n Overbeck und Friedrich Nietzsche. Eine Freundschaft,\u201d 1908 (Pt. I, p.\n 72). This author depicts Nietzsche\u2019s behavior in Basle society: \u201cOnce\n at a dinner he said to the young lady at his side, \u2018I dreamed a short\n time ago that the skin of my hand, which lay before me on the table,\n suddenly became like glass, shiny and transparent, through which I saw\n distinctly the bones and the tissues and the play of the muscles. All\n at once I saw a toad sitting on my hand and at the same time I felt an\n irresistible compulsion to swallow the beast. I overcame my terrible\n aversion and gulped it down.\u2019 The young lady laughed. \u2018And do you\n laugh at that?\u2019 Nietzsche asked, his deep eyes fixed on his companion,\n half questioning, half sorrowful. The young lady knew intuitively that\n she did not wholly understand that an oracle had spoken to her in the\n form of an allegory and that Nietzsche had revealed to her a glimpse\n into the dark abyss of his inner self.\u201d On page 166 Bernoulli\n continues as follows: \u201cOne can perhaps see, behind that harmless\n pleasure of faultless exactness in dress, a dread of contamination\n arising from some mysterious and tormenting disgust.\u201d\n\n Nietzsche went to Basle when he was very young; he was then just at\n the age when other young people are contemplating marriage. Seated\n next to a young woman, he tells her that something terrible and\n disgusting is taking place in his transparent hand, something which he\n must take completely into his body. We know what illness caused the\n premature ending of Nietzsche\u2019s life. It was precisely this which he\n would tell the young lady, and her laughter was indeed discordant.\n\nFootnote 58:\n\n A whole series of psychoanalytic experiences could easily be produced\n here to illustrate this statement.\n\nFootnote 59:\n\n Ferenczi: \u201cIntrojektion und \u00dcbertragung,\u201d _Jahrbuch_, Pt. I (1912).\n\n\n CHAPTER III\n\nFootnote 60:\n\n The choice of words and comparisons is always significant. A\n psychology of travels and the unconscious forces co-operating with\n them is yet to be written.\n\nFootnote 61:\n\n This mental disturbance had until recently the very unfortunate\n designation, Dementia Praecox, given by Kraepelin. It is extremely\n unfortunate that this malady should have been discovered by the\n psychiatrists, for its apparently bad prognosis is due to this\n circumstance. Dementia praecox is synonymous with therapeutic\n hopelessness. How would hysteria appear if judged from the standpoint\n of psychiatry! The psychiatrist naturally sees in the institutions\n only the worst cases of dementia praecox, and as a consequence of his\n therapeutic helplessness he must be a pessimist. How deplorable would\n tuberculosis appear if the physician of an asylum for the incurable\n described the nosology of this disease! Just as little as the chronic\n cases of hysteria, which gradually degenerate in insane asylums, are\n characteristic of real hysteria, just so little are the cases of\n dementia praecox in asylums characteristic of those early forms so\n frequent in general practice, and which Janet has described under the\n name of Psychasthenia. These cases fall under Bleuler\u2019s description of\n Schizophrenia, a name which connotes a psychological fact, and might\n easily be compared with similar facts in hysteria. The term which I\n use in my private work for these conditions is Introversion Neurosis,\n by which, in my opinion, the most important characteristic of the\n condition is given, namely, the predominance of introversion over\n transference, which latter is the characteristic feature of hysteria.\n\n In my \u201cPsychology of Dementia Praecox\u201d I have not made any study of\n the relationship of the Psychasthenia of Janet. Subsequent experience\n with Dementia Praecox, and particularly the study of Psychasthenia in\n Paris, have demonstrated to me the essential relationship of Janet\u2019s\n group with the Introversion Neuroses (the Schizophrenia of Bleuler).\n\nFootnote 62:\n\n Compare the similar views in my article, \u201c\u00dcber die Psychologie der\n Dementia praecox,\u201d Halle 1907; and \u201cInhalt der Psychose,\u201d Deuticke,\n Wien 1908. Also Abraham: \u201cDie psychosexuellen Differenzen der Hysterie\n und der Dementia praecox,\u201d _Zentralblatt f\u00fcr Nervenheilkunde und\n Psychiatrie_, 1908. This author, in support of Freud, defines the\n chief characteristic of dementia praecox as Autoerotism, which as I\n have asserted is only one of the results of Introversion.\n\nFootnote 63:\n\n Freud, to whom I am indebted for an essential part of this view, also\n speaks of \u201cHeilungsversuch,\u201d the attempt toward cure, the search for\n health.\n\nFootnote 64:\n\n Miss Miller\u2019s publication gives no hint of any knowledge of\n psychoanalysis.\n\nFootnote 65:\n\n Here I purposely give preference to the term \u201cImago\u201d rather than to\n the expression \u201cComplex,\u201d in order, by the choice of terminology, to\n invest this psychological condition, which I include under \u201cImago,\u201d\n with living independence in the psychical hierarchy, that is to say,\n with that autonomy which, from a large experience, I have claimed as\n the essential peculiarity of the emotional complex. (Compare \u201cThe\n Psychology of Dementia Praecox.\u201d) My critics, Isserlin especially,\n have seen in this view a return to medieval psychology, and they have,\n therefore, rejected it utterly. This \u201creturn\u201d took place on my part\n consciously and intentionally because the phantastic, projected\n psychology of ancient and modern superstition, especially demonology,\n furnishes exhaustive evidence for this point of view. Particularly\n interesting insight and confirmation is given us by the insane\n Schreber in an autobiography (\u201cDenkw\u00fcrdigkeiten eines Nervenkranken,\u201d\n Mutze, Leipzig), where he has given complete expression to the\n doctrine of autonomy.\n\n \u201cImago\u201d has a significance similar on the one hand to the\n psychologically conceived creation in Spitteler\u2019s novel \u201cImago,\u201d and\n upon the other hand to the ancient religious conception of \u201cimagines\n et lares.\u201d\n\nFootnote 66:\n\n Compare my article, \u201cDie Bedeutung des Vaters f\u00fcr das Schicksal des\n Einzelnen.\u201d\n\nFootnote 67:\n\n As is well known, Anaxagoras developed the conception that the living\n primal power (Urpotenz) of \u03bd\u03bf\u1fe6\u03c2 (mind) imparts movement, as if by a\n blast of wind, to the dead primal power (Urpotenz) of matter. There is\n naturally no mention of sound. This \u03bd\u03bf\u1fe6\u03c2, which is very similar to the\n later conception of Philo, the \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c3\u03c0\u03b5\u03c1\u03bc\u03b1\u03c4\u03b9\u03ba\u03cc\u03c2 of the Gnostics and\n the Pauline \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (spirit) as well as to the \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 of the\n contemporary Christian theologians, has rather the old mythological\n significance of the fructifying breath of the winds, which impregnated\n the mares of Lusitania, and the Egyptian vultures. The animation of\n Adam and the impregnation of the Mother of God by the \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 are\n produced in a similar manner. The infantile incest phantasy of one of\n my patients reads: \u201cthe father covered her face with his hands and\n blew into her open mouth.\u201d\n\nFootnote 68:\n\n Haydn\u2019s \u201cCreation\u201d might be meant.\n\nFootnote 69:\n\n See Job xvi: 1\u201311.\n\nFootnote 70:\n\n I recall the case of a young insane girl who continually imagined that\n her innocence was suspected, from which thought she would not allow\n herself to be dissuaded. Gradually there developed out of her\n defensive attitude a correspondingly energetic positive erotomania.\n\nFootnote 71:\n\n Compare the preceding footnote with the text of Miss Miller\u2019s.\n\nFootnote 72:\n\n The case is published in \u201cZur Psychologie und Pathologie sogenannter\n okkulter Ph\u00e4nomene.\u201d Mutze, Leipzig 1902.\n\nFootnote 73:\n\n Compare Freud\u2019s \u201cAnalyse der Phobie eines f\u00fcnfj\u00e4hrigen Knaben,\u201d\n _Jahrbuch_, Vol. I, 1st half; also Jung: \u201cKonflikte der kindlichen\n Seele,\u201d _Jahrbuch_, II, Vol. I.\n\nFootnote 74:\n\n Others do not make use of this step, but are directly carried away by\n Eros.\n\nFootnote 75:\n\n The heaven above, the heaven below, the sky above, the sky below, all\n things above, all things below, decline and rise.\n\nFootnote 76:\n\n \u201cLa sagesse et la destin\u00e9e.\u201d\n\nFootnote 77:\n\n This time I shall hardly be spared the reproach of mysticism. But\n perhaps the facts should be further considered; doubtless the\n unconscious contains material which does not rise to the threshold of\n consciousness. The analysis dissolves these combinations into their\n historical determinants, for it is one of the essential tasks of\n analysis to render impotent by dissolution the content of the\n complexes competing with the proper conduct of life. Psychoanalysis\n works backwards like the science of history. Just as the largest part\n of the past is so far removed that it is not reached by history, so\n too the greater part of the unconscious determinants is unreachable.\n History, however, knows nothing of two kinds of things, that which is\n hidden in the past and that which is hidden in the future. Both\n perhaps might be attained with a certain probability; the first as a\n postulate, the second as an historical prognosis. In so far as\n to-morrow is already contained in to-day, and all the threads of the\n future are in place, so a more profound knowledge of the past might\n render possible a more or less far-reaching and certain knowledge of\n the future. Let us transfer this reasoning, as Kant has already done,\n to psychology. Then necessarily we must come to the same result. Just\n as traces of memory long since fallen below the threshold of\n consciousness are accessible in the unconscious, so too there are\n certain very fine subliminal combinations of the future, which are of\n the greatest significance for future happenings in so far as the\n future is conditioned by our own psychology. But just so little as the\n science of history concerns itself with the combinations for the\n future, which is the function of politics, so little, also, are the\n psychological combinations for the future the object of analysis; they\n would be much more the object of an infinitely refined psychological\n synthesis, which attempts to follow the natural current of the libido.\n This we cannot do, but possibly this might happen in the unconscious,\n and it appears as if from time to time, in certain cases, significant\n fragments of this process come to light, at least in dreams. From this\n comes the prophetic significance of the dream long claimed by\n superstition.\n\n The aversion of the scientific man of to-day to this type of thinking,\n hardly to be called phantastic, is merely an overcompensation to the\n very ancient and all too great inclination of mankind to believe in\n prophesies and superstitions.\n\nFootnote 78:\n\n Dreams seem to remain spontaneously in the memory just so long as they\n give a correct r\u00e9sum\u00e9 of the psychologic situation of the individual.\n\nFootnote 79:\n\n How paltry are the intrinsic ensemble and the detail of the erotic\n experience, is shown by this frequently varied love song which I quote\n in its epirotic form:\n\n EPIROTIC LOVE SONG\n\n (_Zeitschrift des Vereines f\u00fcr Volkskunde_, XII, p. 159.)\n\n O Maiden, when we kissed, then it was night; who saw us?\n A night Star saw us, and the moon,\n And it leaned downward to the sea, and gave it the tidings,\n Then the Sea told the rudder, the rudder told the sailor,\n The sailor put it into song, then the neighbor heard it,\n Then the priest heard it and told my mother,\n From her the father heard it, he got in a burning anger,\n They quarrelled with me and commanded me and they have forbidden me\n Ever to go to the door, ever to go to the window.\n And yet I will go to the window as if to my flowers,\n And never will I rest till my beloved is mine.\n\nFootnote 80:\n\n Job xli: 13 (Leviathan).\n\n \u201c21. His breath kindleth coals, and a flame goeth out of his mouth.\n\n \u201c22. In his neck remaineth strength, and sorrow is turned into joy\n before him.\n\n \u201c24. His heart is as firm as a stone; yea, as hard as a piece of the\n nether millstone.\n\n \u201c25. When he raiseth up himself, the mighty are afraid: by reason of\n breakings they purify themselves.\n\n \u201c33. Upon earth there is not his like who is made without fear.\n\n \u201c34. He beholdeth all high things: he is a king over all the children\n of pride.\u201d\n\nChapter xlii.\n\n \u201c1. Then Job answered the Lord, and said,\n\n \u201c2. I know that thou canst do everything, and that no thought can be\n withholden from thee.\u201d\n\nFootnote 81:\n\nThe theriomorphic attributes are lacking in the Christian religion\nexcept as remnants, such as the Dove, the Fish and the Lamb. The latter\nis also represented as a Ram in the drawings in the Catacombs. Here\nbelong the animals associated with the Evangelists which particularly\nneed historical explanation. The Eagle and the Lion were definite\ndegrees of initiation in the Mithraic mysteries. The worshippers of\nDionysus called themselves \u03b2\u03cc\u03b5\u03c2 because the god was represented as a\nbull; likewise the \u1f04\u03c1\u03ba\u03c4\u03bf\u03b9 of Artemis, conceived of as a she-bear. The\nAngel might correspond to the \u1f21\u03bb\u03b9\u03cc\u03b4\u03c1\u03bf\u03bc\u03bf\u03b9 of the Mithras mysteries. It is\nindeed an exquisite invention of the Christian phantasy that the animal\ncoupled with St. Anthony is the pig, for the good saint was one of those\nwho were subjected to the devil\u2019s most evil temptations.\n\nFootnote 82:\n\nCompare Pfister\u2019s notable article: \u201cDie Fr\u00f6mmigkeit des Grafen Ludwig\nvon Zinzendorf.\u201d Wien 1910.\n\nFootnote 83:\n\nThe Book of Job, originating at a later period under non-Jewish\ninfluences, is a striking presentation of individual projection\npsychology.\n\nFootnote 84:\n\n\u201cIf we say we have no sin, we deceive ourselves, and the truth is not in\nus\u201d (_I John_ i: 8).\n\nFootnote 85:\n\n\u201cSurely he has borne our griefs and carried our sorrows\u201d (_Isaiah_ liii:\n4).\n\nFootnote 86:\n\n\u201cBear ye one another\u2019s burdens\u201d (_Galatians_ vi: 2).\n\nFootnote 87:\n\nGod is Love, corresponding to the platonic \u201cEros\u201d which unites humanity\nwith the transcendental.\n\nFootnote 88:\n\nCompare Reitzenstein (\u201cDie hellenistischen Mysterienreligionen,\u201d Leipzig\nand Berlin 1910, p. 20): \u201cAmong the various forms with which a primitive\npeople have represented the highest religious consecration, union with\nGod, belongs necessarily that of the sexual union, in which man\nattributes to his semen the innermost nature and power of God. That\nwhich was in the first instance wholly a sensual act becomes in the most\nwidely separated places, independently, a sacred act, in which the god\nis represented by a human deputy or his symbol the Phallus.\u201d\n\nFootnote 89:\n\nTake as an example among many others the striking psychologic\ndescription of the fate of Alypius, in the \u201cConfessions\u201d of St.\nAugustine (Bk. VI, Ch. 7): \u201cOnly the moral iniquity of Carthage,\nexpressed in the absolute wildness of its worthless spectacles, had\ndrawn him down into the whirlpool of this misery. [Augustine, at that\ntime a teacher of Logic, through his wisdom had converted Alypius.] He\nrose up after those words from the depths of the mire, into which he had\nwillingly let himself be submerged, and which had blinded him with fatal\npleasure. He stripped the filth from off his soul with courageous\nabstemiousness. All the snares of the Hippodrome no longer perplexed\nhim. Thereupon Alypius went to Rome in order to study law; there he\nbecame a backslider. He was transported to an unbelievable degree by an\nunfortunate passion for gladiatorial shows. Although in the beginning he\nabominated and cursed these shows, one evening some of his friends and\nfellow-students, whom he met after they had dined, in spite of his\npassionate refusals and the exertion of all the power of his resistance,\ndragged him with friendly violence to the Amphitheatre on the occasion\nof a cruel and murderous exhibition. At the time he said to them, \u2018If\nyou drag my body to that place and hold it there, can you turn my mind\nand my eyes to that spectacle?\u2019 In spite of his supplications they\ndragged him with them, eager to know if he would be able to resist the\nspectacle. When they arrived they sat down where place was still left,\nand all glowed with inhuman delight. He closed his eyes and forbade his\nsoul to expose itself to such danger. O, if he had also stopped up his\nears! When some one fell in combat and all the people set up a mighty\nshout, he stifled his curiosity and prepared proudly to scorn the sight,\nconfident that he could view the spectacle if he so desired. And his\nsoul was overcome with terrible wounds, like the wounds of the body\nwhich he desired to see, and souls more miserable than the one whose\nfall had caused the outcry, which pressing through his ears, had opened\nhis eyes, so that his weakness had been bared. Through this he could be\nstruck and thrown down, for he had the feeling of confidence more than\nstrength, and he was the weaker because he trusted himself to this and\nnot to Thee. When he saw the blood, then at the same time he drew in the\ndesire for blood, and no longer turned away but directed his looks\nthither. The fury took possession of him and yet he did not know it; he\ntook delight in the wicked combat and was intoxicated by the bloody\npleasure. Now he was no longer the same as when he had come, and he was\nthe true accomplice of those who first had dragged him there. What more\nis there to say? He saw, he cried out, he was inflamed, and he carried\naway with him the insane longing, which enticed him again to return, not\nonly in the company of those who first had dragged him with them, but\ngoing ahead of all and leading others.\u201d\n\nFootnote 90:\n\nDestiny.\n\nFootnote 91:\n\nCompare the prayer of the so-called Mithraic Liturgy (pub. by\nDieterich). There, characteristic places are to be found, such for\ninstance as: \u03c4\u1fc6\u03c2 \u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03af\u03bd\u03b7\u03c2 \u03bc\u03bf\u03c5 \u03c8\u03c5\u03c7\u03b9\u03ba\u1fc6\u03c2 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03c9\u03c2 \u1f24\u03bd \u1f10\u03b3\u1f7c \u03c0\u03ac\u03bb\u03b9\u03bd\n\u03bc\u03b5\u03c4\u03b1\u03c0\u03b1\u03c1\u03b1\u03bb\u03ae\u03bc\u03c8\u03bf\u03bc\u03b1\u03b9 \u03bc\u03b5\u03c4\u1f70 \u03c4\u1f74\u03bd \u1f10\u03bd\u03b5\u03c3\u03c4\u1ff6\u03c3\u03b1\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03c4\u03b5\u03c0\u03b5\u03af\u03b3\u03bf\u03c5\u03c3\u03ac\u03bd \u03bc\u03b5 \u03c0\u03b9\u03ba\u03c1\u1f70\u03bd \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7\u03bd\n\u1f01\u03c7\u03c1\u03b5\u03bf\u03ba\u03cc\u03c0\u03b7\u03c4\u03bf\u03bd (The human soul force which I, weighed down by guilt, would\nagain attain, because of the present bitter need oppressing me),\n\u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03bf\u1fe6\u03bc\u03b1\u03b9 \u1f15\u03bd\u03b5\u03ba\u03b1 \u03c4\u1fc6\u03c2 \u03ba\u03b1\u03c4\u03b5\u03c0\u03b5\u03b9\u03b3\u03bf\u03cd\u03c3\u03b7\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03b9\u03ba\u03c1\u1fb6\u03c2 \u1f00\u03c0\u03b1\u03c1\u03b1\u03b9\u03c4\u03ae\u03c4\u03bf\u03c5 \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7\u03c2 (On\naccount of the oppressing bitter and inexorable need).\n\nFrom the speech of the High Priest (Apuleius: \u201cMetamorphoses,\u201d lib. XI,\n248) a similar train of thought may be gathered. The young philosopher\nLucius was changed into an ass, that continuously rutting animal which\nIsis hated. Later he was released from the enchantment and initiated\ninto the mysteries of Isis. When he was freed from the spell the priest\nspeaks as follows: \u201cLubrico virentis aetatulae, ad serviles delapsus\nvoluptates, curiositatis improsperae sinistrum praemium reportasti.\u2014Nam\nin eos, quorum sibi vitas servitium Deae nostrae majestas vindicavit,\nnon habet locum casus infestus\u2014in tutelam jam receptus es Fortunae, sed\nvidentis\u201d (But falling into the slavery of pleasure, in the wantonness\nof buxom youth, you have reaped the inauspicious reward of your\nill-fated curiosity\u2014for direful calamity has no power over those whose\nlives the majesty of our Goddess has claimed for her own service.\u2014You\nare now received under the guardianship of fortune, but of a fortune who\ncan see). In the prayer to the Queen of Heaven, Isis, Lucius says: \u201cQua\nfatorum etiam inextricabiliter contorta retractas licia et Fortunae\ntempestates mitigas, et stellarum noxios meatus cohibes\u201d (By which thou\ndost unravel the inextricably entangled threads of the fates, and dost\nassuage the tempests of fortune and restrain the malignant influences of\nthe stars).\u2014Generally it was the purpose of the rite to destroy the\n\u201cevil compulsion of the star\u201d by magic power.\n\nThe power of fate makes itself felt unpleasantly only when everything\ngoes against our will; that is to say when we no longer find ourselves\nin harmony with ourselves. As I endeavored to show in my article, \u201cDie\nBedeutung des Vaters,\u201d etc., the most dangerous power of fate lies in\nthe infantile libido fixation, localized in the unconscious. The power\nof fate reveals itself at closer range as a compulsion of the libido;\nwherefore Maeterlinck justly says that a Socrates could not possibly be\na tragic hero of the type of Hamlet. In accordance with this conception\nthe ancients had already placed \u03b5\u1f31\u03bc\u03b1\u03c1\u03bc\u03ad\u03bd\u03b7 (destiny) in relation to\n\u201cPrimal Light,\u201d or \u201cPrimal Fire.\u201d In the Stoic conception of the primal\ncause, the warmth spread everywhere, which has created everything and\nwhich is therefore Destiny. (Compare Cumont: \u201cMysterien des Mithra,\u201d p.\n83.) This warmth is, as will later be shown, a symbol of the libido.\nAnother conception of the Ananke (necessity) is, according to the Book\nof Zoroaster, \u03c0\u03b5\u03c1\u1f76 \u03c6\u03cd\u03c3\u03b5\u03c9\u03c2 (concerning nature), that the air as wind had\nonce a connection with fertility. I am indebted to Rev. Dr. Keller of\nZurich for calling my attention to Bergson\u2019s conception of the \u201cdur\u00e9e\ncr\u00e9atrice.\u201d\n\nFootnote 92:\n\nPower for putting in motion.\n\nFootnote 93:\n\nSchiller says in \u201cWallenstein\u201d: \u201cIn your breast lie the constellations\nof your fate.\u201d \u201cOur fates are the result of our personality,\u201d says\nEmerson in his \u201cEssays.\u201d Compare with this my remarks in \u201cDie Bedeutung\ndes Vaters.\u201d\n\nFootnote 94:\n\nThe ascent to the \u201cIdea\u201d is described with unusual beauty in Augustine\n(Bk. X, Ch. 8). The beginning of Ch. 8 reads: \u201cI will raise myself over\nthis force of my nature, step by step ascending to Him who has made me.\nI will come to the fields and the spacious palaces of my memory.\u201d\n\nFootnote 95:\n\nThe followers of Mithra also called themselves Brothers. In\nphilosophical speech Mithra was Logos emanating from God. (Cumont:\n\u201cMyst. des Mithra,\u201d p. 102.)\n\nBesides the followers of Mithra there existed many Brotherhoods which\nwere called Thiasai and probably were the organizations from which the\nChurch developed later. (A. Kalthoff: \u201cDie Entstehung des\nChristentums.\u201d)\n\nFootnote 96:\n\nAugustine, who stood in close relation to that period of transition not\nonly in point of time but also intellectually, writes in his\n\u201cConfessions\u201d (Bk. VI, Ch. 16):\n\n\u201cNor did I, unhappy, consider from what source it sprung, that even on\nthese things, foul as they were, I with pleasure discoursed with my\ncarnal pleasures. And yet these friends I loved for themselves only, and\nfriends; nor could I, even according to the notions I then had of\nhappiness, be happy without friends, amid what abundance soever of I\nfelt that I was beloved of them for myself only. O, crooked paths! Woe\nto the audacious soul, which hoped, by forsaking Thee, to gain some\nbetter thing! Turned it hath, and turned again, upon back, sides, and\nbelly, yet all was painful, and Thou alone rest!\u201d (Trans. by Pusey.)\n\nIt is not only an unpsychologic but also an unscientific method of\nprocedure to characterize offhand such effects of religion as\nsuggestion. Such things are to be taken seriously as the expression of\nthe deepest psychologic need.\n\nFootnote 97:\n\nBoth religions teach a pronounced ascetic morality, but at the same time\na morality of action. The last is true also of Mithracism. Cumont says\nthat Mithracism owed its success to the value of its morale: \u201cThis\nstimulated to action in an extraordinary degree\u201d (\u201cMyst. des Mithra\u201d).\nThe followers of Mithra formed a \u201csacred legion\u201d for battle against\nevil, and among them were virgins (nuns) and continents (ascetics).\nWhether these brotherhoods had another meaning\u2014that is, an\neconomic-communistic one\u2014is something I will not discuss now. Here only\nthe religious-psychologic aspects interest us. Both religions have in\ncommon the idea of the divine sacrifice. Just as Christ sacrificed\nhimself as the Lamb of God, so did Mithra sacrifice his Bull. This\nsacrifice in both religions is the heart of the Mysteries. The\nsacrificial death of Christ means the salvation of the world; from the\nsacrifice of the bull of Mithra the entire creation springs.\n\nFootnote 98:\n\nThis analytic perception of the roots of the Mystery Religions is\nnecessarily one-sided, just as is the analysis of the basis of the\nreligious poem. In order to understand the actual causes of the\nrepression in Miss Miller one must delve into the moral history of the\npresent; just as one is obliged to seek in the ancient moral and\neconomic history the actual causes of repression which have given rise\nto the Mystery cults. This investigation has been brilliantly carried\nout by Kalthoff. (See his book, \u201cDie Entstehung des Christentums,\u201d\nLeipzig 1904.) I also refer especially to Pohlmann\u2019s \u201cGeschichte des\nantiken Kommunismus und Sozialismus\u201d; also to B\u00fccher: \u201cDie Aufst\u00e4nde der\nunfreien Arbeiter 143 bis 129 v. Chr.,\u201d 1874.\n\nThe other cause of the enormous introversion of the libido in antiquity\nis probably to be found in the fact that an unbelievably large part of\nthe people suffered in the wretched state of slavery. It is inevitable\nthat finally those who bask in good fortune would be infected in the\nmysterious manner of the unconscious, by the deep sorrow and still\ndeeper misery of their brothers, through which some were driven into\norgiastic furies. Others, however, the better ones, sank into that\nstrange world-weariness and satiety of the intellectuals of that time.\nThus from two sources the great introversion was made possible.\n\nFootnote 99:\n\nCompare Freud: \u201cThe Interpretation of the Dream.\u201d\n\nFootnote 100:\n\nCompare Freud: \u201cSublimation,\u201d in \u201cThree Contributions to the Sexual\nTheory.\u201d\n\nFootnote 101:\n\nIn a manner which is closely related to my thought, Kalthoff\n(\u201cEntstehung des Christentums\u201d) understands the secularizing of the\nreligious interest as a new incarnation of the \u03bb\u03cc\u03b3\u03bf\u03c2 (word). He says:\n\u201cThe profound grasp of the soul of nature evidenced in modern painting\nand poetry, the living intuitive feeling which even science in its most\naustere works can no longer do without, enables us easily to understand\nhow the Logos of Greek philosophy which assigned its place in the world\nto the old Christ type, clothed in its world-to-come significance\ncelebrated a new incarnation.\u201d\n\nFootnote 102:\n\nIt seems, on account of the isolation of the cult, that this fact was\nthe cause of its ruin as well, because the eyes of that time were\nblinded to the beauty of nature. Augustine (Bk. X, Ch. 6) very justly\nremarks: \u201cBut they [men] were themselves undone through love for her\n[creation].\u201d\n\nFootnote 103:\n\nAugustine (ibid.): \u201cBut what do I love when I love Thee, Oh God? Not the\nbodily form, nor the earthly sweetness, nor the splendor of the light,\nso dear to these eyes; nor the sweet melodies of the richly varied\nsongs; not the flowers and the sweet scented ointments and spices of\nlovely fragrance; not manna and honey; not the limbs of the body whose\nembraces are pleasant to the flesh. I do not love these when I love my\nGod, and yet the light, the voice, the fragrance, the food, the embrace\nof my inner man; when these shine into my soul, which no space contains,\nwhich no time takes away, where there is a fragrance which the wind does\nnot blow away, where there is a taste which no gluttony diminishes and\nwhere harmony abides which no satiety can remove\u2014that is what I love,\nwhen I love my God.\u201d (Perhaps a model for Zarathustra: \u201cDie sieben\nSiegel,\u201d Nietzsche\u2019s works, VI, p. 33 ff.)\n\nFootnote 104:\n\nCumont: \u201cDie Mysterien des Mithra. Ein Beitrag zur Religionsgeschichte\nder r\u00f6mischen Kaiserzeit.\u201d \u00dcbersetzt von Gehrich, Leipzig 1903, p. 109.\n\nFootnote 105:\n\n41st Letter to Lucilius.\n\nFootnote 106:\n\nIbid.\n\n\n CHAPTER IV\n\nFootnote 107:\n\nComplexes are apt to be of the greatest stability, although their\noutward forms of manifestation change kaleidoscopically. A large number\nof experimental studies have entirely convinced me of this fact.\n\nFootnote 108:\n\nJulian the Apostate made the last, unsuccessful attempt to cause the\ntriumph of Mithracism over Christianity.\n\nFootnote 109:\n\nThis solution of the libido problem was brought about in a similar\nmanner by the flight from the world during the first Christian century.\n(The cities of the Anchorites in the deserts of the Orient.) People\nmortified themselves in order to become spiritual and thus escape the\nextreme brutality of the decadent Roman civilization. Asceticism is\nforced sublimation, and is always to be found where the animal impulses\nare still so strong that they must be violently exterminated. The masked\nself-murder of the ascetic needs no further biologic proof.\n\nChamberlain (\u201cFoundations of the Nineteenth Century\u201d) sees in the\nproblem a biologic suicide because of the enormous amount of\nillegitimacy among Mediterranean peoples at that time. I believe that\nillegitimacy tends rather to mediocrity and to living for pleasure. It\nappears after all that there were, at that time, fine and noble people\nwho, disgusted with the frightful chaos of that period which was merely\nan expression of the disruption of the individual, put an end to their\nlives, and thus caused the death of the old civilization with its\nendless wickedness.\n\nFootnote 110:\n\n \u201cThe last age of Cumean prophecy has come already!\n Over again the great series of the ages commences:\n Now too returns the Virgin, return the Saturnian kingdoms;\n Now at length a new progeny is sent down from high Heaven.\n Only, chaste Lucina, to the boy at his birth be propitious,\n In whose time first the age of iron shall discontinue,\n And in the whole world a golden age arise: now rules thy Apollo.\n\n \u201cUnder thy guidance, if any traces of our guilt continue,\n Rendered harmless, they shall set the earth free from fear forever,\n He shall partake of the life of the gods, and he shall see\n Heroes mingled with gods, and he too shall be seen by them.\n And he shall rule a peaceful world with his father\u2019s virtues.\u201d\n\nFootnote 111:\n\n\u0394\u03af\u03ba\u03b7 (Justice), daughter of Zeus and Themis, who, after the Golden Age,\nforsook the degenerate earth.\n\nFootnote 112:\n\nThanks to this eclogue, Virgil later attained the honor of being a\nsemi-Christian poet. To this he owes his position as guide to Dante.\n\nFootnote 113:\n\nBoth are represented not only as Christian, but also as Pagan. Essener\nand Therapeuten were quasi orders of the Anchorites living in the\ndesert. Probably, as, for instance, may be learned from Apuleius\n(\u201cMetamorphoses,\u201d lib. XI), there existed small settlements of mystics\nor consecrated ones around the sacred shrines of Isis and Mithra. Sexual\nabstinence and celibacy were also known.\n\nFootnote 114:\n\n \u201cBelow the hills, a marshy plain\n Infects what I so long have been retrieving:\n This stagnant pool likewise to drain\n Were now my latest and my best achieving.\n To many millions following let me furnish soil.\u201d\n\nThe analogy of this expression with the quotation above is striking.\n\nFootnote 115:\n\nCompare Breuer and Freud: \u201cStudien \u00fcber Hysterie\u201d; also Bleuler: \u201cDie\nPsychoanalyse Freuds,\u201d _Jahrbuch_, 1910, Vol. II, 2nd half.\n\nFootnote 116:\n\nFaust (in suicide monologue):\n\n \u201cOut on the open ocean speeds my dreaming!\n The glassy flood before my feet is gleaming!\n A new day beckons to a newer shore!\n\n A fiery chariot, borne on buoyant pinions,\n Sweeps near me now; I soon shall ready be\n To pierce the ether\u2019s high, unknown dominions,\n To reach new spheres of pure activity!\n This godlike rapture, this supreme existence\n Do I, but now a worm, deserve to track?\n Yes, resolute to reach some brighter distance;\n On Earth\u2019s fair sun I turn my back!\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n Ah, that no wing can lift me from the soil,\n Upon its tract to follow, follow soaring!\n Then would I see eternal Evening gild\n The silent world beneath me glowing.\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n And now before mine eyes expands the ocean,\n With all its bays in shining sleep!\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n The new-born impulse fires my mind,\n I hasten on, his beams eternal drinking.\u201d\n\nWe see it is the same longing and the same sun.\n\nFootnote 117:\n\nCompare Jung: \u201cDiagnost. Assoc. Stud.\u201d; also \u201cThe Psychology of Dementia\nPraecox,\u201d Chs. II and III.\n\nFootnote 118:\n\nAccording to the Christian conception _God is Love_.\n\nFootnote 119:\n\nApuleius (\u201cMet.,\u201d lib. XI, 257): \u201cAt manu dextera gerebam flammis\nadultam facem: et caput decora corona cinxerat palmae candidae foliis in\nmodum radiorum prosistentibus. Sic ad instar solis exornato et in vicem\nsimulacri constituto\u201d (Then in my right hand I carried a burning torch;\nwhile a graceful chaplet encircled my head, the shining leaves of the\npalm tree projecting from it like rays of light. Thus arrayed like the\nsun, and placed so as to resemble a statue).\n\nFootnote 120:\n\nThe parallel in the Christian mysteries is the crowning with the crown\nof thorns, the exhibition and mocking of the Savior.\n\nFootnote 121:\n\nSacred word.\n\nFootnote 122:\n\nI am a star wandering about with you, and flaming up from the depths.\n\nFootnote 123:\n\nIn the same way the Sassanian Kings called themselves \u201cBrothers of the\nSun and of the Moon.\u201d In Egypt the soul of every ruler was a\nreduplication of the Sun Horus, an incarnation of the sun.\n\nFootnote 124:\n\n\u201cThe rising at day out of the Underworld.\u201d Erman: \u201cAegypten,\u201d p. 409.\n\nFootnote 125:\n\nCompare the coronation above. Feather, a symbol of power. Feather crown,\na crown of rays, halo. Crowning, as such, is an identification with the\nsun. For example, the spiked crown upon the Roman coins made its\nappearance at the time when the C\u00e6sars were identified with _Sol\ninvictus_ (\u201cSolis invicti comes\u201d). The halo is the same, that is to say,\nan image of the sun, just as is the tonsure. The priests of Isis had\nsmooth-shaven heads like stars. (See Apuleius, \u201cMetamorphoses.\u201d)\n\nFootnote 126:\n\nCompare with this my statements in \u201c\u00dcber die Bedeutung des Vaters f\u00fcr\ndas Schicksal des Einzelnen.\u201d Deuticke, Wien.\n\nFootnote 127:\n\nIn the text of the so-called Mithra Liturgy are these lines: \u201c\u0395\u03b3\u03ce \u03b5\u1f34\u03bc\u03b9\n\u03c3\u03cd\u03bc\u03c0\u03bb\u03b1\u03bd\u03bf\u03c2 \u1f51\u03bc\u1fd6\u03bd \u1f00\u03c3\u03c4\u1f74\u03c1 \u03ba\u03b1\u1f76 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b2\u03ac\u03b8\u03bf\u03c5\u03c2 \u1f00\u03bd\u03b1\u03bb\u03ac\u03bc\u03c0\u03c9\u03bd\u2014\u03c4\u03b1\u1fe6\u03c4\u03ac \u03c3\u03bf\u03bd \u03b5\u1f30\u03c0\u03cc\u03bd\u03c4\u03bf\u03c2\n\u03b5\u1f50\u03b8\u03ad\u03c9\u03c2 \u1f41 \u03b4\u03af\u03c3\u03ba\u03bf\u03c2 \u1f01\u03c0\u03bb\u03c9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9\u201d (I am a star wandering about with you and\nflaming up from the depths. When thou hast said this, immediately the\ndisc of the sun will unfold). The mystic through his prayers implored\nthe divine power to cause the disc of the sun to expand. In the same way\nRostand\u2019s \u201cChantecler\u201d causes the sun to rise by his crowing.\n\n\u201cFor verily I say unto you, If ye have faith as a grain of mustard seed,\nye shall say unto this mountain, Remove hence to yonder place; and it\nshall remove; and nothing shall be impossible unto you\u201d (Matthew xvii:\n20).\n\nFootnote 128:\n\nCompare especially the words of the Gospel of John: \u201cI and my Father are\none\u201d (John x: 30). \u201cHe that hath seen me hath seen the Father\u201d (John\nxiv: 9). \u201cBelieve me that I am in the Father, and the Father in me\u201d\n(John xiv: 11). \u201cI came forth from the Father, and am come into the\nworld; again, I leave the world, and go to the Father\u201d (John xvi: 28).\n\u201cI ascend unto my Father, and your Father; and to my God, and your God\u201d\n(John xx: 17).\n\nFootnote 129:\n\nSee the footnote on p. 137 of text.\n\nFootnote 130:\n\nHear me, grant me my prayer\u2014Binding together the fiery bolts of heaven\nwith spirit, two-bodied fiery sky, creator of humanity, fire-breathing,\nfiery-spirited, spiritual being rejoicing in fire, beauty of humanity,\nruler of humanity of fiery body, light-giver to men, fire-scattering,\nfire-agitated, life of humanity, fire-whirled, mover of men who\nconfounds with thunder, famed among men, increasing the human race,\nenlightening humanity, conqueror of stars.\n\nFootnote 131:\n\nTwo-bodied: an obscure epithet, if one does not admit that the dual life\nof the redeemed, taught in the mysteries of that time, was attributed to\nGod, that is to say, to the libido. Compare the Pauline conception of\nthe \u03c3\u1ff6\u03bc\u03b1 \u03c3\u03b1\u03c1\u03ba\u03b9\u03ba\u03cc\u03bd and \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03cc\u03bd (carnal and spiritual body). In the\nMithraic worship, Mithra seems to be the divine spirit, while Helios is\nthe material god; to a certain extent the visible lieutenant of the\ndivinity. Concerning the confusion between Christ and Sol, see below.\n\nFootnote 132:\n\nCompare Freud: \u201cThree Contributions to the Sexual Theory.\u201d\n\nFootnote 133:\n\nRenan (\u201cDialogues et fragments philosophiques,\u201d p. 168) says: \u201cBefore\nreligion had reached the stage of proclaiming that God must be put into\nthe absolute and ideal, that is to say, beyond this world, one worship\nalone was reasonable and scientific: that was the worship of the sun.\u201d\n\nFootnote 134:\n\nThe path of the visible Gods will appear through the sun, the God my\nfather.\n\nFootnote 135:\n\nBuber: \u201cEkstat. Konfess.,\u201d p. 51 and on.\n\nFootnote 136:\n\n\u201cLiebesges\u00e4nge an Gott,\u201d cited by Buber: \u201cEkstat. Konfess.,\u201d p. 40. An\nallied symbolism is found in Carlyle: \u201cThe great fact of existence is\ngreat to him. Fly as he will, he can not get out of the awful presence\nof this reality. His mind is so made; he is great by that first of all.\nFearful and wonderful, real is life, real is death, is this universe to\nhim. Though all men should forget its truth, and walk in a vain show, he\ncan not. At all moments the Flame-image glares in upon him\u201d (\u201cHeroes and\nHero-Worship\u201d).\n\nOne can select from literature at random. For example, S. Friedl\u00e4nder\n(Berlin-Halensee) says in _Jugend_, 1910, No. 35, p. 823: \u201cHer longing\ndemands from the beloved only the purest. Like the sun, it burns to\nashes with the flame of excessive life, which refuses to be light,\u201d and\nso on.\n\nFootnote 137:\n\nBuber: Ibid., p. 45.\n\nFootnote 138:\n\nI emphasize this passage because its idea contains the psychological\nroot of the \u201cWandering of the soul in Heaven,\u201d the conception of which\nis very ancient. It is a conception of the wandering sun which from its\nrising to its setting wanders over the world. The wandering gods are\nrepresentations of the sun, that is, symbols of the libido. This\ncomparison is indelibly impressed in the human phantasy as is shown by\nthe poem of Wesendonck:\n\nGRIEF.\n\n The sun, every evening weeping,\n Reddens its beautiful eyes for you;\n When early death seizes you,\n Bathing in the mirror of the sea.\n\n Still in its old splendor\n The glory rises from the dark world;\n You awaken anew in the morning\n Like a proud conqueror.\n\n Ah, why then should I lament,\n When my heart, so heavy, sees you?\n Must the sun itself despair?\n Must the sun set?\n\n And does death alone bear life?\n Do griefs alone give joys?\n O, how grateful I am that\n Such pains have given me nature!\n\nAnother parallel is in the poem of Ricarda Huch:\n\n As the earth, separating from the sun,\n Withdraws in quick flight into the stormy night,\n Starring the naked body with cold snow,\n Deafened, it takes away the summer joy.\n And sinking deeper in the shadows of winter,\n Suddenly draws close to that which it flees,\n Sees itself warmly embraced with rosy light\n Leaning against the lost consort.\n Thus I went, suffering the punishment of exile,\n Away from your countenance, into the ancient place.\n Unprotected, turning to the desolate north,\n Always retreating deeper into the sleep of death;\n And then would I awake on your heart,\n Blinded by the splendor of the dawn.\n\nFootnote 139:\n\nTranslated by Dr. T. G. Wrench.\n\nFootnote 140:\n\nAfter you have said the second prayer, when silence is twice commanded;\nthen whistle twice and snap twice,[856] and straightway you will see\nmany five-pointed stars coming down from the sun and filling the whole\nlower air. But say once again\u2014Silence! Silence! and you, Neophyte, will\nsee the Circle and fiery doors cut off from the opening disc of the sun.\n\nFootnote 141:\n\nFive-fingered stars.\n\nFootnote 142:\n\n\u201cEcce Homo,\u201d translated by A. M. Ludovici.\n\nFootnote 143:\n\nThe water-god Sobk, appearing as a crocodile, was identified with R\u00ea.\n\nFootnote 144:\n\nErman: \u201cAegypten,\u201d p. 354.\n\nFootnote 145:\n\nErman: Ibid., p. 355.\n\nFootnote 146:\n\nCompare above \u1f00\u03c3\u03c4\u03ad\u03c1\u03b1\u03c2 \u03c0\u03b5\u03bd\u03c4\u03b1\u03b4\u03b1\u03ba\u03c4\u03c5\u03bb\u03b9\u03b1\u03af\u03bf\u03c5\u03c2 (\u201cfive-fingered stars\u201d).\n\nFootnote 147:\n\nThe bull Apis is a manifestation of Ptah. The bull is a well-known\nsymbol of the sun.\n\nFootnote 148:\n\nAmon.\n\nFootnote 149:\n\nSobk of Faijum.\n\nFootnote 150:\n\nThe God of Dedu in the Delta, who was worshipped as a piece of wood.\n(Phallic.)\n\nFootnote 151:\n\nThis reformation, which was inaugurated with much fanaticism, soon broke\ndown.\n\nFootnote 152:\n\nApuleius, \u201cMet.,\u201d lib. XI, p. 239.\n\nFootnote 153:\n\nIt is noteworthy that the humanists too (I am thinking of an expression\nof the learned Mutianus Rufus) soon perceived that antiquity had but two\ngods, that is, a masculine god and a feminine god.\n\nFootnote 154:\n\nNot only was the light- or fire-substance ascribed to the divinity but\nalso to the soul; as for example in the system of M\u00e2ni, as well as among\nthe Greeks, where it was characterized as a fiery breath of air. The\nHoly Ghost of the New Testament appears in the form of flames around the\nheads of the Apostles, because the \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 was understood to mean \u201cfiery\u201d\n(Dieterich: Ibid., p. 116). Very similar is the Iranian conception of\nHvaren\u00f4, by which is meant the \u201cGrace of Heaven\u201d through which a monarch\nrules. By \u201cGrace\u201d is understood a sort of fire or shining glory,\nsomething very substantial (Cumont: Ibid., p. 70). We come across\nconceptions allied in character in Kerner\u2019s \u201cSeherin von Prevorst,\u201d and\nin the case published by me, \u201cPsychologie und Pathologie sogenannter\nocculter Ph\u00e4nomene.\u201d Here not only the souls consist of a spiritual\nlight-substance, but the entire world is constructed according to the\nwhite-black system of the Manich\u00e6ans\u2014and this by a fifteen-year-old\ngirl! The intellectual over-accomplishment which I observed earlier in\nthis creation, is now revealed as a consequence of energetic\nintroversion, which again roots up deep historical strata of the soul\nand in which I perceive a regression to the memories of humanity\ncondensed in the unconscious.\n\nFootnote 155:\n\nIn like manner the so-called tube, the origin of the ministering wind,\nwill become visible. For it will appear to you as a tube hanging down\nfrom the sun.\n\nFootnote 156:\n\nI add to this a quotation from Firmicus Maternus (Mathes. I, 5, 9, cit.\nby Cumont: \u201cTextes et Monuments,\u201d I, p. 40): \u201cCui (animo) descensus per\norbem solis tribuitur\u201d (To this spirit the descent through the orb of\nthe sun is attributed).\n\nFootnote 157:\n\nSt. Hieronymus remarks, concerning Mithra who was born in a miraculous\nmanner from a rock, that this birth was the result of \u201csolo aestu\nlibidinis\u201d (merely through the heat of the libido) (Cumont: \u201cTextes et\nMonuments,\u201d I, p. 163).\n\nFootnote 158:\n\nMead: \u201cA Mithraic Ritual.\u201d London 1907, p. 22.\n\nFootnote 159:\n\nI am indebted to my friend and co-worker, Dr. Riklin, for the knowledge\nof the following case which presents an interesting symbolism. It\nconcerns a paranoic who passed over into a manifest megalomaniac in the\nfollowing way: She suddenly saw a _strong light_, a _wind blew_ upon\nher, she felt as if \u201cher heart turned over,\u201d and from that moment she\nknew that God had visited her and was in her.\n\nI wish to refer here to the interesting correlation of mythological and\npathological forms disclosed in the analytical investigation of Dr. S.\nSpielrein, and expressly emphasize that she has discovered the\nsymbolisms presented by her in the _Jahrbuch_, through independent\nexperimental work, in no way connected with my work.\n\nFootnote 160:\n\n\u201cYou will see the god youthful, graceful, with glowing locks, in a white\ngarment and a scarlet cloak, with a fiery helmet.\u201d\n\nFootnote 161:\n\n\u201cYou will see a god very powerful, with a shining countenance, young,\nwith golden hair, clothed in white vestments, with a golden crown,\nholding in his right hand a bullock\u2019s golden shoulder, that is, the bear\nconstellation, which wandering hourly up and down, moves and turns the\nheavens: then out of his eyes you will see lightning spring forth and\nfrom his body, stars.\u201d\n\nFootnote 162:\n\nAccording to the Chaldean teaching the sun occupies the middle place in\nthe choir of the seven planets.\n\nFootnote 163:\n\nThe Great Bear consists of seven stars.\n\nFootnote 164:\n\nMithra is frequently represented with a knife in one hand and a torch in\nthe other. The knife as an instrument of sacrifice plays an important\nr\u00f4le in his myth.\n\nFootnote 165:\n\nIbid.\n\nFootnote 166:\n\nCompare with this the scarlet mantle of Helios in the Mithra liturgy. It\nwas a part of the rites of the various cults to be dressed in the bloody\nskins of the sacrificial animals, as in the Lupercalia, Dionysia and\nSaturnalia, the last of which has bequeathed to us the Carnival, the\ntypical figure of which, in Rome, was the priapic Pulcinella.\n\nFootnote 167:\n\nCompare the linen-clad retinue of Helios. Also the bull-headed gods wear\nwhite \u03c0\u03b5\u03c1\u03b9\u03b6\u03ce\u03bc\u03b1\u03c4\u03b1 (aprons).\n\nFootnote 168:\n\nThe title of Mithra in Vendidad XIX, 28; cit. by Cumont: \u201cTextes et\nMonuments,\u201d p. 37.\n\nFootnote 169:\n\nThe development of the sun symbol in Faust does not go as far as an\nanthropomorphic vision. It stops in the suicide scene at the chariot of\nHelios (\u201cA fiery chariot borne on buoyant pinions sweeps near me now\u201d).\nThe fiery chariot comes to receive the dying or departing hero, as in\nthe ascension of Elijah or of Mithra. (Similarly Francis of Assisi.) In\nhis flight Faust passes over the sea, just as does Mithra. The ancient\nChristian pictorial representations of the ascension of Elijah are\npartly founded upon the corresponding Mithraic representations. The\nhorses of the sun-chariot rushing upwards to Heaven leave the solid\nearth behind, and pursue their course over a water god, Oceanus, lying\nat their feet. (Cumont: \u201cTextes et Monuments.\u201d Bruxelles 1899, I, p.\n178.)\n\nFootnote 170:\n\nCompare my article, \u201cPsych. und Path. sog. occ. Ph\u00e4n.\u201d\n\nFootnote 171:\n\nQuoted from Pitra: \u201cAnalecta sacra,\u201d cit. by Cumont: \u201cTextes et\nMonuments,\u201d p. 355.\n\nFootnote 172:\n\nHelios, the rising sun\u2014the only sun rising from heaven!\n\nFootnote 173:\n\nCited from Usener: \u201cWeihnachtsfest,\u201d p. 5.\n\nFootnote 174:\n\n\u201cO, how remarkable a providence that Christ should be born on the same\nday on which the sun moves onward, V. Kal. of April the fourth holiday,\nand for this reason the prophet Malachi spoke to the people concerning\nChrist: \u2018Unto you shall the sun of righteousness arise with healing in\nhis wings,\u2019 this is the sun of righteousness in whose wings healing\nshall be displayed.\u201d\n\nFootnote 175:\n\nThe passage from Malachi is found in chap. iv, 2: \u201cBut unto you that\nfear my name shall the Sun of Righteousness arise with healing in His\nwings\u201d (feathers). This figure of speech recalls the Egyptian sun\nsymbol.\n\nFootnote 176:\n\nCumont: \u201cTextes et Monuments,\u201d t. I, p. 355. \u03c0\u03b5\u03c1\u1f76 \u1f00\u03c3\u03c4\u03c1\u03bf\u03bd\u03cc\u03bc\u03c9\u03bd.\n\nFootnote 177:\n\n\u201cMoreover the Lord is born in the month of December in the winter on the\n8th Kal. of January when the ripe olives are gathered, so that the oil,\nthat is the chrism, may be produced, moreover they call it the birthday\nof the Unconquered One. Who in any case is as unconquered as our Lord,\nwho conquered death itself? Or why should they call it the birthday of\nthe sun; he himself is the sun of righteousness, concerning whom\nMalachi, the prophet, spoke: \u2018The Lord is the author of light and of\ndarkness, he is the judge spoken of by the prophet as the Sun of\nrighteousness.\u2019\u201d\n\nFootnote 178:\n\n\u201cAh! woe to the worshippers of the sun and the moon and the stars. For I\nknow many worshippers and prayer sayers to the sun. For now at the\nrising of the sun, they worship and say, \u2018Have mercy on us,\u2019 and not\nonly the sun-gnostics and the heretics do this, but also Christians who\nleave their faith and mix with the heretics.\u201d\n\nFootnote 179:\n\nThe pictures in the Catacombs contain much symbolism of the sun. The\nSwastika cross, for example\u2014a well-known image of the sun, wheel of the\nsun, or sun\u2019s feet\u2014is found upon the garment of Fossor Diogenes in the\ncemetery of Peter and Marcellinus. The symbols of the rising sun, the\nbull and the ram, are found in the Orpheus fresco of the cemetery of the\nholy Domitilla. Similarly the ram and the peacock (which, like the\nph\u0153nix, is the symbol of the sun) is found upon an epitaph of the\nCallistus Catacomb.\n\nFootnote 180:\n\nCompare the countless examples in G\u00f6rres: \u201cDie christliche Mystik.\u201d\n\nFootnote 181:\n\nCompare Leblant: \u201cSarcophages de la Gaule,\u201d 1880. In the \u201cHomilies\u201d of\nClement of Rome (\u201cHom.,\u201d II, 23, cit. by Cumont) it is said: \u03a4\u1ff7 \u03ba\u03c5\u03c1\u03af\u1ff3\n\u03b3\u03b5\u03b3\u03bf\u03bd\u03ac\u03c3\u03b9\u03bd \u03b4\u03ce\u03b4\u03b5\u03ba\u03b1 \u1f00\u03c0\u03cc\u03c3\u03c4\u03bf\u03bb\u03bf\u03b9 \u03c4\u1ff6\u03bd \u03c4\u03bf\u1fe6 \u1f21\u03bb\u03af\u03bf\u03c5 \u03b4\u03ce\u03b4\u03b5\u03ba\u03b1 \u03bc\u03b7\u03bd\u1ff6\u03bd \u03c6\u03ad\u03c1\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f78\u03bd\n\u1f00\u03c1\u03b9\u03b8\u03bc\u03cc\u03bd (The twelve apostles of the Lord, having the number of the\ntwelve months of the sun). As is apparent, this idea is concerned with\nthe course of the sun through the Zodiac. Without wishing to enter upon\nan interpretation of the Zodiac, I mention that, according to the\nancient view (probably Chaldean), the course of the sun was represented\nby a snake which carried the signs of the Zodiac on its back (similarly\nto the Leontocephalic God of the Mithra mysteries). This view is proven\nby a passage from a Vatican Codex edited by Cumont in another connection\n(190, saec. XIII, p. 229, p. 85): \u201c\u03c4\u03cc\u03c4\u03b5 \u1f41 \u03c0\u03ac\u03bd\u03c3\u03bf\u03c6\u03bf\u03c2 \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u1f78\u03c2 \u1f04\u03ba\u03c1\u1ff3\n\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 \u1f10\u03ba\u03af\u03bd\u03b7\u03c3\u03b5 \u03c4\u1f78\u03bd \u03bc\u03ad\u03b3\u03b1\u03bd \u03b4\u03c1\u03ac\u03ba\u03bf\u03bd\u03c4\u03b1 \u03c3\u1f7a\u03bd \u03c4\u1ff7 \u03ba\u03b5\u03ba\u03bf\u03c3\u03bc\u03b7\u03bc\u03ad\u03bd\u1ff3 \u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u1ff3, \u03bb\u03ad\u03b3\u03c9 \u03b4\u1f74\n\u03c4\u1f70 \u1f30\u03b2\u2019 \u03b6\u1ff4\u03b4\u03b9\u03b1, \u03b2\u03b1\u03c3\u03c4\u03ac\u03b6\u03bf\u03bd\u03c4\u03b1 \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fe6 \u03bd\u03ce\u03c4\u03bf\u03c5 \u03b1\u1f50\u03c4\u03bf\u1fe6\u201d (The all-wise maker of the\nworld set in motion the great dragon with the adorned crown, with a\ncommand at the end. I speak now of the twelve images borne on the back\nof this).\n\nThis inner connection of the \u03b6\u1ff4\u03b4\u03b9\u03b1 (small images) with the zodiacal\nsnake is worthy of notice and gives food for thought. The Manich\u00e6an\nsystem attributes to Christ the symbol of the snake, and indeed of the\nsnake on the tree of Paradise. For this the quotation from John gives\nfar-reaching justification (John iii:14): \u201cAnd as Moses lifted up the\nserpent in the wilderness, even so must the son of man be lifted up.\u201d An\nold theologian, Hauff (\u201cBiblische Real- und Verbalkonkordanz,\u201d 1834),\nmakes this careful observation concerning this quotation: \u201cChrist\nconsidered the Old Testament story an unintentional symbol of the idea\nof the atonement.\u201d The almost bodily connection of the followers with\nChrist is well known. (Romans xii:4): \u201cFor as we have many members in\none body, and all members have not the same office, so we being many are\none body in Christ, and every one members one of another.\u201d If\nconfirmation is needed that the zodiacal signs are symbols of the\nlibido, then the sentence in John i:29, \u201cBehold the Lamb of God, which\ntaketh away the sin of the world,\u201d assumes a significant meaning.\n\nFootnote 182:\n\nAccording to an eleventh-century manuscript in Munich; Albrecht Wirth:\n\u201cAus orientalischen Chroniken,\u201d p. 151. Frankfurt 1894.\n\nFootnote 183:\n\n\u201cTo Zeus, the Great Sun God, the King, the Saviour.\u201d\n\nFootnote 184:\n\nAbeghian: \u201cDer armenische Volksglaube,\u201d p. 41, 1899.\n\nFootnote 185:\n\nCompare Aigremont: \u201cFuss- und Schuhsymbolik,\u201d Leipzig 1909.\n\nFootnote 186:\n\nAttis was later assimilated with Mithra. Like Mithra he was represented\nwith the Phrygian cap (Cumont: \u201cMyst. des Mith.,\u201d p. 65). According to\nthe testimony of Hieronymus, the manger (Geburtsh\u00f6hle) at Bethlehem was\noriginally a sanctuary (Spel\u00e6um) of Attis (Usener: \u201cWeihnachtsfest,\u201d p.\n283).\n\nFootnote 187:\n\nCumont (\u201cDie Mysterien des Mithra,\u201d p. 4) says of Christianity and\nMithracism: \u201cBoth opponents perceived with astonishment how similar they\nwere in many respects, without being able to account for the causes of\nthis similarity.\u201d\n\nFootnote 188:\n\nOur present-day moral views come into conflict with this wish in so far\nas it concerns the erotic fate. The erotic adventures necessary for so\nmany people are often all too easily given up because of moral\nopposition, and one willingly allows himself to be discouraged because\nof the social advantages of being moral.\n\nFootnote 189:\n\nThe poetical works of Lord Byron.\n\nFootnote 190:\n\nEdmond Rostand: \u201cCyrano de Bergerac,\u201d Paris 1898.\n\nFootnote 191:\n\nThe projection into the \u201ccosmic\u201d is the primitive privilege of the\nlibido, for it enters into our perception naturally through all the\navenues of the senses, apparently from without, and in the form of pain\nand pleasure connected with the objects. This we attribute to the object\nwithout further thought, and we are inclined, in spite of our\nphilosophic considerations, to seek the causes in the object, which\noften has very little concern with it. (Compare this with the Freudian\nconception of Transference, especially Firenczi\u2019s remarks in his paper,\n\u201cIntrojektion und \u00dcbertragung,\u201d _Jahrbuch_, Vol. I, p. 422.) Beautiful\nexamples of direct libido projection are found in erotic songs:\n\n \u201cDown on the strand, down on the shore,\n A maiden washed the kerchief of her lover;\n And a soft west wind came blowing over the shore,\n Lifted her skirt a little with its breeze\n And let a little of her ankles be seen,\n And the seashore became as bright as all the world.\u201d\n\n (Neo-Grecian Folksong from Sanders: \u201cDas Volksleben der Neugriechen,\u201d\n 1844, p. 81, cit. _Zeitschrift des Vereines f\u00fcr Volkskunde_, Jahrgang\n XII, 1902, p. 166.)\n\n \u201cIn the farm of Gymir I saw\n A lovely maiden coming toward me;\n From the brilliance of her arm glowed\n The sky and all the everlasting sea.\u201d\n\n (From the Edda, tr. (into Ger.) by H. Gering, p. 53; _Zeitschrift f\u00fcr\n Volkskunde_, Jahrgang XII, 1902, p. 167.)\n\nHere, too, belong all the miraculous stories of cosmic events, phenomena\noccurring at the birth and death of heroes. (The Star of Bethlehem;\nearthquakes, the rending asunder of the temple hangings, etc., at the\ndeath of Christ.) The omnipotence of God is the manifest omnipotence of\nthe libido, the only actual doer of wonders which we know. The symptom\ndescribed by Freud, as the \u201comnipotence of thought\u201d in Compulsion\nNeuroses arises from the \u201csexualizing\u201d of the intellect. The historical\nparallel for this is the magical omnipotence of the mystic, attained by\nintroversion. The \u201comnipotence of thought\u201d corresponds to the\nidentification with God of the paranoic, arrived at similarly through\nintroversion.\n\nFootnote 192:\n\nComparable to the mythological heroes who after their greatest deeds\nfall into spiritual confusion.\n\nFootnote 193:\n\nHere I must refer you to the blasphemous piety of Zinzendorf, which has\nbeen made accessible to us by the noteworthy investigation of Pfister.\n\nFootnote 194:\n\nAnah is really the beloved of Japhet, the son of Noah. She leaves him\nbecause of the angel.\n\nFootnote 195:\n\nThe one invoked is really a star. Compare Miss Miller\u2019s poem.\n\nFootnote 196:\n\nReally an attribute of the wandering sun.\n\nFootnote 197:\n\nCompare Miss Miller\u2019s poem.\n\n \u201cMy poor life is gone,\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n then having gained\n One raptured glance, I\u2019ll die content,\n For I the source of beauty, warmth and life\n Have in his perfect splendor once beheld.\u201d\n\nFootnote 198:\n\nThe light-substance of God.\n\nFootnote 199:\n\nThe light-substance of the individual soul.\n\nFootnote 200:\n\nThe bringing together of the two light-substances shows their common\norigin; they are the symbols of the libido. Here they are figures of\nspeech. In earlier times they were doctrines. According to Mechthild von\nMagdeburg the soul is made out of love (\u201cDas fliessende Licht der\nGottheit,\u201d herausgegeben von Escherich, Berlin 1909).\n\nFootnote 201:\n\nCompare what is said above about the snake symbol of the libido. The\nidea that the climax means at the same time the end, even death, forces\nitself here.\n\nFootnote 202:\n\nCompare the previously mentioned pictures of Stuck: Vice, Sin and Lust,\nwhere the woman\u2019s naked body is encircled by the snake. Fundamentally it\nis a symbol of the most extreme fear of death. The death of Cleopatra\nmay be mentioned here.\n\nFootnote 203:\n\nEncircling by the serpent.\n\n\n\n\n PART II\n\n\n CHAPTER I\n\nFootnote 204:\n\nThis is the way it appears to us from the psychological standpoint. See\nbelow.\n\nFootnote 205:\n\nSamson as Sun-god. See Steinthal: \u201cDie Sage von Simson,\u201d _Zeitschrift\nf\u00fcr V\u00f6lkerpsychologie_, Vol. II.\n\nFootnote 206:\n\nI am indebted for the knowledge of this fragment to Dr. Van Ophuijsen of\nThe Hague.\n\nFootnote 207:\n\nRudra, properly father of the Maruts (winds), a wind or sun god, appears\nhere as the sole creator God, as shown in the course of the text. The\nr\u00f4le of creator and fructifier easily belongs to him as wind god. I\nrefer to the observations in Part I concerning Anaxagoras and to what\nfollows.\n\nFootnote 208:\n\nThis and the following passages from the Upanishads are quoted from:\n\u201cThe Upanishads,\u201d translated by R. G. S. Mead and J. C. Chattop\u00e2dhy\u00e2ya.\nLondon 1896.\n\nFootnote 209:\n\nIn a similar manner, the Persian sun-god Mithra is endowed with an\nimmense number of eyes.\n\nFootnote 210:\n\nWhoever has in himself, God, the sun, is immortal, like the sun. Compare\nPt. I, Ch. 5.\n\nFootnote 211:\n\nBayard Taylor\u2019s translation of \u201cFaust\u201d is used throughout this\nbook.\u2014TRANSLATOR.\n\nFootnote 212:\n\nHe was given that name because he had introduced the phallic cult into\nGreece. In gratitude to him for having buried the mother of the\nserpents, the young serpents cleaned his ears, so that he became\nclairaudient and understood the language of birds and beasts.\n\nFootnote 213:\n\nCompare the vase picture of Thebes, where the Cabiri are represented in\nnoble and in caricatured form (in Roscher: \u201cLexicon,\u201d s. Megaloi Theoi).\n\nFootnote 214:\n\nThe justification for calling the Dactyli thumbs is given in a note in\nPliny: 37, 170, according to which there were in Crete precious stones\nof iron color and thumblike shape which were called Idaean Dactyli.\n\nFootnote 215:\n\nTherefore, the dactylic metre or verse.\n\nFootnote 216:\n\nSee Roscher: \u201cLexicon of Greek and Roman Mythology,\u201d s. Dactyli.\n\nFootnote 217:\n\nAccording to Jensen: \u201cKosmologie,\u201d p. 292, Oannes-Ea is the educator of\nmen.\n\nFootnote 218:\n\nInman: \u201cAncient Pagan and Modern Christian Symbolism.\u201d\n\nFootnote 219:\n\nVarro identifies the \u03bc\u03b5\u03b3\u03ac\u03bb\u03bf\u03b9 \u03b8\u03b5\u03bf\u03af with the Penates. The Cabiri might be\nsimulacra duo virilia Castoris et Pollucis in the harbor of Samothrace.\n\nFootnote 220:\n\nIn Brasiae on the Laconian coast and in Pephnos some statues only a foot\nhigh with caps on their heads were found.\n\nFootnote 221:\n\nThat the monks have again invented cowls seems of no slight importance.\n\nFootnote 222:\n\n_Zentralblatt f\u00fcr Psychoanalyse_, II, p. 187.\n\nFootnote 223:\n\nThe typical motive of the youthful teacher of wisdom has also been\nintroduced into the Christ myth in the scene of the twelve-year-old\nJesus in the temple.\n\nFootnote 224:\n\nNext to this, there is a female figure designated as \u039a\u03a1\u0391\u03a4\u0395\u0399\u0391, which\nmeans \u201cone who brings forth\u201d (Orphic).\n\nFootnote 225:\n\nRoscher: \u201cLexicon,\u201d s. v. Megaloi Theoi.\n\nFootnote 226:\n\nComrade\u2014fellow-reveller.\n\nFootnote 227:\n\nRoscher: \u201cLexicon,\u201d s. v. Phales.\n\nFootnote 228:\n\nCompare Freud\u2019s evidence, _Zentralblatt f\u00fcr Psychoanalyse_, I, p. 188. I\nmust remark at this place that etymologically penis and penates are not\ngrouped together. On the contrary, \u03c0\u03ad\u03bf\u03c2, \u03c0\u03cc\u03c3\u03c5\u03b7, Sanskrit _p\u00e1sa-\u1e25_, Latin\n_penis_, were given with the Middle High German _visel_ (penis) and Old\nHigh German _fasel_ the significance of f\u0153tus, _proles_. (Walde: \u201cLatin\nEtymologie,\u201d s. Penis.)\n\nFootnote 229:\n\nStekel in his \u201cTraumsymbolik\u201d has traced out this sort of representation\nof the genitals, as has Spielrein also in a case of dementia praecox.\n1912 _Jahrbuch_, Vol. III, p. 369.\n\nFootnote 230:\n\nThe figure of \u039a\u03c1\u03ac\u03c4\u03b5\u03b9\u03b1, the one who \u201cbrings forth,\u201d placed beside it is\nsurprising in that the libido occupied in creating religion has\napparently developed out of the primitive relation to the mother.\n\nFootnote 231:\n\nIn Freud\u2019s paper (\u201cPsychoanalytische Bemerkungen \u00fcber einen Fall von\nParanoia usw.,\u201d 1912 _Jahrbuch_, Vol. III, p. 68), which appeared\nsimultaneously with the first part of my book, he makes an observation\nabsolutely parallel to the meaning of my remarks concerning the \u201clibido\ntheory\u201d resulting from the phantasies of the insane Schreber: Schreber\u2019s\ndivine rays composed by condensation of sun\u2019s rays, nerve fibres and\nsperma are really nothing else but the libido fixations projected\noutside and objectively represented, and lend to his delusion a striking\nagreement with our theory. That the world must come to an end because\nthe ego of the patient attracts all the rays to himself; that later\nduring the process of reconstruction he must be very anxious lest God\nsever the connection of the rays with him: these and certain other\npeculiarities of Schreber\u2019s delusion sound very like the foregoing\nendopsychic perceptions, on the assumption of which I have based the\ninterpretation of paranoia.\n\nFootnote 232:\n\n\u201cTuscalanarum quaestionum,\u201d lib. IV.\n\nFootnote 233:\n\nFrom the good proceed desire and joy\u2014joy having reference to some\npresent good, and desire to some future one\u2014but joy and desire depend\nupon the opinion of good; as desire being inflamed and provoked is\ncarried on eagerly toward what has the appearance of good, and joy is\ntransported and exults on obtaining what was desired: for we naturally\npursue those things that have the appearance of good, and avoid the\ncontrary\u2014wherefore as soon as anything that has the appearance of good\npresents itself, nature incites us to endeavor to obtain it. Now where\nthis strong desire is consistent and founded on prudence, it is by the\nstoics called Bulesis and the name which we give it is volition, and\nthis they allow to none but their wise men, and define it thus; volition\nis a reasonable desire; but whatever is incited too violently in\nopposition to reason, that is a lust or an unbridled desire which is\ndiscoverable in all fools.\u2014_The Tusculan Disputation_, Cicero, page 403.\n\nFootnote 234:\n\n\u201cPro Quint.,\u201d 14.\n\nFootnote 235:\n\nLibido is used for arms and military horses rather than for dissipations\nand banquets.\n\nFootnote 236:\n\nWalde: \u201cLatin Etymological Dictionary,\u201d 1910. See libet. _Liberi_\n(children) is grouped together with _libet_ by Nazari (\u201cRiv. di Fil.,\u201d\nXXXVI, 573). Could this be proven, then Liber, the Italian god of\nprocreation, undoubtedly connected with _liberi_, would also be grouped\nwith _libet_. Libitina is the goddess of the dead, who would have\nnothing in common with Lubentina and Lubentia (attribute of Venus),\nwhich belongs to _libet_; the name is as yet unexplained. (Compare the\nlater comments in this work.) _Libare_ = to pour (to sacrifice?) and is\nsupposed to have nothing to do with _liber_. The etymology of _libido_\nshows not only the central setting of the idea, but also the connection\nwith the German _Liebe_ (love). We are obliged to say under these\ncircumstances that not only the idea, but also the word _libido_ is well\nchosen for the subject under discussion.\n\nFootnote 237:\n\nA corrected view on the conservation of energy in the light of the\ntheory of cognition might offer the comment that this picture is the\nprojection of an endopsychic perception of the equivalent\ntransformations of the libido.\n\n\n CHAPTER II\n\nFootnote 238:\n\nFreud: \u201cThree Contributions to the Sexual Theory,\u201d p. 29. Translation by\nBrill. \u201cIn a non-sexual \u2018impulse\u2019 originating from impulses of motor\nsources we can distinguish a contribution from a stimulus-receiving\norgan, such as the skin, mucous membrane, and sensory organs. This we\nshall here designate as an erogenous zone; it is that organ the stimulus\nof which bestows on the impulse the sexual character.\u201d\n\nFootnote 239:\n\nFreud: Ibid., p. 14. \u201cOne definite kind of contiguity, consisting of\nmutual approximation of the mucous membranes of the lips in the form of\na kiss, has among the most civilized nations received a sexual value,\nthough the parts of the body concerned do not belong to the sexual\napparatus but form the entrance to the digestive tract.\u201d\n\nFootnote 240:\n\nSee Freud: Ibid.\n\nFootnote 241:\n\nAn old view which M\u00f6bius endeavored to bring again to its own. Among the\nnewcomers it is Fouill\u00e9e, Wundt, Beneke, Spencer, Ribot and others, who\ngrant the psychologic primate to the impulse system.\n\nFootnote 242:\n\nFreud: Ibid., p. 25. \u201cI must repeat that these psychoneuroses, as far as\nmy experience goes, are based on sexual motive powers. I do not mean\nthat the energy of the sexual impulse contributes to the forces\nsupporting the morbid manifestations (symptoms), but I wish distinctly\nto maintain that this supplies the only constant and the most important\nsource of energy in the neurosis, so that the sexual life of such\npersons manifests itself either exclusively, preponderately, or\npartially in these symptoms.\u201d\n\nFootnote 243:\n\nThat scholasticism is still firmly rooted in mankind is only too easily\nproven, and an illustration of this is the fact that not the least of\nthe reproaches directed against Freud, is that he has changed certain of\nhis earlier conceptions. Woe to those who compel mankind to learn anew!\n\u201cLes savants ne sont pas curieux.\u201d\n\nFootnote 244:\n\n_Jahrbuch_, Vol. III, p. 65.\n\nFootnote 245:\n\nSchreber\u2019s case is not a pure paranoia in the modern sense.\n\nFootnote 246:\n\nAlso in \u201cDer Inhalt der Psychose,\u201d 1908.\n\nFootnote 247:\n\nCompare Jung: \u201cThe Psychology of Dementia Praecox,\u201d p. 114.\n\nFootnote 248:\n\nFor example, in a frigid woman who as a result of a specific sexual\nrepression does not succeed in bringing the libido sexualis to the\nhusband, the parent imago is present and she produces symptoms which\nbelong to that environment.\n\nFootnote 249:\n\nSimilar transgression of the sexual sphere might also occur in\nhysterical psychoses; that indeed is included with the definition of the\npsychosis and means nothing but a general disturbance of adaptation.\n\nFootnote 250:\n\n\u201cDie psychosexuellen Differenzen der Hysterie und der Dementia praecox,\u201d\n_Zentralblatt f\u00fcr Nervenheilkunde und Psychiatrie_, 1908.\n\nFootnote 251:\n\n\u201cIntrojektion und \u00dcbertragung,\u201d _Jahrbuch_, Vol. I, p. 422.\n\nFootnote 252:\n\nSee Avenarius: \u201cMenschliche Weltbegriffe,\u201d p. 25.\n\nFootnote 253:\n\n\u201cWelt als Wille und Vorstellung,\u201d Vol. I, p. 54.\n\nFootnote 254:\n\n\u201cTheogonie.\u201d\n\nFootnote 255:\n\nCompare Roscher: \u201cLexicon,\u201d p. 2248.\n\nFootnote 256:\n\nDrews: \u201cPlotinus,\u201d Jena 1907, p. 127.\n\nFootnote 257:\n\nIbid., p. 132.\n\nFootnote 258:\n\nOne substance in three forms.\n\nFootnote 259:\n\nIbid., p. 135.\n\nFootnote 260:\n\nPlotinus: \u201cEnneades,\u201d II, 5, 3.\n\nFootnote 261:\n\nPlotinus: \u201cEnneades,\u201d IV, 8, 3.\n\nFootnote 262:\n\n\u201cEnneades,\u201d III, 5, 9.\n\nFootnote 263:\n\nIbid., p. 141.\n\nFootnote 264:\n\nNaturally this does not mean that the function of reality owes its\nexistence to the differentiation in procreative instincts exclusively. I\nam aware of the undetermined great part played by the function of\nnutrition.\n\nFootnote 265:\n\nMalthusianism is the artificial setting forth of the natural tendency.\n\nFootnote 266:\n\nFor instance, in the form of procreation as in general of the will.\n\nFootnote 267:\n\nFreud in his work on paranoia has allowed himself to be carried over the\nboundaries of his original conception of libido by the facts of this\nillness. He there uses libido even for the function of reality, which\ncannot be reconciled with the standpoint of the \u201cThree Contributions.\u201d\n\nFootnote 268:\n\nBleuler arrives at this conclusion from the ground of other\nconsiderations, which I cannot always accept. See Bleuler, \u201cDementia\nPraecox,\u201d in Aschaffenburg\u2019s \u201cHandbuch der Psychiatrie.\u201d\n\nFootnote 269:\n\nSee Jung: \u201cKritik \u00fcber E. Bleuler: Zur Theorie des schizophrenen\nNegativismus.\u201d _Jahrbuch_, Vol. III, p. 469.\n\nFootnote 270:\n\nSpielrein: \u201c\u00dcber den psychologischen Inhalt eines Falles von\nSchizophrenie.\u201d _Jahrbuch_, Vol. III, p. 329.\n\nFootnote 271:\n\nHis researches are in my possession and their publication is in\npreparation.\n\nFootnote 272:\n\nHonegger made use of this example in his lecture at the private\npsychoanalytic congress in N\u00fcrnberg, 1910.\n\nFootnote 273:\n\nSpielrein: Ibid., pp. 338, 353, 387. For soma as the \u201ceffusion of the\nseed,\u201d see what follows.\n\nFootnote 274:\n\nCompare Berthelot: \u201cLes Alch\u00e9mistes Grecs,\u201d and Spielrein: Ibid., p.\n353.\n\nFootnote 275:\n\nI cannot refrain from observing that this vision reveals the original\nmeaning of alchemy. A primitive magic power for generation, that is to\nsay, a means by which children could be produced without the mother.\n\nFootnote 276:\n\nSpielrein: Ibid., pp. 338, 345.\n\nFootnote 277:\n\nI must mention here those Indians who create the first people from the\nunion of a sword hilt and a shuttle.\n\nFootnote 278:\n\nIbid., p. 399.\n\n\n CHAPTER III\n\nFootnote 279:\n\nNaturally a precursor of onanism.\n\nFootnote 280:\n\nThis true catatonic pendulum movement of the head, I saw arise in the\ncase of a catatonic patient, from the coitus movements gradually shifted\nupwards. This Freud has described long ago as a shifting from below to\nabove.\n\nFootnote 281:\n\nShe put the small fragments which fell out into her mouth and ate them.\n\nFootnote 282:\n\n\u201cDreams and Myths.\u201d Vienna 1909. Translated by Wm. A. White, M.D.\n\nFootnote 283:\n\nA. Kuhn: \u201cMythologische Studien,\u201d Vol. I: \u201cDie Herabkunft des Feuers und\ndes G\u00f6ttertrankes.\u201d G\u00fctersloh 1886. A very readable r\u00e9sum\u00e9 of the\ncontents is to be found in Steinthal: \u201cDie urspr\u00fcngliche Form der Sage\nvon Prometheus,\u201d _Zeitschrift f\u00fcr V\u00f6lkerpsychologie und\nSprachwissenschaft_, Vol. II, 1862; also in Abraham: Ibid.\n\nFootnote 284:\n\nAlso mathn\u00e2mi and m\u00e2thayati. The root _manth_ or _math_ has a special\nsignificance.\n\nFootnote 285:\n\n_Zeitschrift f\u00fcr vergleichende Sprachforschung_, Vol. II, p. 395, and\nVol. IV, p. 124.\n\nFootnote 286:\n\nI learn (that which is learned, knowledge; the act of learning), to take\nthought beforehand, to Prometheus (forethought).\n\nFootnote 287:\n\nPrometheus, the herald of the Titans.\n\nFootnote 288:\n\nBapp in Roscher\u2019s \u201cLexicon,\u201d Sp. 3034.\n\nFootnote 289:\n\n_Bh\u1e5bgu_ = \u03c6\u03bb\u03b5\u03b3\u03c5, a recognized connection of sound. See Roscher: Sp.\n3034, 54.\n\nFootnote 290:\n\nFor the eagle as a fire token among the Indians, see Roscher: Sp. 3034,\n60.\n\nFootnote 291:\n\nThe stem _manth_ according to Kuhn becomes in German _mangeln_, _rollen_\n(referring to washing). Manthara is the butter paddle. When the gods\ngenerated the amrta (drink of immortality) by twirling the ocean around,\nthey used the mountain Mandara as the paddle (see Kuhn: Ibid., p. 17).\nSteinthal calls attention to the Latin expression in poetical speech:\n_mentula_ = male member, in which _ment_ (_manth_) was used. I add here\nalso, _mentula_ is to be taken as diminutive for _menta_ or _mentha_\n(\u03bc\u03af\u03bd\u03b8\u03b1), _Minze_. In antiquity the _Minze_ was called \u201cCrown of\nAphrodite\u201d (Dioscorides, II, 154). Apuleius called it \u201cmentha venerea\u201d;\nit was an aphrodisiac. (The opposite meaning is found in Hippocrates: Si\nquis eam saepe comedat, ejus genitale semen ita colliquescit, ut\neffluat, et arrigere prohibet et corpus imbecillum reddit), and\naccording to Dioscorides, Minze is a means of preventing conception.\n(See Aigremont: \u201cVolkserotik und Pflanzenwelt,\u201d Vol. I, p. 127). But the\nancients also said of Menta: \u201cMenta autem appellata, quod suo odore\nmentem feriat\u2014mentae ipsius odor animum excitat.\u201d This leads us to the\nroot _ment_\u2014in Latin _mens_; English, mind\u2014with which the parallel\ndevelopment to _pramantha_, \u03a0\u03c1\u03bf\u03bc\u03b7\u03b8\u03b5\u03cd\u03c2, would be completed. Still to be\nadded is that an especially strong chin is called _mento_ (_mentum_). A\nspecial development of the chin is given, as we know, to the priapic\nfigure of Pulcinello, also the pointed beard (and ears) of the satyrs\nand the other priapic demon, just as in general all the protruding parts\nof the body can be given a masculine significance and all the receding\nparts or depressions a feminine significance. This applies also to all\nother animate or inanimate objects. See Maeder: _Psycho.-Neurol.\nWochenschr._, X. Jahrgang. However, this whole connection is more than a\nlittle uncertain.\n\nFootnote 292:\n\nAbraham observes that in Hebrew the significance of the words for man\nand woman is related to this symbolism.\n\nFootnote 293:\n\n\u201cWhat is called the gulya (pudendum) means the yoni (the birthplace) of\nthe God; the fire, which was born there, is called \u2018beneficent\u2019\u201d\n(\u201cK\u00e2ty\u00e2yanas Karmaprad\u00eepa,\u201d I, 7; translated by Kuhn: \u201cHerabkunft des\nFeuers,\u201d p. 67). The etymologic connection between _bohren_\u2014_geboren_ is\npossible. The Germanic _b\u014fr\u00f4n_ (to bore) is primarily related to the\nLatin _forare_ and the Greek \u03c6\u03b1\u03c1\u03ac\u03c9 = to plow. Possibly it is an\nIndo-Germanic root _bher_ with the meaning to bear; Sanscrit _bhar-_;\nGreek \u03c6\u03b5\u03c1-; Latin _fer-_; from this Old High German _beran_, English to\nbear, Latin _fero_ and _fertilis_, _fordus_ (pregnant); Greek \u03c6\u03bf\u03c1\u03cc\u03c2.\nWalde (\u201cLatin Etym.,\u201d s. Ferio) traces _forare_ to the root _bher-_.\nCompare with this the phallic symbolism of the plough, which we meet\nlater on.\n\nFootnote 294:\n\nWeber: \u201cIndische Studien,\u201d I, 197; quoted by Kuhn: Ibid., p. 71.\n\nFootnote 295:\n\n\u201cRigveda,\u201d III, 29\u20141 to 3.\n\nFootnote 296:\n\nOr mankind in general. Vi\u00e7patni is the feminine wood, vi\u00e7pati, an\nattribute of Agni, the masculine. In the instruments of fire lies the\norigin of the human race, from the same perverse logic as in the\nbeforementioned shuttle and sword-hilt. Coitus as the means of origin of\nthe human race must be denied, from the motive, to be more fully\ndiscussed later, of a primitive resistance against sexuality.\n\nFootnote 297:\n\nWood as the symbol of the mother is well known from the dream\ninvestigation of the present time. See Freud: \u201cDream Interpretation.\u201d\nStekel (\u201cSprache des Traumes,\u201d p. 128) explains it as the symbol of the\nwoman. Wood is also a German vulgar term for the breast. (\u201cWood before\nthe house.\u201d) The Christian wood symbolism needs a chapter by itself. The\nson of Il\u00e2: Il\u00e2 is the daughter of Manus, the one and only, who with the\nhelp of his fish has overcome the deluge, and then with his daughter\nagain procreated the human race.\n\nFootnote 298:\n\nSee Hirt: \u201cEtymologie der neuhochdeutschen Sprache,\u201d p. 348.\n\nFootnote 299:\n\nThe capitular of Charlemagne of 942 forbade \u201cthose sacrilegious fires\nwhich are called Niedfyr.\u201d See Grimm: \u201cMythologie,\u201d 4th edition, p. 502.\nHere there are to be found descriptions of similar fire ceremonies.\n\nFootnote 300:\n\nKuhn: Ibid., p. 43.\n\nFootnote 301:\n\nInstead of preserving the divine faith in its purity, the reader will\ncall to mind the fact that in this year when the plague, usually called\nLung sickness, attacked the herds of cattle in Laodonia, certain bestial\nmen, monks in dress but not in spirit, taught the ignorant people of\ntheir country to make fire by rubbing wood together and to set up a\nstatue of Priapus, and by that method to succor the cattle. After a\nCistercian lay brother had done this near Fentone, in front of the\nentrance of the \u201cCourt,\u201d he sprinkled the animals with holy water and\nwith the preserved testicles of a dog, etc.\n\nFootnote 302:\n\nPreuss: \u201cGlobus,\u201d LXXXVI, 1905, S. 358.\n\nFootnote 303:\n\nCompare with this Friedrich Schultze: \u201cPsychologie der Naturv\u00f6lker,\u201d p.\n161.\n\nFootnote 304:\n\nThis primitive play leads to the phallic symbolism of the plough. \u1f08\u03c1\u03bf\u1fe6\u03bd\nmeans to plough and possesses in addition the poetic meaning of\nimpregnate. The Latin _arare_ means merely to plough, but the phrase\n\u201cfundum alienum arare\u201d means \u201cto pluck cherries in a neighbor\u2019s garden.\u201d\nA striking representation of the phallic plough is found on a vase in\nthe archeological museum in Florence. It portrays a row of six naked\nithyphallic men who carry a plough represented phallically (Dieterich:\n\u201cMutter Erde,\u201d p. 107). The \u201ccarrus navalis\u201d of our spring festival\n(carnival) was at times during the Middle Ages a plough (Hahn: \u201cDemeter\nund Baubo,\u201d quoted by Dieterich: Ibid., p. 109). Dr. Abegg of Zurich\ncalled my attention to the clever work of R. Meringer (\u201cW\u00f6rter und\nSachen. Indogermanische Forschungen,\u201d 16, 179/84, 1904). We are made\nacquainted there with a very far-reaching amalgamation of the libido\nsymbols with the external materials and external activities, which\nsupport our previous considerations to an extraordinary degree.\nMeringer\u2019s assumption proceeds from the two Indo-Germanic roots, _\u1e77en_\nand _\u1e77eneti_. Indo-Germanic _*uen Holz_, ai. ist. _van_, _vana_. Agni is\n_garbhas van\u0101m_, \u201cfruit of the womb of the woods.\u201d\n\nIndo-Germanic _*\u1e77eneti_ signifies \u201che ploughs\u201d: by that is meant the\npenetration of the ground by means of a sharpened piece of wood and the\nthrowing up of the earth resulting from it. This verb itself is not\nverified because this very primitive working of the ground was given up\nat an early time. When a better treatment of the fields was learned, the\nprimitive designation for the ploughed field was given to the pasture,\ntherefore Gothic _vinja_, \u03c5\u03bf\u03bc\u03b7, Old Icelandic _vin_, pasture, meadow.\nPerhaps also the Icelandic _Vanen_, as Gods of agriculture, came from\nthat.\n\nFrom _ackern_ (to plough) sprang _co\u00efre_ (the connection might have been\nthe other way); also Indo-Germanic _*\u1e77enos_ (enjoyment of love), Latin\n_venus_. Compare with this the root _\u1e77en_ = wood. _Co\u00efre_ = passionately\nto strive; compare Old High German _vinnan_, to rave or to storm; also\nthe Gothic _v\u0113ns_; \u1f10\u03bb\u03c0\u03b9\u03c2 = hope; Old High German _w\u00e2n_ = expectation,\nhope; Sanscrit _van_, to desire or need; further, _Wonne_ (delight,\necstasy); Old Icelandic _vinr_ (beloved, friend). From the meaning\n_ackern_ (to plough) arises _wohnen_ (to live). This transition has been\ncompleted only in the German. From _wohnen_ \u2192 _gew\u00f6hnen_, _gewohnt sein_\n(to be accustomed), Old Icelandic _vanr_ = _gewohnt_ (to be accustomed);\nfrom _ackern_ further \u2192 _sich m\u00fchen_, _plagen_ (to take much trouble,\nwearing work), Old Icelandic _vinna_, to work: Old High German _winnan_\n(to toil hard, to overwork); Gothic _vinnan_, \u03c0\u03ac\u03c3\u03c7\u03b5\u03b9\u03bd; _vunns_, \u03c0\u03ac\u03b8\u03b7\u03bc\u03b1.\nFrom _ackern_ comes, on the other hand, _gewinnen_, _erlangen_ (to win,\nto attain), Old High German _giwinnan_, but also _verletzen_ (to\ninjure): Gothic _vunds_ (_wund_), wound. _Wund_ in the beginning, the\nmost primal sense, was therefore the ground torn up by the wooden\nimplement. From _verletzen_ (to injure) come _schlagen_ (to strike),\n_besiegen_ (to conquer): Old High German _winna_ (strife); Old Saxon\n_winnan_ (to battle).\n\nFootnote 305:\n\nThe old custom of making the \u201cbridal bed\u201d upon the field, which was for\nthe purpose of rendering the field fertile, contains the primitive\nthought in the most elementary form; by that the analogy was expressed\nin the clearest manner: Just as I impregnate the woman, so do I\nimpregnate the earth. The symbol leads the sexual libido over to the\ncultivation of the earth and to its fruitfulness. Compare with that\nMannhardt: \u201cWald- und Feldkulte,\u201d where there are abundant\nillustrations.\n\nFootnote 306:\n\nSpielrein\u2019s patient (_Jahrbuch_, III, p. 371) associates fire and\ngeneration in an unmistakable manner. She says as follows concerning it:\n\u201cOne needs iron for the purpose of piercing the earth and for the\npurpose of creating fire.\u201d This is to be found in the Mithra liturgy as\nwell. In the invocation to the fire god, it is said: \u1f41 \u03c3\u03c5\u03bd\u03b4\u03ae\u03c3\u03b1\u03c2 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9\n\u03c4\u1f70 \u03c0\u1f51\u03c1\u03b9\u03bd\u03b1 \u03ba\u03bb\u03b5\u1fd6\u03b8\u03c1\u03b1 \u03c4\u03bf\u1fe6 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6 (Thou who hast closed up the fiery locks\nof heaven, with the breath of the spirit,\u2014open to me). \u201cWith iron one\ncan create cold people from the stone.\u201d The boring into the earth has\nfor her the meaning of fructification or birth. She says: \u201cWith the\nglowing iron one can pierce through mountains. The iron becomes glowing\nwhen one pushes it into a stone.\u201d\n\nCompare with this the etymology of _bohren_ and _geb\u00e4ren_ (see above).\nIn the \u201cBluebird\u201d of Maeterlinck the two children who seek the bluebird\nin the land of the unborn children, find a boy who bores into his nose.\nIt is said of him: he will discover a new fire, so as to warm the earth\nagain, when it will have grown cold.\n\nFootnote 307:\n\nCompare with this the interesting proofs in B\u00fccher: \u201cArbeit und\nRhythmus,\u201d Leipzig 1899.\n\nFootnote 308:\n\nAmusement is undoubtedly coupled with many rites, but by no means with\nall. There are some very unpleasant things.\n\nFootnote 309:\n\nThe Upanishads belong to the Br\u00e2hmana, to the theology of the Vedic\nwritings, and comprise the theosophical-speculative part of the Vedic\nteachings. The Vedic writings and collections are in part of very\nuncertain age and may reach back to a very distant past because for a\nlong period they were handed down only orally.\n\nFootnote 310:\n\nThe primal and omniscient being, the idea of whom, translated into\npsychology, is comprehended in the conception of libido.\n\nFootnote 311:\n\n\u00c2tman is also considered as originally a bisexual being\u2014corresponding to\nthe libido theory. The world sprang from desire. Compare\n_B\u1e5bihad\u00e2ra\u1e47yaka-Upani\u1e63had_, I, 4, 1 (Deussen):\n\n \u201c(1) In the beginning this world was \u00c2tman alone\u2014he looked around:\n Then he saw nothing but himself.\n\n \u201c(2) Then he was frightened; therefore, one is afraid, when one is\n alone. Then he thought: Wherefore should I be afraid, since there is\n nothing beside myself?\n\n \u201c(3) But also he had no joy, therefore one has no joy when one is\n alone. Then he longed for a companion.\u201d\n\nAfter this there follows the description of his division quoted above.\nPlato\u2019s conception of the world-soul approaches very near to the Hindoo\nidea. \u201cThe soul in no wise needed eyes, because near it there was\nnothing visible. Nothing was separate from it, nothing approached it,\nbecause outside of it there was nothing\u201d (\u201cTimaios\u201d).\n\nFootnote 312:\n\nCompare with this Freud\u2019s \u201cThree Contributions to the Sexual Theory.\u201d\n\nFootnote 313:\n\nWhat seems an apparently close parallel to the position of the hand in\nthe Upanishad text I observed in a little child. The child held one hand\nbefore his mouth and rubbed it with the other, a movement which may be\ncompared to that of the violinist. It was an early infantile habit which\npersisted for a long time afterwards.\n\nFootnote 314:\n\nCompare Freud: \u201cBemerkungen \u00fcber einen Fall von Zwangsneurose.\u201d 1912\n_Jahrbuch_, Vol. I, p. 357.\n\nFootnote 315:\n\nAs shown above, in the child the libido progresses from the mouth zone\ninto the sexual zone.\n\nFootnote 316:\n\nCompare what has been said above about Dactyli. Abundant examples are\nfound in Aigremont: \u201cFuss- und Schuhsymbolik.\u201d\n\nFootnote 317:\n\nWhen, in the enormously increased sexual resistance of the present day,\nwomen emphasize the secondary signs of sex and their erotic charm by\nspecially designed clothing, that is a phenomenon which belongs in the\nsame general scheme for the heightening of allurement.\n\nFootnote 318:\n\nIt is well known that the orifice of the ear has also a sexual value. In\na hymn to the Virgin it is called \u201cqu\u00e6 per aurem concepisti.\u201d Rabelais\u2019\nGargantua was born through his mother\u2019s ear. Bastian (\u201cBeitr\u00e4ge z.\nvergl. Psychologie,\u201d p. 238) mentions the following passage from an old\nwork, \u201cThere is not to be found in this entire kingdom, even among the\nvery smallest girls, a maiden, because even in her tender youth she puts\na special medicine into her genitals, also in the orifice of her ears;\nshe stretches these and holds them open continuously.\u201d\u2014Also the\nMongolian Buddha was born from the ear of his mother.\n\nFootnote 319:\n\nThe driving motive for the breaking up of the ring might be sought, as I\nhave already intimated in passing, in the fact that the secondary sexual\nactivity (the transformed coitus) never is or would be adapted to bring\nabout that natural satiety, as is the activity in its real place. With\nthis first step towards transformation, the first step towards the\ncharacteristic dissatisfaction was also taken, which later drove man\nfrom discovery to discovery without allowing him ever to attain satiety.\nThus it looks from the biological standpoint, which however is not the\nonly one possible.\n\nFootnote 320:\n\nTranslated by Mead and Chattop\u00e2dhy\u00e2ya. Sec. 1, Pt. II.\n\nFootnote 321:\n\nIn a song of the Rigveda it is said that the hymns and sacrificial\nspeeches, as well as all creation in general, have proceeded from the\n\u201centirely fire consumed\u201d Purusha (primitive man-creator of the world).\n\nFootnote 322:\n\nTo shine; to show forth; reveal;\u2014light.\n\nFootnote 323:\n\nI said; they said; a saying; an oracle.\n\nFootnote 324:\n\nCompare Brugsch: \u201cReligion und Myth. d. alt. Aegypter,\u201d p. 255 f., and\nthe Egyptian dictionary.\n\nFootnote 325:\n\nThe German word \u201cSchwan\u201d belongs here, therefore it sings when dying. It\nis the sun. The metaphor in Heine supplements this very beautifully.\n\n \u201cEs singt der Schwan im Weiher\n Und rudert auf und ab,\n Und immer leiser singend,\n Taucht er ins Flutengrab.\u201d\n\nHauptmann\u2019s \u201cSunken Bell\u201d is a sun myth in which bell = sun = life =\nlibido.\n\nFootnote 326:\n\nWhy is it wonderful to understand the universe, if men are able? i.e.,\nmen in whose very being the universe exists and each one (of whom) is a\nrepresentative of God in miniature? Or is it right to believe that men\nhave sprung in any way except from heaven\u2014He alone stands in the midst\nof the citadel, a conqueror, his head erect and his shining eyes fixed\non the stars.\n\nFootnote 327:\n\nLoosely connected with ag-ilis. See Max M\u00fcller: \u201cVorl. \u00fcber den Ursprung\nund die Entwicklung der Religion,\u201d p. 237.\n\nFootnote 328:\n\nAn Eranian name of fire is _Nairy\u00f4\u00e7a\u011fha_ = masculine word. The Hindoo\n_Nar\u00e2\u00e7am\u0306sa_ means wish of men (Spiegel: \u201cEr\u00e2n. Altertumskunde,\u201d II,\n49). Fire has the significance of Logos (compare Ch. 7, \u201cSiegfried\u201d). Of\n_Agni_ (fire), Max M\u00fcller, in his introduction to \u201cThe Science of\nComparative Religions,\u201d says: \u201cIt was a conception familiar to India to\nconsider the fire upon the altar as being at the same time subject and\nobject. The fire burned the sacrifice and was thereby similar to the\npriest, the fire carried the sacrifice to the gods, and was thereby an\nintercessor between men and the gods: fire itself, however, represented\nalso something divine, a god, and when honor was to be shown to this\ngod, then fire was as much the subject as the object of the sacrifice.\nHence the first conception, that Agni sacrificed itself, i.e. that it\nproduced for itself its own sacrifice, and next that it brings itself to\nthe sacrifice.\u201d The contact of this line of thought with the Christian\nsymbol is plainly apparent. Krishna utters the same thought in the\n\u201cBhagavad-G\u00eet\u00e2,\u201d b. IV (translated by Arnold, London 1910):\n\n \u201cAll\u2019s then God!\n The sacrifice is Brahm, the ghee and grain\n Are Brahm, the fire is Brahm, the flesh it eats\n Is Brahm, and unto Brahm attaineth he\n Who, in such office, meditates on Brahm.\u201d\n\nThe wise Diotima sees behind this symbol of fire (in Plato\u2019s symposium,\nc. 23). She teaches Socrates that Eros is \u201cthe intermediate being\nbetween mortals and immortals, a great Demon, dear Socrates; for\neverything demoniac is just the intermediate link between God and man.\u201d\nEros has the task \u201cof being interpreter and messenger from men to the\ngods, and from the gods to men, from the former for their prayers and\nsacrifices, from the latter for their commands and for their\ncompensations for the sacrifices, and thus filling up the gap between\nboth, so that through his mediation the whole is bound together with\nitself.\u201d Eros is a son of Penia (poverty, need) generated by Poros\nintoxicated with nectar. The meaning of Poros is dark; \u03c0\u03cc\u03c1\u03bf\u03c2 means way\nand hole, opening. Zielinski: \u201cArch. f. Rel. Wissensch.,\u201d IX, 43 ff.,\nplaces him with Phoroneus, identical with the fire-bringer, who is held\nin doubt; others identify him with primal chaos, whereas others read\narbitrarily \u039a\u03cc\u03c1\u03bf\u03c2 and \u039c\u03cc\u03c1\u03bf\u03c2. Under these circumstances, the question\narises whether there may not be sought behind it a relatively simple\nsexual symbolism. Eros would be then simply the son of Need and of the\nfemale genitals, for this door is the beginning and birthplace of fire.\nDiotima gives an excellent description of Eros: \u201cHe is manly, daring,\npersevering, a strong hunter (archer, compare below) and an incessant\nintriguer, who is constantly striving after wisdom,\u2014a powerful sorcerer,\npoison mixer and sophist; and he is respected neither as an immortal nor\nas a mortal, but on the same day he first blooms and blossoms, when he\nhas attained the fulness of the striving, then dies in it but always\nawakens again to life because of the nature of his father (rebirth!);\nattainment, however, always tears him down again.\u201d For this\ncharacterization, compare Chs. V, VI and VII of this work.\n\nFootnote 329:\n\nCompare Riklin: \u201cWish Fulfilment and Symbolism in Fairy Tales,\u201d\ntranslated by Wm. White, M.D., where a child is produced by the parents\nplacing a little turnip in the oven. The motive of the furnace where the\nchild is hatched is also found again in the type of the whale-dragon\nmyth. It is there a regularly recurring motive because the belly of the\ndragon is very hot, so that as the result of the heat the hero loses his\nhair\u2014that is to say, he loses the characteristic covering of hair of the\nadult and becomes a child. (Naturally the hair is related to the sun\u2019s\nrays, which are extinguished in the setting of the sun.) Abundant\nexamples of this motive are in Frobenius: \u201cDas Zeitalter des\nSonnengottes,\u201d Vol. I. Berlin 1904.\n\nFootnote 330:\n\nA potion of immortality.\n\nFootnote 331:\n\nThis aspect of Agni is similar to Dionysus, who bears a remarkable\nparallel to both the Christian and the Hindoo mythology.\n\nFootnote 332:\n\n\u201cNow everything in the world which is damp, he created from sperma, but\nthis is the soma.\u201d _B\u1e5bihad\u00e2ra\u1e47yaka-Upani\u1e63had_, 1\u20134.\n\nFootnote 333:\n\nThe question is whether this significance was a secondary development.\nKuhn seems to assume this. He says (\u201cHerabkunft des Feuers,\u201d p. 18):\n\u201cHowever, together with the meaning of the root _manth_ already evolved,\nthere has also developed in the Vedas the conception of \u2018tearing off\u2019\ndue naturally to the mode of procedure.\u201d\n\nFootnote 334:\n\nExamples in Frobenius: \u201cDas Zeitalter des Sonnengottes.\u201d\n\nFootnote 335:\n\nSee in this connection Stekel: \u201cDie sexuelle Wurzel der Kleptomanie,\u201d\n_Zeitschrift f\u00fcr Sexualwissenschaft_, 1908.\n\nFootnote 336:\n\nEven in the Roman Catholic church at various places the custom prevailed\nfor the priest to produce once a year the ceremonial fire.\n\nFootnote 337:\n\nI must remark that the designation of onanism as a \u201cgreat discovery\u201d is\nnot merely a play with words on my part. I owe it to two young patients\nwho pretended that they were in possession of a terrible secret; that\nthey had discovered something horrible, which no one had ever known\nbefore, because had it been known great misery would have overtaken\nmankind. Their discovery was onanism.\n\nFootnote 338:\n\nOne must in fairness, however, consider that the demands of life,\nrendered still more severe by our moral code, are so heavy that it\nsimply is impossible for many people to attain that goal which can be\nbegrudged to no one, namely the possibility of love. Under the cruel\ncompulsion of domestication, what is left but onanism, for those people\npossessed of an active sexuality? It is well known that the most useful\nand best men owe their ability to a powerful libido. This energetic\nlibido longs for something more than merely a Christian love for the\nneighbor.\n\nFootnote 339:\n\nI am fully conscious that onanism is only an intermediate phenomenon.\nThere always remains the problem of the original division of the libido.\n\nFootnote 340:\n\nIn connection with my terminology mentioned in the previous chapter, I\ngive the name of autoerotic to this stage following the incestuous love.\nHere I emphasize the erotic as a regressive phenomenon; the libido\nblocked by the incest barrier regressively takes possession of an older\nway of functioning anterior to the incestuous object of love. This may\nbe comprehended by Bleuler\u2019s terminology, Autismus, that is, the\nfunction of pure self-preservation, which is especially distinguished by\nthe function of nutrition. However, the terminology \u201cautismus\u201d cannot\nvery well be longer applied to the presexual material, because it is\nalready used in reference to the mental state of dementia praecox where\nit has to include autoerotism plus introverted desexualized libido.\nAutismus designates first of all a pathological phenomenon of regressive\ncharacter, the presexual material, however, of a normal functioning, the\nchrysalis stage.\n\n\n CHAPTER IV\n\nFootnote 341:\n\nTherefore that beautiful name of the sun-hero Gilgamesh: Wehfrohmensch\n(pain-joy human being). See Jensen: \u201cGilgamesh Epic.\u201d\n\nFootnote 342:\n\nCompare here the interesting researches of H. Silberer. 1912 _Jahrbuch_,\nVol. I, p. 513.\n\nFootnote 343:\n\nSee Bleuler: _Psychiatr.-neurol. Wochenschrift_, XII. Jahrgang, Nr. 18\nto 21.\n\nFootnote 344:\n\nCompare with this my explanations in _Jahrbuch_, Vol. III, p. 469.\n\nFootnote 345:\n\nCompare the exhortation by Krishna to the irresolute Arjuna in\nBhagavad-G\u00eet\u00e2: \u201cBut thou, be free of the pairs of opposites!\u201d Bk. II,\n\u201cThe Song Celestial,\u201d Edwin Arnold.\n\nFootnote 346:\n\n\u201cPens\u00e9es,\u201d LIV.\n\nFootnote 347:\n\nSee the following chapter.\n\nFootnote 348:\n\nCompare John M\u00fcller: \u201c\u00dcber die phantastischen Gesichtserscheinungen,\u201d\nCoblenz 1826; and Jung: \u201cOccult Phenomena,\u201d in Collected Papers on\nAnalytic Psychology.\n\nFootnote 349:\n\nAlso the related doctrine of the Upanishad.\n\nFootnote 350:\n\nBertschinger: \u201cIllustrierte Halluzinationen,\u201d _Jahrbuch_, Vol. III, p.\n69.\n\nFootnote 351:\n\nHow very important is the coronation and sun identification, is shown\nnot alone from countless old customs, but also from the corresponding\nancient metaphors in the religious speech: the Wisdom of Solomon v: 17:\n\u201cTherefore, they will receive a beautiful crown from the hand of the\nLord.\u201d _I Peter_ v: 4: \u201cFeed the flock of God ... and when the chief\nshepherd shall appear ye shall receive a crown of glory that fadeth not\naway.\u201d\n\nIn a church hymn of Allendorf it is said of the soul: \u201cThe soul is\nliberated from all care and pain and in dying it has come to the _crown\nof joy_; she stands as bride and queen in the _glitter of eternal\nsplendor_, at the side of the great king,\u201d etc. In a hymn by Laurentius\nLaurentii it is said (also of the soul): \u201cThe crown is entrusted to the\nbrides because they conquer.\u201d In a song by Sacer we find the passage:\n\u201cAdorn my coffin with garlands just as a conqueror is adorned,\u2014from\nthose springs of heaven, my soul has attained the eternally green crown:\nthe true glory of victory, coming from the son of God who has so cared\nfor me.\u201d A quotation from the above-mentioned song of Allendorf is added\nhere, in which we have another complete expression of the primitive\npsychology of the sun identification of men, which we met in the\nEgyptian song of triumph of the ascending soul.\n\n(Concerning the soul, continuation of the above passage:) \u201cIt [the soul]\nsees a clear countenance [sun]: his [the sun\u2019s] joyful loving nature now\nrestores it through and through: it is a _light in his light_.\u2014Now the\n_child can see the father_: He feels the gentle emotion of love. Now he\ncan understand the word of Jesus. He himself, the father, has loved you.\nAn unfathomable sea of benefits, an abyss of eternal waves of blessing\nis disclosed to the enlightened spirit: he beholds the countenance of\nGod, and knows what signifies _the inheritor of God in light and the\nco-heir of Christ_.\u2014The feeble body rests on the earth: it sleeps until\nJesus awakens it. _Then will the dust become the sun_, which now is\ncovered by the dark cavern: Then shall we come together with all the\npious, who knows how soon, and will be for eternity with the Lord.\u201d I\nhave emphasized the significant passages by italics: they speak for\nthemselves, so that I need add nothing.\n\nFootnote 352:\n\nIn order to avoid misunderstanding I must add that this was absolutely\nunknown to the patient.\n\nFootnote 353:\n\nThe analysis of an eleven-year-old girl also confirms this. I gave a\nreport of this in the I Congr\u00e8s International de P\u00e9dologie, 1911, in\nBrussels.\n\nFootnote 354:\n\nThe identity of the divine hero with the mystic is not to be doubted. In\na prayer written on papyrus to Hermes, it is said: \u03c3\u1f7a \u03b3\u1f70\u03c1 \u1f10\u03b3\u1f7c \u03ba\u03b1\u1f76 \u1f10\u03b3\u1f7c\n\u03c3\u03cd\u00b7 \u03c4\u1f78 \u03c3\u03cc\u03bd \u1f44\u03bd\u03bf\u03bc\u03b1 \u1f10\u03bc\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f10\u03bc\u1f78\u03bd \u03c3\u1f78\u03bd\u00b7 \u1f10\u03b3\u1f7c \u03b3\u1f70\u03c1 \u03b5\u1f30\u03bc\u03b9 \u03c4\u1f78 \u03b5\u1f34\u03b8\u03bf\u03bb\u03cc\u03bd \u03c3\u03bf\u03c5 (For\nthou art I and I am thou, thy name is mine, and mine is thine; for I am\nthy image). (Kenyon: Greek Papyrus, in the British Museum, 1893, p. 116,\nPap. CXXII, 2. Cited by Dieterich: \u201cMithrasliturgie,\u201d p. 79.) The hero\nas image of the libido is strikingly illustrated in the head of Dionysus\nat Leiden (Roscher, I, Sp. 1128), where the hair rises like flame over\nthe head. He is\u2014like a flame: \u201cThy savior will be a flame.\u201d Firmicus\nMaternus (\u201cDe Errore Prof. Relig.,\u201d 104, p. 28) acquaints us with the\nfact that the god was saluted as bridegroom, and \u201cyoung light.\u201d He\ntransmits the corrupt Greek sentence, \u03b4\u03b5 \u03bd\u03c5\u03bd\u03c6\u03b5 \u03c7\u03b1\u03b9\u03c1\u03b5 \u03bd\u03c5\u03bd\u03c6\u03b5 \u03bd\u03b5\u03bf\u03bd \u03c6\u03c9\u03c2,\nwith which he contrasts the Christian conception: \u201cNullum apud te lumen\nest nec est aliquis qui sponsus mereatur audire: unum lumen est, unus\nest sponsus. Nominum horum gratiam Christus accepit.\u201d To-day Christ is\nstill our hero and the bridegroom of the soul. These attributes will be\nconfirmed in regard to Miss Miller\u2019s hero in what follows.\n\nFootnote 355:\n\nThe giving of a name is therefore of significance in the so-called\nspiritual manifestations. See my paper, 1902, \u201cOccult Phenomena,\u201d\nCollected Papers on Analytical Psychology.\n\nFootnote 356:\n\nThe ancients recognized this demon as \u03c3\u03c5\u03bd\u03bf\u03c0\u03b1\u03b4\u03cc\u03c2, the companion and\nfollower.\n\nFootnote 357:\n\nA parallel to these phantasies are the well-known interpretations of the\nSella Petri of the pope.\n\nFootnote 358:\n\nWhen Freud called attention through his analytic researches to the\nconnection between excrements and gold, many ignorant persons found\nthemselves obliged to ridicule in an airy manner this connection. The\nmythologists think differently about it. De Gubernatis says that\nexcrement and gold are always associated together. Grimm tells us of the\nfollowing magic charm: \u201cIf one wants money in his house the whole year,\none must eat lentils on New Year\u2019s Day.\u201d This notable connection is\nexplained simply through the physiological fact of the indigestibility\nof lentils, which appear again in the form of coins. Thus one becomes a\nmint.\n\nFootnote 359:\n\nA French father who naturally disagreed with me in regard to this\ninterest in his child mentioned, nevertheless, that when the child\nspeaks of cacao, he always adds \u201clit\u201d; he means caca-au-lit.\n\nFootnote 360:\n\nFreud: _Jahrbuch_, Vol. I, p. 1. Jung: _Jahrbuch_, Vol. II, p. 33. See\nthird lecture delivered at Clark University, 1909.\n\nFootnote 361:\n\nI refer to the previous etymologic connection.\n\nFootnote 362:\n\nCompare Bleuler: _Jahrbuch_, Vol. III, p. 467.\n\nFootnote 363:\n\n\u201cGenius and Insanity.\u201d\n\nFootnote 364:\n\nHere again is the connection with antiquity, the infantile past.\n\nFootnote 365:\n\nThis fact is unknown to me. It might be possible that in some way the\nname of the legendary man who invented the cuneiform characters has been\npreserved (as, for example, Sinlikiunnini as the poet of the Gilgamesh\nepic). But I have not succeeded in finding anything of that sort.\nHowever, Ashshurbanaplu or Asurbanipal has left behind that marvellous\ncuneiform library, which was excavated in Kujundschik. Perhaps\n\u201cAsurubama\u201d has something to do with this name. Further there comes into\nconsideration the name of Aholibamah, which we have met in Part I. The\nword \u201cAhamarama\u201d betrays equally some connections with Anah and\nAholibamah, those daughters of Cain with the sinful passion for the sons\nof God. This possibility hints at Chiwantopel as the longed-for son of\nGod. (Did Byron think of the two sister whores, Ohola and Oholiba?\nEzeck. xxiii:4.)\n\nFootnote 366:\n\nThe race does not part with its wandering sun-heroes. Thus it was\nrelated of Cagliostro, that he once drove at the same time four white\nhorses out of a city from all the city gates simultaneously (Helios!).\n\nFootnote 367:\n\nMysticism.\n\nFootnote 368:\n\nAgni, the fire, also hides himself at times in a cavern. Therefore he\nmust be brought forth again by generation from the cavity of the female\nwood. Compare Kuhn: \u201cHerabk. des Feuers.\u201d\n\nFootnote 369:\n\nWe = Allah.\n\nFootnote 370:\n\nThe \u201ctwo-horned.\u201d According to the commentaries, this refers to\nAlexander the Great, who in the Arabian legends plays nearly the same\nr\u00f4le as the German Dietrich von Bern. The \u201ctwo-horned\u201d refers to the\nstrength of the sun-bull. Alexander is often found upon coins with the\nhorns of Jupiter Ammon. It is a question of identification of the ruler\naround whom so many legends are clustered, with the sun of spring in the\nsigns of the bull and the ram. It is obvious that humanity had a great\nneed of effacing the personal and human from their heroes, so as finally\nto make them, through a \u03bc\u03b5\u03c4\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 (eclipse), the equal of the sun, that\nis to say, completely into a libido-symbol. If we thought like\nSchopenhauer, then we would surely say, Libido-symbol. But if we thought\nlike Goethe, then we would say, Sun; for we exist, because the sun sees\nus.\n\nFootnote 371:\n\nVollers: \u201cChidher. Archiv f\u00fcr Religionswissenschaft,\u201d p. 235, Vol. XII,\n1909. This is the work which is my authority on the Koran commentaries.\n\nFootnote 372:\n\nHere the ascension of Mithra and Christ are closely related. See Part I.\n\nFootnote 373:\n\nA parallel is found in the Mithra mysteries! See below.\n\nFootnote 374:\n\nParallel to this are the conversations of Mohammed with Elias, at which\nthe sacramental bread was served. In the New Testament the awkwardness\nis restricted to the proposal of Peter. The infantile character of such\nscenes is shown by similar features, thus by the gigantic stature of\nElias in the Koran, and also the tales of the commentary, in which it is\nstated that Elias and Chidher met each year in Mecca, conversed and\nshaved each other\u2019s heads.\n\nFootnote 375:\n\nOn the contrary, according to Matthew xvii: 11, John the Baptist is to\nbe understood as Elias.\n\nFootnote 376:\n\nCompare the Kyffh\u00e4user legend.\n\nFootnote 377:\n\nVollers: Ibid.\n\nFootnote 378:\n\nAnother account says that Alexander had been in India on the mountain of\nAdam with his \u201cminister\u201d Chidher.\n\nFootnote 379:\n\nThese mythological equations follow absolutely the rule of dreams, where\nthe dreamer can be resolved into many analogous forms.\n\nFootnote 380:\n\n\u201cHe must grow, but I must waste away.\u201d\u2014_John_ iii: 30.\n\nFootnote 381:\n\nCumont: \u201cTextes et Monuments,\u201d p. 172.\n\nFootnote 382:\n\nThe parallel between Hercules and Mithra may be drawn even more closely.\nLike Hercules, Mithra is an excellent archer. Judging from certain\nmonuments, not only the youthful Hercules appears to be threatened by a\nsnake, but also Mithra as a youth. The meaning of the \u1f04\u03b8\u03bb\u03bf\u03c2 of Hercules\n(the work) is the same as the Mithraic mystery of the conquering and\nsacrifice of the bull.\n\nFootnote 383:\n\nThese three scenes are represented in a row on the Klagenfurt monument.\nThus the dramatic connection of these must be surmised (Cumont: \u201cMyst.\ndes Mithras\u201d).\n\nFootnote 384:\n\nAlso the triple crown.\n\nFootnote 385:\n\nThe Christian sequence is John\u2014Christ, Peter\u2014Pope.\n\nFootnote 386:\n\nThe immortality of Moses is proven by the parallel situation with Elias\nin the transfiguration.\n\nFootnote 387:\n\nSee Frobenius: \u201cDas Zeitalter des Sonnengottes.\u201d\n\nFootnote 388:\n\nTherefore the fish is the symbol of the \u201cSon of God\u201d; at the same time\nthe fish is also the symbol of the approaching world-cycle.\n\nFootnote 389:\n\nRiklin: \u201cWish Fulfilment and Symbolism.\u201d\n\nFootnote 390:\n\nInman: \u201cAncient Pagan and Modern Christian Symbolism.\u201d\n\nFootnote 391:\n\nThe amniotic membrane(?).\n\nFootnote 392:\n\nThe Etrurian Tages, who sprang from the \u201cfreshly ploughed furrow,\u201d is\nalso a teacher of wisdom. In the Litaolane myth of the Basutos, there is\na description of how a monster devoured all men and left only one woman,\nwho gave birth to a son, the hero, in a stable (instead of a cave: see\nthe etymology of this myth). Before she had arranged a bed for the\ninfant out of the straw, he was already grown and spoke \u201cwords of\nwisdom.\u201d The quick growth of the hero, a frequently recurring motive,\nappears to mean that the birth and apparent childhood of the hero are so\nextraordinary because his birth really means his rebirth, therefore he\nbecomes very quickly adapted to his hero r\u00f4le. Compare below.\n\nFootnote 393:\n\nBattle of R\u00ea with the night serpent.\n\nFootnote 394:\n\nMatthew iii: 11.\n\nFootnote 395:\n\n\u201cDas Gilgameshepos in der Weltliteratur,\u201d Vol. I, p. 50.\n\nFootnote 396:\n\nThe difference between this and the Mithra sacrifice seems to be\nextraordinarily significant. The Dadophores are harmless gods of light\nwho do not participate in the sacrifice. The animal is lacking in the\nsacrifice of Christ. Therefore there are two criminals who suffer the\nsame death. The scene is much more dramatic. The inner connection of the\nDadophores to Mithra, of which I will speak later, allows us to assume\nthe same relation of Christ to the criminals. The scene with Barabbas\nbetrays that Christ is the god of the ending year, who is represented by\none of the thieves, while the one of the coming year is free.\n\nFootnote 397:\n\nFor example, the following dedication is found on a monument: D. I. M.\n(Deo Invicto Mithrae) Cautopati. One discovers sometimes Deo Mithrae\nCaute or Deo Mithrae Cautopati in a similar alternation as Deo Invicto\nMithrae\u2014or sometimes Deo Invicto\u2014or, merely, Invicto. It also appears\nthat the Dadophores are fitted with knife and bow, the attributes of\nMithra. From this it is to be concluded that the three figures represent\nthree different states of a single person. Compare Cumont: \u201cTextes et\nMonuments,\u201d p. 208.\n\nFootnote 398:\n\nOf the threefold Mithra.\n\nFootnote 399:\n\nCited by Cumont: \u201cTextes et Monuments,\u201d p. 208.\n\nFootnote 400:\n\nHaving expanded himself threefold, he departed from the sun.\n\nFootnote 401:\n\nNow these differences in the seasons refer to the Sun, which seems at\nthe winter solstice an infant, such as the Egyptians on a certain day\nbring out of their sanctuaries; at the vernal equinox it is represented\nas a youth. Later, at the summer solstice, its age is represented by a\nfull growth of beard, while at the last, the god is represented by the\ngradually diminishing form of an old man.\n\nFootnote 402:\n\nIbid.\n\nFootnote 403:\n\nTaurus and Scorpio are the equinoctial signs for the period from 4300 to\n2150 B.C. These signs, long since superseded, were retained even in the\nChristian era.\n\nFootnote 404:\n\nUnder some circumstances, it is also sun and moon.\n\nFootnote 405:\n\nIn order to characterize the individual and the all-soul, the personal\nand the super-personal, Atman, a verse of the _Shvet\u00e2shvatara-Upanishad_\n(Deussen) makes use of the following comparison:\n\n \u201cZwei sch\u00f6n befl\u00fcgelte verbundne Freunde\n Umarmen einen und denselben Baum;\n Einer von ihnen speist die s\u00fcsse Beere,\n Der andre schaut, nicht essend, nur herab.\u201d\n\n (Two closely allied friends, beautifully winged, embrace one and the\n same tree; One of them eats the sweet berries, the other not eating\n merely looks downwards.)\n\nFootnote 406:\n\nAmong the elements composing man, in the Mithraic liturgy, fire is\nespecially emphasized as the divine element, and described as \u03c4\u1f78 \u03b5\u1f30\u03c2\n\u1f10\u03bc\u1f74\u03bd \u03ba\u03c1\u1fb6\u03c3\u03b9\u03bd \u03b8\u03b5\u03bf\u03b4\u03ce\u03c1\u03b7\u03c4\u03bf\u03bd (The divine gift in my composition). Dietrich:\nIbid., p. 58.\n\nFootnote 407:\n\nThreefold God.\n\nFootnote 408:\n\nIt is sufficient to point to the loving interest which mankind and also\nthe God of the Old Testament has for the nature of the penis, and how\nmuch depends upon it.\n\nFootnote 409:\n\nThe testicles easily count as twins. Therefore in vulgar speech the\ntesticles are called the Siamese twins. (\u201cAnthropophyteia,\u201d VII, p. 20.\nQuoted by Stekel: \u201cSprache des Traumes,\u201d p. 169.)\n\nFootnote 410:\n\n\u201cRecherches sur le culte, etc., de V\u00e9nus,\u201d Paris, 1837. Quoted by Inman:\n\u201cAncient Pagan and Modern Christian Symbolism,\u201d New York, p. 4.\n\nFootnote 411:\n\nThe androgynous element is not to be undervalued in the faces of Adonis,\nChrist, Dionysus and Mithra, and hints at the bisexuality of the libido.\nThe smooth-shaven face and the feminine clothing of the Catholic priest\ncontain a very old female constituent from the Attis-Cybele cult.\n\nFootnote 412:\n\nStekel (\u201cSprache des Traumes\u201d) has again and again noted the Trinity as\na phallic symbol. For example, see p. 27.\n\nFootnote 413:\n\nSun\u2019s rays = Phalli.\n\nFootnote 414:\n\nIn a Bakairi myth a woman appears, who has sprung from a corn mortar. In\na Zulu myth it is said: A woman is to catch a drop of blood in a vessel,\nthen close the vessel, put it aside for eight months and open it in the\nninth month. She follows the advice, opens the vessel in the ninth\nmonth, and finds a child in it. (Frobenius: \u201cDas Zeitalter des\nSonnengottes\u201d [The Age of the Sun-God], I, p. 237.)\n\nFootnote 415:\n\nInman: Ibid., p. 10, Plate IX.\n\nFootnote 416:\n\nRoscher: \u201cLexicon,\u201d Sp. 2733/4. See section, Men.\n\nFootnote 417:\n\nA well-known sun animal, frequent as a phallic symbol.\n\nFootnote 418:\n\nLike Mithra and the Dadophores.\n\nFootnote 419:\n\nThe castration in the service of the mother explains this quotation in a\nvery significant manner: Exod. iv: 25: \u201cThen Zipporah took a sharp\nstone, and cut off her son\u2019s foreskin and cast it at his feet and said,\nSurely, a bloody husband art thou to me.\u201d This passage shows what\ncircumcision means.\n\nFootnote 420:\n\nGilgamesh, Dionysus, Hercules, Christ, Mithra, and so on.\n\nFootnote 421:\n\nCompare with this, Graf: \u201cR. Wagner im Fliegenden Holl\u00e4nder: Schriften\nzur angewandten Seelenkunde.\u201d\n\nFootnote 422:\n\nI have pointed out above, in reference to the Zosimos vision, that the\naltar meant the uterus, corresponding to the baptismal font.\n\n\n CHAPTER V\n\nFootnote 423:\n\nFreud: \u201cDream Interpretation.\u201d\n\nFootnote 424:\n\nI am indebted to Dr. Abegg in Z\u00fcrich for the knowledge of Indra and\nUrvar\u00e2, Domaldi and R\u00e2ma.\n\nFootnote 425:\n\nMedieval Christianity also considered the Trinity as dwelling in the\nwomb of the holy Virgin.\n\nFootnote 426:\n\n\u201cSymbolism,\u201d Plate VII.\n\nFootnote 427:\n\nAnother form of the same motive is the Persian idea of the tree of life,\nwhich stands in the lake of rain, Vourukasha. The seeds of this tree\nwere mixed with water and by that the fertility of the earth was\nmaintained. \u201cVend\u00eed\u00e2d,\u201d 5, 57, says: The waters flow \u201cto the lake\nVourukasha, down to the tree Hv\u00e2pa; there my trees of many kinds all\ngrow. I cause these waters to rain down as food for the pure man, as\nfodder for the well-born cow. (Impregnation, in terms of the presexual\nstage.) Another tree of life is the white Haoma, which grows in the\nspring Ardv\u00ee\u00e7ura, the water of life.\u201d Spiegel: \u201cEr\u00e2n. Altertumskunde,\u201d\nI, 465, 467.\n\nFootnote 428:\n\nExcellent examples of this are given in the work of Rank, \u201cThe Myth of\nthe Birth of the Hero,\u201d translated by Wm. White.\n\nFootnote 429:\n\nShadows probably mean the soul, the nature of which is the same as\nlibido. Compare with this Part I.\n\nFootnote 430:\n\nBut I must mention that Nork (\u201cRealw\u00f6rterbuch,\u201d sub. Theben und Schiff)\npleads that Thebes is the ship city; his arguments are much attacked.\nFrom among his arguments I emphasize a quotation from Diodorus (I, 57),\naccording to which Sesostris (whom Nork associates with Xisuthros) had\nconsecrated to the highest god in Thebes a vessel 280 els long. In the\ndialogue of Lucius (Apuleius: \u201cMetam.,\u201d lib. II, 28), the night journey\nin the sea was used as an erotic figure of speech: \u201cHac enim sitarchia\nnavigium Veneris indiget sola, ut in nocte pervigili et oleo lucerna et\nvino calix abundet\u201d (For the ship of Venus needs this provision in order\nthat during the night the lamp may abound with oil and the goblet with\nwine). The union of the coitus motive with the motive of pregnancy is to\nbe found in the \u201cnight journey on the sea\u201d of Osiris, who in his\nmother\u2019s womb copulated with his sister.\n\nFootnote 431:\n\nVery illuminating psychologically is the method and the manner in which\nJesus treats his mother, when he harshly repels her. Just as strong and\nintense as this, has the longing for her imago grown in his unconscious.\nIt is surely not an accident that the name Mary accompanies him through\nlife. Compare the utterance of Matthew x: 35: \u201cI have come to set a man\nat variance with his father, a daughter with her mother. He who loves\nfather and mother more than me is not worthy of me.\u201d This directly\nhostile purpose, which calls to mind the legendary r\u00f4le of Bertran de\nBorn, is directed against the incestuous bond and compels man to\ntransfer his libido to the Saviour, who, dying, returning into his\nmother and rising again, is the hero Christ.\n\nFootnote 432:\n\nGenitals.\n\nFootnote 433:\n\nThe horns of the dragon have the following attributes: \u201cThey will prey\nupon woman\u2019s flesh and they will burn with fire.\u201d The horn, a phallic\nemblem, is in the unicorn the symbol of the Holy Ghost (Logos). The\nunicorn is hunted by the archangel Gabriel, and driven into the lap of\nthe Virgin, by which was understood the immaculate conception. But the\nhorns are also sun\u2019s rays, therefore the sun-gods are often horned. The\nsun phallus is the prototype of the horn (sun wheel and phallus wheel),\ntherefore the horn is the symbol of power. Here the horns \u201cburn with\nfire\u201d and prey upon the flesh; one recognizes in this a representation\nof the pains of hell where souls were burnt by the fire of the libido\n(unsatisfied longing). The harlot is \u201cconsumed\u201d or burned by unsatisfied\nlonging (libido). Prometheus suffers a similar fate, when the eagle,\nsun-bird (libido), tears his intestines: one might also say, that he was\npierced by the \u201chorn.\u201d I refer to the phallic meaning of the spear.\n\nFootnote 434:\n\nIn the Babylonian underworld, for example. The souls have a feathery\ncoat like birds. See the Gilgamesh epic.\n\nFootnote 435:\n\nIn a fourteenth-century Gospel at Bruges there is a miniature where the\n\u201cwoman\u201d lovely as the mother of God stands with half her body in a\ndragon.\n\nFootnote 436:\n\n\u03c4\u1f78 \u1f00\u03c1\u03bd\u03af\u03bf\u03bd, little ram, diminutive of the obsolete \u1f00\u03c1\u03ae\u03bd = ram. (In\nTheophrastus it occurs with the meaning of \u201cyoung scion.\u201d) The related\nword \u1f00\u03c1\u03bd\u03af\u03c2 designates a festival annually celebrated in honor of Linos,\nin which the \u03bb\u03af\u03bd\u03bf\u03c2, the lament called Linos, was sung as a lamentation\nfor Linos, the new-born son of Psamathe and Apollo, torn to pieces by\ndogs. The mother had exposed her child out of fear of her father\nKrotopos. But for revenge Apollo sent a dragon, Poine, into Krotopos\u2019\nland. The oracle of Delphi commanded a yearly lament by women and\nmaidens for the dead Linos. A part of the honor was given to Psamathe.\nThe Linos lament is, as Herodotus shows (II, 79), identical with the\nPh\u0153nician, Cyprian and Egyptian custom of the Adonis-(Tammuz) lament. As\nHerodotus observes, Linos is called Maneros in Egypt. Brugsch points out\nthat Maneros comes from the Egyptian cry of lamentation, _maa-n-chru_:\n\u201ccome to the call.\u201d Poine is characterized by her tearing the children\nfrom the womb of all mothers. This ensemble of motives is found again in\nthe Apocalypse, xii: 1\u20135, where it treats of the woman, whose child was\nthreatened by a dragon but was snatched away into the heavens. The\nchild-murder of Herod is an anthropomorphism of this \u201cprimitive\u201d idea.\nThe lamb means the son. (See Brugsch: \u201cDie Adonisklage und das\nLinoslied,\u201d Berlin 1852.) Dieterich (Abraxas: \u201cStudien zur\nReligionsgeschichte des sp\u00e4teren Altertums,\u201d 1891) refers for an\nexplanation of this passage to the myth of Apollo and Python, which he\nreproduces as follows: \u201cTo Python, the son of earth, the great dragon,\nit was prophesied that the son of Leto would kill him; Leto was pregnant\nby Zeus: but Hera brought it about that she _could give birth only there\nwhere the sun did not shine_. When Python saw that Leto was pregnant, he\nbegan to pursue her in order to kill her, but Boreas brought Leto to\nPoseidon. The latter brought her to Ortygia and covered the island with\nthe waves of the sea. When Python did not find Leto, he returned to\nParnassus. Leto brought forth upon the island thrown up by Poseidon. The\nfourth day after the birth, Apollo took revenge and killed the Python.\u201d\nThe birth upon the hidden island belongs to the motive of the \u201cnight\njourney on the sea.\u201d The typical character of the \u201cisland phantasy\u201d has\nfor the first time been correctly perceived by Riklin (1912 _Jahrbuch_,\nVol. II, p. 246). A beautiful parallel for this is to be found, together\nwith the necessary incestuous phantasy material, in H. de Vere Stacpool:\n\u201cThe Blue Lagoon.\u201d A parallel to \u201cPaul and Virginia.\u201d\n\nFootnote 437:\n\nRevelation xxi: 2: \u201cAnd the holy city, the new Jerusalem, I saw coming\ndown from the _heaven of God, prepared as a bride adorned for her\nbridegroom_.\u201d\n\nFootnote 438:\n\nThe legend of Saktideva, in Somadeva Bhatta, relates that the hero,\nafter he had escaped from being devoured by a huge fish (terrible\nmother), finally sees the golden city and marries his beloved princess\n(Frobenius, p. 175).\n\nFootnote 439:\n\nIn the Apocryphal acts of St. Thomas (2nd century) the church is taken\nto be the virgin mother-spouse of Christ. In an invocation of the\napostle, it is said:\n\n Come, holy name of Christ, thou who art above all names.\n Come, power of the highest and greatest mercy,\n Come, dispenser of the greatest blessings,\n Come, gracious mother.\n Come, economy of the masculine.\n Come, woman, thou who disclosest the hidden mysteries....\n\nIn another invocation it is said:\n\n Come, greatest mercy,\n Come, spouse (literally community) of the male,\n Come, woman, thou who knowest the mystery of the elect,\n Come, woman, thou who showest the hidden things\n And who revealest the unspeakable things, holy\n Dove, thou who bringest forth the twin nestling,\n Come, mysterious mother, etc.\n\nF. C. Conybeare: \u201cDie jungfr\u00e4uliche Kirche und die jungfr\u00e4uliche\nMutter.\u201d _Archiv f\u00fcr Religionswissenschaft_, IX, 77. The connection of\nthe church with the mother is not to be doubted, also the conception of\nthe mother as spouse. The virgin is necessarily introduced to hide the\nincest idea. The \u201ccommunity with the male\u201d points to the motive of the\ncontinuous cohabitation. The \u201ctwin nestlings\u201d refer to the old legend,\nthat Jesus and Thomas were twins. It plainly expresses the motive of the\nDioscuri. Therefore, doubting Thomas had to place his finger in the\nwound at the side. Zinzendorf has correctly perceived the sexual\nsignificance of this symbol that hints at the androgynous nature of the\nprimitive being (the libido). Compare the Persian legend of the twin\ntrees Meschia and Mechiane, as well as the motive of the Dioscuri and\nthe motive of cohabitation.\n\nFootnote 440:\n\nCompare Freud: \u201cDream Interpretation.\u201d Also Abraham: \u201cDreams and Myths,\u201d\npp. 22 f.\n\nFootnote 441:\n\nThe sea is the symbol of birth.\n\nFootnote 442:\n\n_Isaiah_ xlviii:1. \u201cHear ye this, O house of Jacob, which are called by\nthe name of Israel and are come forth out of the waters of Judah.\u201d\n\nFootnote 443:\n\nWirth: \u201cAus orientalischen Chroniken.\u201d\u2014The Greek \u201cMateria\u201d is \u1f55\u03bb\u03b7, which\nmeans wood and forest; it really means moist, from the Indo-Germanic\nroot _s\u016b_ in \u1f55\u03c9, \u201cto make wet, to have it rain\u201d; \u1f51\u03b5\u03c4\u03cc\u03c2 = rain; Iranian\n_suth_ = sap, fruit, birth; Sanscrit _s\u00far\u0101_ = brandy; _sutus_ =\npregnancy; _s\u016bte_, _s\u016byate_ = to generate; _sutas_ = son; _s\u016bras_ =\nsoma; \u03c5\u1f31\u03cc\u03c2 = son; (Sanscrit, _s\u016bn\u00fas_; gothic, _sunus_).\n\nFootnote 444:\n\n\u039a\u03bf\u03af\u03bc\u03b7\u03bc\u03b1 means cohabitation, \u03ba\u03bf\u03b9\u03bc\u03b7\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd bedchamber, hence coemeterium =\ncemetery, enclosed fenced place.\n\nFootnote 445:\n\nNork: \u201cRealw\u00f6rterbuch.\u201d\n\nFootnote 446:\n\nIn a myth of Celebes, a dove maiden who was caught in the manner of the\nswan maiden myth, was called Utahagi after a white hair which grew on\nits crown and in which there was magic strength. Frobenius, p. 307.\n\nFootnote 447:\n\nReferring to the phallic symbolism of the finger, see the remarks about\nthe Dactyli, Part II, Chap. I: I mention at this place the following\nfrom a Bakairi myth: \u201cNimagakaniro devoured two finger bones, many of\nwhich were in the house, because Oka used them for his arrow heads and\nkilled many Bakairi whose flesh he ate. The woman became pregnant from\nthe finger bone and only from this, not from Oka\u201d (quoted by Frobenius,\np. 236).\n\nFootnote 448:\n\nFurther proof for this in Prellwitz: \u201cGriechische Etymologie.\u201d\n\nFootnote 449:\n\nSiecke: \u201cDer Gott Rudra in Rigveda\u201d: _Archiv f\u00fcr Religionswissenschaft_,\nVol. I, p. 237.\n\nFootnote 450:\n\nThe fig tree is the phallic tree. It is noteworthy that Dionysus planted\na fig tree at the entrance to Hades, just as \u201cPhalli\u201d are placed on\ngraves. The cyprus tree consecrated to Aphrodite grew to be entirely a\ntoken of death, because it was placed at the door of the house of death.\n\nFootnote 451:\n\nTherefore the tree at times is also a representation of the sun. A\nRussian riddle related to me by Dr. Van Ophuijsen reads: \u201cWhat is the\ntree which stands in the middle of the village and is visible in every\ncottage?\u201d Answer: \u201cThe sun and its light.\u201d A Norwegian riddle reads:\n\n \u201cA tree stands on the mountain of Billings,\n It bends over a lake,\n Its branches shine like gold:\n You won\u2019t guess that to-day.\n\n In the evening the daughter of the sun collected the golden branches,\n which had been broken from the wonderful oak.\n\n Bitterly weeps the little sun\n In the apple orchard.\n From the apple tree has fallen\n The golden apple,\n Do not weep, little sun,\n God will make another\n Of gold, of bronze, of silver.\u201d\n\nThe picking of the apple from the paradise tree may be compared with the\nfire theft, the drawing back of the libido from the mother. (See the\nexplanations which follow concerning the specific deed of the hero.)\n\nFootnote 452:\n\nThe relation of the son to the mother was the psychologic basis of many\nreligions. In the Christian legend the relation of the son to the mother\nis extraordinarily clear. Robertson (\u201cEvangelical Myths\u201d) has hit upon\nthe relation of Christ to the Marys, and he conjectures that this\nrelation probably refers to an old myth \u201cwhere a god of Palestine,\nperhaps of the name Joshua, appears in the changing relation of lover\nand son towards a mythical Mary. This is a natural process in the oldest\ntheosophy and one which appears with variations in the myths of Mithra,\nAdonis, Attis, Osiris and Dionysus, all of whom were brought into\nrelation (or combination) with mother goddesses and who appear either as\na consort or a feminine eidolon in so far as the mothers and consorts\nwere identified as occasion offered.\u201d\n\nFootnote 453:\n\nRank has pointed out a beautiful example of this in the myth of the swan\nmaiden. \u201cDie Lohengrinsage: Schriften zur angewandten Seelenkunde.\u201d\n\nFootnote 454:\n\nMuther (\u201cGeschichte der Malerei,\u201d Vol. II) says in the chapter: \u201cThe\nFirst Spanish Classic\u201d: \u201cTieck once wrote: Sexuality is the great\nmystery of our being. Sensuality is the first moving wheel in our\nmachinery. It stirs our being and makes it joyous and living. Everything\nwe dream of as beautiful and noble is included here. Sexuality and\nsensuousness are the spirit of music, of painting and of all art. All\nwishes of mankind rotate around this center like moths around a burning\nlight. The sense of beauty and the feeling for art are only other\nexpressions of it. They signify nothing more than the impulse of mankind\ntowards expression. I consider devoutness itself as a diverted channel\nof the sexual desire.\u201d Here it is openly declared that one should never\nforget when judging the ancient ecclesiastic art that the effort to\nefface the boundaries between earthly and divine love, to blend them\ninto each other imperceptibly, has always been the guiding thought, the\nstrongest factor in the propaganda of the Catholic church.\n\nFootnote 455:\n\nThat which is born of the flesh is flesh and that which is born of the\nspirit is spirit; the spirit bloweth where it listeth.\n\nFootnote 456:\n\nWe will not discuss here the reasons for the strength of the phantasy.\nBut it does not seem difficult to me to imagine what sort of powers are\nhidden behind the above formula.\n\nFootnote 457:\n\nLactantius says: \u201cWhen all know that it is customary for certain animals\nto conceive through wind and breath of air, why should any one consider\nit miraculous for a virgin to be impregnated by the spirit of God?\u201d\nRobertson: \u201cEvang. Myth.,\u201d p. 31.\n\nFootnote 458:\n\nTherefore the strong emphasis upon affiliation in the New Testament.\n\nFootnote 459:\n\nThe mystic feelings of the nearness of God; the so-called personal inner\nexperience.\n\nFootnote 460:\n\nThe sexual mawkishness is everywhere apparent in the lamb symbolism and\nthe spiritual love-songs to Jesus, the bridegroom of the soul.\n\nFootnote 461:\n\nUsener: \u201cDer heilige Tychon,\u201d 1907.\n\nFootnote 462:\n\nCompare W. P. Knight: \u201cWorship of Priapus.\u201d\n\nFootnote 463:\n\nOr in the compensating organizations, which appear in the place of\nreligion.\n\nFootnote 464:\n\nThe condition was undoubtedly ideal for early times, where mankind was\nmore infantile in general: and it still is ideal for that part of\nhumanity which is infantile; how large is that part!\n\nFootnote 465:\n\nCompare Freud: _Jahrbuch_, Vol. III, p. 1.\n\nFootnote 466:\n\nHere it is not to be forgotten we are moving entirely in the territory\nof psychology, which in no way is allied to transcendentalism, either in\npositive or negative relation. It is a question here of a relentless\nfulfilment of the standpoint of the theory of cognition, established by\nKant, not merely for the theory, but, what is more important, for the\npractice. One should avoid playing with the infantile image of the\nworld, because all this tends only to separate man from his essential\nand highest ethical goal, moral autonomy. The religious symbol should be\nretained after the inevitable obliteration of certain antiquated\nfragments, as postulate or as transcendent theory, and also as taught in\nprecepts, but is to be filled with new meaning according to the demand\nof the culture of the present day. But this theory must not become for\nthe \u201cadult\u201d a positive creed, an illusion, which causes reality to\nappear to him in a false light. Just as man is a dual being, having an\nintellectual and an animal nature, so does he appear to need two forms\nof reality, the reality of culture, that is, the symbolic transcendent\ntheory, and the reality of nature which corresponds to our conception of\nthe \u201ctrue reality.\u201d In the same measure that the true reality is merely\na figurative interpretation of the appreciation of reality, the\nreligious symbolic theory is merely a figurative interpretation of\ncertain endopsychic apperceptions. But one very essential difference is\nthat a transcendental support, independent in duration and condition, is\nassured to the transubjective reality through the best conceivable\nguarantees, while for the psychologic phenomena a transcendental support\nof subjective limitation and weakness must be recognized as a result of\ncompelling empirical data. Therefore true reality is one that is\nrelatively universally valid; the psychologic reality, on the contrary,\nis merely a functional phenomenon contained in an epoch of human\ncivilization. Thus does it appear to-day from the best informed\nempirical standpoint. If, however, the psychologic were divested of its\ncharacter of a biologic epiphenomenon in a manner neither known nor\nexpected by me, and thereby was given the place of a physical entity,\nthen the psychologic reality would be resolved into the true reality; or\nmuch more, it would be reversed, because then the psychologic would lay\nclaim to a greater worth, for the ultimate theory, because of its\ndirectness.\n\nFootnote 467:\n\n\u201cDe Isid. et Osir.\u201d\n\nFootnote 468:\n\nIn the fourth place Isis was born in absolute humidity.\n\nFootnote 469:\n\nThe great beneficent king, Osiris.\n\nFootnote 470:\n\nErman: \u201cAegypten,\u201d p. 360.\n\nFootnote 471:\n\nHere I must again recall that I give to the word \u201cincest\u201d more\nsignificance than properly belongs to the term. Just as libido is the\nonward driving force, so incest is in some manner the backward urge into\nchildhood. For the child, it cannot be spoken of as incest. Only for the\nadult who possesses a completely formed sexuality does the backward urge\nbecome incest, because he is no longer a child but possesses a sexuality\nwhich cannot be permitted a regressive application.\n\nFootnote 472:\n\nCompare Frobenius: \u201cDas Zeitalter des Sonnengottes.\u201d\n\nFootnote 473:\n\nCompare the \u201cnightmare legends\u201d in which the mare is a beautiful woman.\n\nFootnote 474:\n\nThis recalls the phallic columns placed in the temples of Astarte. In\nfact, according to one version, the wife of the king was named Astarte.\nThis symbol brings to mind the crosses, fittingly called \u03ad\u03b3\u03ba\u03bf\u03bb\u03c0\u03b9\u03b1\n(pregnant crosses), which conceal a secret reliquary.\n\nFootnote 475:\n\nSpielrein (_Jahrbuch_, Vol. III, p. 358) points out numerous indications\nof the motive of dismemberment in a demented patient. Fragments of the\nmost varied things and materials were \u201ccooked\u201d or \u201cburnt.\u201d \u201cThe ash can\nbecome man.\u201d The patient saw children dismembered in glass coffins. In\naddition, the above-mentioned \u201cwashing,\u201d \u201ccleaning,\u201d \u201ccooking\u201d and\n\u201cburning\u201d has, besides the coitus motive, also the pregnancy motive; the\nlatter probably in a predominating measure.\n\nFootnote 476:\n\nLater offshoots of this primitive theory of the origin of children are\ncontained in the doctrines of Karma, and the conception of the Mendelian\ntheory of heredity is not far off. One only has to realize that all\napperceptions are subjectively conditioned.\n\nFootnote 477:\n\nDemeter assembled the limbs of the dismembered Dionysus and from them\nproduced the god anew.\n\nFootnote 478:\n\nCompare Diodorus: III, 62.\n\nFootnote 479:\n\nYet to be added is the fact that the cynocephalic Anubis as the restorer\nof the corpse of Osiris (also genius of the dog star) had a compensatory\nsignificance. In this significance he appears upon many sarcophagi. The\ndog is also a regular companion of the healing Asclepius. The following\nquotation from Petronius best supports the Creuzer hypothesis (\u201cSat.,\u201d\nc. 71): \u201cValde te rogo, ut secundum pedes statuae meae catellam\npingas\u2014ut mihi contingat tuo beneficio post mortem vivere\u201d (I beseech\nyou instantly to fasten beside the feet of my statue a dog, so that\nbecause of your beneficence I may attain to life after death). See Nork:\nIbid., about dog.\n\nMoreover, the relation of the dog to the dog-headed Hecate, the goddess\nof the underworld, hints at its being the symbol of rebirth. She\nreceived as Canicula a sacrificial dog to keep away the pest. Her close\nrelation to Artemis as goddess of the moon permits her opposition to\nfertility to be glimpsed. Hecate, is also the first to bring to Demeter\nthe news of her stolen child (the r\u00f4le of Anubis!). Also the goddess of\nbirth Ilithyia received sacrifices of dogs, and Hecate herself is, on\noccasions, goddess of marriage and birth.\n\nFootnote 480:\n\nFrobenius (Ibid., p. 393) observes that frequently the gods of fire\n(sun-heroes) lack a member. He gives the following parallel: \u201cJust as\nthe god wrenches out an arm from the ogre (giant), so does Odysseus\npluck out the eye of the noble Polyphemus, whereupon the sun creeps up\nmysteriously into the sky. Might the fire-making, twisting and wrenching\nout of the arm be connected?\u201d This question is by this clearly illumined\nif we assume, corresponding to the train of thought of the ancients,\nthat the wrenching out of the arm is really a castration. (The symbol of\nthe robbery of the force of life.) It is an act corresponding to the\nAttis castration because of the mother. From this renunciation, which is\nreally a symbolic mother incest, arises the discovery of fire, as\npreviously we have already suspected. Moreover, mention must be made of\nthe fact that to wrench out an arm, means first of all merely\n\u201coverpowering,\u201d and on that account can happen to the hero as well as to\nhis opponent. (Compare, for examples, Frobenius: Ibid., pp. 112, 395.)\n\nFootnote 481:\n\nCompare especially the description of the cup of Thebes.\n\nFootnote 482:\n\nProfessor Freud has expressed in a personal discussion the idea that a\nfurther determinate for the motive of the dissimilar brothers is to be\nfound in the elementary observance towards birth and the after-birth. It\nis an exotic custom to treat the placenta as a child!\n\nFootnote 483:\n\nBrugsch: \u201cReligion und Mythologie der alten Aegypter,\u201d p. 354.\n\nFootnote 484:\n\nIbid., p. 310.\n\nFootnote 485:\n\nIn the conception of \u00c2tman there is a certain fluid quality in so far as\nhe really can be identified with Purusha of the Rigveda. \u201cPurusha covers\nall the places of the earth, flowing about it ten fingers high.\u201d\n\nFootnote 486:\n\nBrugsch: Ibid., p. 112.\n\nFootnote 487:\n\nIn Thebes, where the chief god is Chnum, the latter represents the\nbreath of the wind in his cosmic component, from which later on \u201cthe\nspirit of God floating over the waters\u201d has developed; the primitive\nidea of the cosmic parents, who lie pressed together until the son\nseparates them. (Compare the symbolism of \u00c2tman above.)\n\nFootnote 488:\n\nBrugsch: Ibid., p. 128.\n\nFootnote 489:\n\nServian song from Grimm\u2019s \u201cMythology,\u201d II, p. 544.\n\nFootnote 490:\n\nFrobenius: Ibid.\n\nFootnote 491:\n\nCompare the birth of the Germanic Aschanes, where rock, tree and water\nare present at the scene of birth. Chidher too was found sitting on the\nearth, the ground around covered with flowers.\n\nFootnote 492:\n\nMost singularly even in this quotation, V. 288, the description is found\nof Sleep sitting high up in a pine tree. \u201cThere he sat surrounded by\nbranches covered with thorny leaves, like the singing bird, who by night\nflutters through the mountains.\u201d It appears as if the motive belongs to\na hierosgamos. Compare also the magic net with which Hephaestos enfolds\nAres and Aphrodite \u201cin flagranti\u201d and kept them for the sport of the\ngods.\n\nFootnote 493:\n\nThe rite of enchaining the statues of Hercules and the Tyrian Melkarth\nis related to this also. The Cabiri too were wrapt in coverings.\nCreuzer: \u201cSymbolik,\u201d II, 350.\n\nFootnote 494:\n\nFick: \u201cIndogermanisches W\u00f6rterbuch,\u201d I, p. 132.\n\nFootnote 495:\n\nCompare the \u201cresounding sun.\u201d\n\nFootnote 496:\n\nThe motive of the \u201cstriking rocks\u201d belongs also to the motive of\ndevouring (Frobenius: Ibid., p. 405). The hero in his ship must pass\nbetween two rocks which strike together. (Similar to the biting door, to\nthe tree trunk which snaps together.) In the passage, generally the tail\nof the bird is pinched off (or the \u201cpoop\u201d of the ship, etc.); the\ncastration motive is once more clearly revealed here, for the castration\ntakes the place of mother incest. The castration is a substitution for\ncoitus. Scheffel employs this idea in his well-known poem: \u201cA herring\nloved an oyster, etc.\u201d The poem ends with the oyster biting off the\nherring\u2019s head for a kiss. The doves which bring Zeus ambrosia have also\nto pass through the rocks which strike together. The \u201cdoves\u201d bring the\nfood of immortality to Zeus by means of incest (entrance into the\nmother) very similar to Freya\u2019s apples (breasts). Frobenius also\nmentions the rocks or caves which open only at a magic word and are very\nclosely connected with the rocks which strike together. Most\nilluminating in this respect is a South African myth (Frobenius, p.\n407): \u201cOne must call the rock by name and cry loudly: Rock Utunjambili,\nopen, so that I may enter.\u201d But the rock answers when it will not open\nto the call. \u201cThe rock will not open to children, it will open to the\nswallows which fly in the air!\u201d The remarkable thing is, that no human\npower can open the rock, only a formula has that power\u2014or a bird. This\nwording merely says that the opening of the rock is an undertaking which\ncannot really be accomplished, but which one wishes to accomplish.\n\n(In Middle High German, to wish is really \u201cto have the power to create\nsomething extraordinary.\u201d) When a man dies, then only the wish that he\nmight live remains, an unfulfilled wish, a fluttering wish, wherefore\nsouls are birds. The soul is wholly only libido, as is illustrated in\nmany parts of this work; it is \u201cto wish.\u201d Thus the helpful bird, who\nassists the hero in the whale to come again into the light, who opens\nthe rocks, is the wish for rebirth. (For the bird as a wish, see the\nbeautiful painting by Thoma, where the youth longingly stretches out his\narms to the birds who pass over his head.)\n\nFootnote 497:\n\nMelian Virgins.\n\nFootnote 498:\n\nGrimm: \u201cMythology,\u201d I, p. 474.\n\nFootnote 499:\n\nIn Athens there was a family of \u0391\u1f30\u03b3\u03b5\u03b9\u03c1\u03cc\u03c4\u03bf\u03bc\u03bf\u03b9 = hewn from poplars.\n\nFootnote 500:\n\nHermann: \u201cNordische Mythologie,\u201d p. 589.\n\nFootnote 501:\n\nPregnant.\n\nFootnote 502:\n\nJavanese tribes commonly set up their images of God in an artificial\ncavity of a tree. This fits in with the \u201clittle hole\u201d phantasy of\nZinzendorf and his sect. See Pfister: \u201cFr\u00f6mmigkeit des Grafen von\nZinzendorf.\u201d In a Persian myth, the white Haoma is a divine tree,\ngrowing in the lake Vourukasha, the fish Khar-m\u00e2h\u00ee circles protectingly\naround it and defends it against the toad Ahriman. It gives eternal\nlife, children to women, husbands to girls and horses to men. In the\nMin\u00f4khired the tree is called \u201cthe preparer of the corpse\u201d (Spiegel:\n\u201cEr\u00e2n. Altertumskunde,\u201d II, 115).\n\nFootnote 503:\n\nShip of the sun, which accompanies the sun and the soul over the sea of\ndeath to the rising.\n\nFootnote 504:\n\nBrugsch: Ibid., p. 177.\n\nFootnote 505:\n\nSimilarly _Isaiah_ li: 1: \u201c... look unto the rock whence ye are hewn,\nand to the hole of the pit whence ye are digged.\u201d Further proof is found\nin A. von L\u00f6wis of Menar: \u201cNordkaukasische Steingeburtssagen,\u201d _Archiv\nf\u00fcr Religionswissenschaft_, XIII, p. 509.\n\nFootnote 506:\n\nGrimm: \u201cMythology,\u201d I, p. 474.\n\nFootnote 507:\n\n\u201cDas Kreuz Christi. Rel.-hist.-kirchl.-archaeol. Untersuchungen,\u201d 1875.\n\nFootnote 508:\n\nThe legend of Seth is found in Jubinal: \u201cMyst\u00e8res in\u00e9dits du XV.\nsi\u00e8cle,\u201d Part II, p. 16. Quoted from Z\u00f6ckler: Ibid., p. 241.\n\nFootnote 509:\n\nThe guilt is as always, whenever possible, thrown upon the mother. The\nGermanic sacred trees are also under the law of an absolute taboo: no\nleaf may be taken from them, and nothing may be picked from the ground\nupon which their shadows fall.\n\nFootnote 510:\n\nAccording to the German legend (Grimm: Vol. II, p. 809), the redeeming\nhero will be born when the tree, which now grows as a weak shoot from\nthe wall, has become large, and when from its wood the cradle can be\nmade in which the hero can be rocked. The formula reads: \u201cA linden shall\nbe planted, which shall bear on high two boughs from the wood of which a\n\u201cpoie\u201d shall be made; the child who will be the first to lie therein is\ndestined to be taken by the sword from life to death, and then salvation\nwill enter in.\u201d In the Germanic legends, the appearance of a future\nevent is connected most remarkably with a budding tree. Compare with\nthis the designation of Christ as a \u201cbranch\u201d or a \u201crod.\u201d\n\nFootnote 511:\n\nHerein the motive of the \u201chelpful bird\u201d is apparent. Angels are really\nbirds. Compare the bird clothing of the souls of the underworld, \u201csoul\nbirds.\u201d In the sacrificium Mithriacum, the messenger of the gods (the\n\u201cangel\u201d) is a raven, the winged Hermes, etc.\n\nFootnote 512:\n\nSee Frobenius: Ibid.\n\nFootnote 513:\n\nThe close connection between \u03b4\u03b5\u03bb\u03c6\u03af\u03c2 = Dolphin and \u03b4\u03b5\u03bb\u03c6\u03cd\u03c2 = uterus is\nemphasized. In Delphi there is the cavity in the earth and the Tripod\n\u03b4\u03b5\u03bb\u03c6\u03b9\u03bd\u03af\u03c2 = a delphic table with three feet in the form of a Dolphin. See\nin the last chapter Melicertes upon the Dolphin and the fiery sacrifice\nof Melkarth.\n\nFootnote 514:\n\nSee the comprehensive collection of Jones. On the nightmare.\n\nFootnote 515:\n\nRiklin: \u201cWish Fulfilment and Symbolism in Fairy Tales.\u201d\n\nFootnote 516:\n\nLaistner: \u201cDas R\u00e4tsel der Sphinx.\u201d\n\nFootnote 517:\n\nFreud: _Jahrbuch_, Vol. I, June: \u201cMental Conflicts in Children\u201d:\nCollected Papers on Analytical Psychology.\n\nFootnote 518:\n\n\u201cEpistola de ara ad Noviomagum reperta,\u201d p. 25. Quoted by Grimm:\n\u201cMythology,\u201d Vol. II.\n\nFootnote 519:\n\nEven to-day the country people drive off these nymphs (mother goddesses,\nMaira) by throwing a bone of the head of a horse upon the roof\u2014bones of\nthis kind can often be seen throughout the land on the farmhouses of the\ncountry people. By night, however, they are believed to ride at the time\nof the first sleep, and they are believed to tire out their horses by\nlong journeys.\n\nFootnote 520:\n\nGrimm: Ibid., Vol. II, p. 1041.\n\nFootnote 521:\n\nCompare with that the horses whose tread causes springs to flow.\n\nFootnote 522:\n\nCompare Herrmann: \u201cNord. Myth.,\u201d p. 64, and Fick: \u201cVergleich. W\u00f6rterb.\nd. indogerm. Sprache,\u201d Vol. I.\n\nFootnote 523:\n\nParallel is the mantic significance of the delphic chasm, M\u00eemir\u2019s brook,\netc. \u201cAbyss of Wisdom,\u201d see last chapter. Hippolytos, with whom his\nstepmother was enamoured, was placed after death with the wise nymph,\nEgeria.\n\nFootnote 524:\n\nThat these matrons should declare by lots whether it would be to their\nadvantage or not to engage in battle.\n\nFootnote 525:\n\nExample in Bertschinger: _Jahrbuch_, Vol. III, Part I.\n\nFootnote 526:\n\nCompare the exotic myths given by Frobenius (\u201cZeitalter des\nSonnengottes\u201d), where the belly of the whale is clearly the land of\ndeath.\n\nFootnote 527:\n\nOne of the fixed peculiarities of the Mar is that he can only get out of\nthe hole, through which he came in. This motive belongs evidently as the\nprojected wish motive in the rebirth myth.\n\nFootnote 528:\n\nAccording to Gressmann: \u201cAltorient. Text. und Bild.,\u201d Vol. I, p. 4.\n\nFootnote 529:\n\nAbyss of wisdom, book of wisdom, source of phantasies. See below.\n\nFootnote 530:\n\nCleavage of the mother, see Kaineus; also rift, chasm = division of the\nearth, and so on.\n\nFootnote 531:\n\n\u201cSch\u00f6pfung und Chaos.\u201d G\u00f6ttingen, 1895, p. 30.\n\nFootnote 532:\n\nBrugsch: Ibid., p. 161.\n\nFootnote 533:\n\n\u201cIn a Pyramid text, which depicts the battle of the dead Pharaoh for the\ndominance of heaven, it reads: Heaven weeps, the stars tremble, the\nguards of the gods tremble and their servants flee, when they see the\nking rise as a spirit, as a god, who lives upon his fathers and conquers\nhis mothers.\u201d Cited by Dieterich: \u201cMithrasliturgy,\u201d p. 100.\n\nFootnote 534:\n\nBook II, p. 61.\n\nFootnote 535:\n\nBy Ares, the Egyptian Typhon is probably meant.\n\nFootnote 536:\n\nIn the Polynesian Maui myth, the act of the sun-hero is very plain: he\nrobs his mother of her girdle. The robbery of the veil in myths of the\ntype of the swan maiden has the same significance. In an African myth of\nJoruba, the sun-hero simply ravishes his mother (Frobenius).\n\nFootnote 537:\n\nThe previously mentioned myth of Halirrhotios, who destroyed himself\nwhen he wished to cut down the holy tree of Athens, the Moria, contains\nthe same psychology, also the priestly castration (Attis castration) in\nthe service of the great mother. The ascetic self-torture in\nChristianity has its origin, as is self-evident, in these sources\nbecause the Christian form of symbol means a very intensive regression\nto the mother incest.\n\nFootnote 538:\n\nThe tearing off from the tree of life is just this sin.\n\nFootnote 539:\n\nCompare Kuhn: \u201cHerabkunft des Feuers.\u201d\n\nFootnote 540:\n\nNork: \u201cW\u00f6rterbuch s. v. Mistel.\u201d\n\nFootnote 541:\n\nTherefore in England mistletoe boughs were hung up at Christmas.\nMistletoe as rod of life. Compare Aigremont: \u201cVolkserotik und\nPflanzenwelt.\u201d\n\nFootnote 542:\n\nJust as the tree has the phallic nature as well as a maternal\nsignificance, so in myths the demonic old woman (she may be favorable or\nmalicious) often has phallic attributes, for example, a long toe, a long\ntooth, long lips, long fingers, pendulous breasts, large hands, feet,\nand so on. This mixture of male and female motive has reference to the\nfact that the old woman is a libido symbol like the tree, generally\ndetermined as maternal. The bisexuality of the libido is expressed in\nits clearest form in the idea of the three witches, who collectively\npossessed but one eye and one tooth. This idea is directly parallel to\nthe dream of a patient, who represented her libido as twins, one of\nwhich is a box, the other a bottle-like object, for eye and tooth\nrepresent male and female genitals. Relative to eye in this connection,\nsee especially the Egyptian myths: referring to tooth, it is to be\nobserved that Adonis (fecundity) died by a boar\u2019s tooth, like Siegfried\nby Hagen\u2019s spear: compare with this the Veronese Priapus, whose phallus\nwas bitten by a snake. Tooth in this sense, like the snake, is a\n\u201cnegative\u201d phallus.\n\nFootnote 543:\n\nCompare Grimm: Vol. II, Chap, iv, p. 802. The same motive in another\napplication is found in a Low-Saxon legend: Once a young ash tree grew\nunnoticed in the wood. Each New Year\u2019s Eve a white knight upon a white\nhorse rides up to cut down the young shoot. At the same time a black\nknight arrives and engages him in combat. After a lengthy conflict, the\nwhite knight succeeds in overcoming the black knight and the white\nknight cuts down the young tree. But sometime the white knight will be\nunsuccessful, then the ash will grow, and when it becomes large enough\nto allow a horse to be tied under it, then a powerful king will come and\na tremendous battle will occur (destruction of the world).\n\nFootnote 544:\n\nChantepie de la Saussaye: \u201cLehrbuch der Religionsgeschichte,\u201d Vol. II,\np. 185.\n\nFootnote 545:\n\nFurther examples in Frobenius: Ibid., passim.\n\nFootnote 546:\n\nSee Jensen: \u201cGilgameshepos.\u201d\n\nFootnote 547:\n\nIn a Schlesian passionale of the fifteenth century Christ dies on the\nsame tree which was connected with Adam\u2019s sin. Cited from Z\u00f6ckler:\nIbid., p. 241.\n\nFootnote 548:\n\nFor example, animal skins were hung on the sacrificial trees and\nafterwards spears were thrown at them.\n\nFootnote 549:\n\n\u201cGeschichte der amerikanischen Urreligionen,\u201d p. 498.\n\nFootnote 550:\n\nStephens: \u201cCentral America\u201d (cited by M\u00fcller: Ibid., p. 498).\n\nFootnote 551:\n\nZ\u00f6ckler: \u201cDas Kreuz Christi,\u201d p. 34.\n\nFootnote 552:\n\nH. H. Bancroft: \u201cNative Races of the Pacific States of North America,\u201d\nII, 506. (Cited by Robertson: \u201cEvang. Myths,\u201d p. 139.)\n\nFootnote 553:\n\nRossellini: \u201cMonumenti dell\u2019 Egitto, etc.\u201d Tom. 3. Tav. 23. (Cited by\nRobertson: Ibid., p. 142.)\n\nFootnote 554:\n\nZ\u00f6ckler: Ibid., p. 7. In the representation of the birth of a king in\nLuxor one sees the following: The logos and messenger of the gods, the\nbird-headed Thoth, makes known to the maiden Queen Mautmes that she is\nto give birth to a son. In the following scene, Kneph and Athor hold the\nCrux ansata to her mouth so that she may be impregnated by this in a\nspiritual (symbolic) manner. Sharp: \u201cEgyptian Mythology,\u201d p. 18. (Cited\nby Robertson: \u201cEvangelical Myths,\u201d p. 43.)\n\nFootnote 555:\n\nThe statues of the phallic Hermes used as boundary stones were often in\nthe form of a cross with the head pointed (W. Payne Knight: \u201cWorship of\nPriapus,\u201d p. 30). In Old English the cross is called rod.\n\nFootnote 556:\n\nRobertson (Ibid., p. 140) mentions the fact that the Mexican priests and\nsacrificers clothed themselves in the skin of a slain woman, and placed\nthemselves with arms stretched out like a cross before the god of war.\n\nFootnote 557:\n\n\u201cIndian Antiquities,\u201d VI, 49.\n\nFootnote 558:\n\nThe primitive Egyptian cross form is meant: \u03a4.\n\nFootnote 559:\n\nZ\u00f6ckler: Ibid., p. 19. The bud is plainly phallic. See the\nabove-mentioned dream of the young woman.\n\nFootnote 560:\n\nI am indebted for my information about these researches to Professor\nFiechter of Stuttgart.\n\nFootnote 561:\n\nZ\u00f6ckler: Ibid., p. 33.\n\nFootnote 562:\n\nThe sacrifice is submerged in the water, that is, in the mother.\n\nFootnote 563:\n\nCompare later the moon as gathering place of souls (the devouring\nmother).\n\nFootnote 564:\n\nCompare here what Abraham has to say in reference to pupilla (\u201cDreams\nand Myths\u201d).\n\nFootnote 565:\n\nRetreat of R\u00ea upon the heavenly cow. In a Hindoo rite of purification,\nthe penitent must creep through an artificial cow in order to be born\nanew.\n\nFootnote 566:\n\nSchultze: \u201cPsychologie der Naturv\u00f6lker.\u201d Leipzig 1900, p. 338.\n\nFootnote 567:\n\nBrugsch: Ibid., p. 290.\n\nFootnote 568:\n\nOne need not be amazed at this formula because it is the animal in us,\nthe primitive forces of which appear in religion. In this connection\nDieterich\u2019s words (\u201cMithrasliturgie,\u201d p. 108) take on an especially\nimportant aspect. \u201cThe old thoughts come _from below_ in new force in\nthe history of religion. The revolution _from below_ creates a new life\nof religion in primitive indestructible forms.\u201d\n\nFootnote 569:\n\nDispute between Mary and the Cross in R. Morris: \u201cLegends of the Holy\nRood.\u201d London 1871.\n\nFootnote 570:\n\nA very beautiful representation of the blood-red sun sinking into the\nsea.\n\nFootnote 571:\n\nJesus appears here as branch and bud in the tree of life. Compare here\nthe interesting reference in Robertson: \u201cEvangelical Myths,\u201d p. 51, in\nregard to \u201cJesus, the Nazarene,\u201d a title which he derives from Nazar or\nNetzer = branch.\n\nFootnote 572:\n\nIn Greece, the pale of torture, on which the criminal was stretched or\npunished, was termed \u1f11\u03ba\u03ac\u03c4\u03b7 (Hecate), the subterranean mother of death.\n\nFootnote 573:\n\nDiez: \u201cEtym. W\u00f6rterbuch der romanischen Sprachen,\u201d p. 90.\n\n\n CHAPTER VI\n\nFootnote 574:\n\nWitches easily change themselves into horses, therefore the nail-marks\nof the horseshoe may be seen upon their hands. The devil rides on\nwitch-horses, priests\u2019 cooks are changed after death into horses, etc.\nNegelein, _Zeitschrift des Vereines f\u00fcr Volkskunde_, XI, p. 406.\n\nFootnote 575:\n\nJust so does the mythical ancient king Tahmuraht ride upon Ahriman, the\ndevil.\n\nFootnote 576:\n\nThe she-asses and their foals might belong to the Christian sun myth,\nbecause the Zodiacal sign Cancer (Summer solstice) was designated in\nantiquity as an ass and its young. (Compare Robertson: \u201cEvangelical\nMyths,\u201d p. 19.)\n\nFootnote 577:\n\nAlso a centaur.\n\nFootnote 578:\n\nCompare the exhaustive presentation of this theme in J\u00e4hn\u2019s \u201cRoss und\nReiter.\u201d\n\nFootnote 579:\n\nSleipnir is eight-footed.\n\nFootnote 580:\n\nNegelein: Ibid., p. 412.\n\nFootnote 581:\n\nNegelein: Ibid., p. 419.\n\nFootnote 582:\n\nI have since learned of a second exactly similar case.\n\nFootnote 583:\n\nCome, O Dionysus, in thy temple of Elis, come with the Graces into thy\nholy temple: come in sacred frenzy with the bull\u2019s foot.\n\nFootnote 584:\n\nPreller: \u201cGriech. Mythologie,\u201d I, I, p. 432.\n\nFootnote 585:\n\nSee further examples in Aigremont: \u201cFuss- und Schuhsymbolik.\u201d\n\nFootnote 586:\n\nAigremont: Ibid., p. 17.\n\nFootnote 587:\n\nNegelein: Ibid., p. 386.\n\nFootnote 588:\n\nAmple proofs of the Centaurs as wind gods are to be found in E. H.\nMeyer: \u201cIndogermanische Mythen,\u201d p. 447.\n\nFootnote 589:\n\nThis is an especial motive, which must have something typical in it. My\npatient (\u201cPsychology of Dementia Praecox,\u201d p. 165) also declared that\nher horses had \u201chalf-moons\u201d under their skin, like \u201clittle curls.\u201d In\nthe songs of Rudra of the Rigveda, of the boar Rudra it is said that his\nhair was \u201cwound up in the shape of shells.\u201d Indra\u2019s body is covered with\neyes.\n\nFootnote 590:\n\nThis change results from a world catastrophe. In mythology the verdure\nand the upward striving of the tree of life signify also the\nturning-point in the succession of the ages.\n\nFootnote 591:\n\nTherefore the lion was killed by Samson, who later harvested the honey\nfrom the body. The end of summer is the plenteousness of the autumn. It\nis a close parallel to the sacrificium Mithriacum. For Samson, see\nSteinthal: \u201cDie Sage von Simson,\u201d _Zeitschrift f\u00fcr V\u00f6lkerpsych._, Vol.\nII.\n\nFootnote 592:\n\nThe present time is indicated by the head of the lion\u2014because his\ncondition is strong and impetuous.\n\nFootnote 593:\n\nTime is thought by the wickedest people to be a divinity who deprives\nwilling people of essential being; by good men it is considered to be\nthe Cause of the things of the world, but to the wisest and best it does\nnot seem time, but God.\n\nFootnote 594:\n\nPhilo: \u201cIn Genesim,\u201d I, 100. (Cited by Cumont: \u201cTextes et Monuments,\u201d I,\np. 82.)\n\nFootnote 595:\n\nSpiegel: \u201cEr\u00e2n. Altertumskunde,\u201d Vol. II, p. 193. In the writings\nascribed to Zoroaster, \u03a0\u03b5\u03c1\u1f76 \u03a6\u03cd\u03c3\u03b5\u03c9\u03c2, the Ananke, the necessity of fate,\nis represented by the air. Cumont: Ibid., I, p. 87.\n\nFootnote 596:\n\nSpielrein\u2019s patient (_Jahrbuch_, III, p. 394) speaks of horses, who eat\nmen, also exhumed bodies.\n\nFootnote 597:\n\nNegelein: Ibid., p. 416.\n\nFootnote 598:\n\n\u201cFight,\u201d she said, \u201cand fight bravely, for I will not give away an inch\nnor turn my back. Face to face, come on if you are a man! Strike home,\ndo your worst and die! The battle this day is without quarter ... till,\nweary in body and mind, we lie powerless and gasping for breath in each\nother\u2019s arms.\u201d\n\nFootnote 599:\n\nP. Thomas a Villanova Wegener: \u201cDas wunderbare \u00e4ussere und innere Leben\nder Dienerin Gottes Anna Catherina Emmerich.\u201d D\u00fclmen i. W. 1891.\n\nFootnote 600:\n\nThe heart of the mother of God is pierced by a sword.\n\nFootnote 601:\n\nCorresponding to the idea in Psalm xi:2, \u201cFor lo, the wicked bend their\nbow, they make ready their arrow upon the string, that they may privily\nshoot at the upright in heart.\u201d\n\nFootnote 602:\n\nK. E. Neumann: \u201cThe Speeches of Gautama Buddha,\u201d translated from the\nGerman collection of the fragments of Suttanip\u0101to of the P\u0101li-Kanon.\nM\u00fcnchen 1911.\n\nFootnote 603:\n\nWith the same idea of an endogenous pain Theocritus (27, 28) calls the\nbirth throes \u201cArrows of the Ilithyia.\u201d In the sense of a wish the same\ncomparison is found in Jesus Sirach 19:12. \u201cWhen a word penetrates a\nfool it is the same as if an arrow pierced his loins.\u201d That is to say,\nit gives him no rest until it is out.\n\nFootnote 604:\n\nOne might be tempted to say that these were merely figuratively\nexpressed coitus scenes. But that would be a little too strong and an\nunjustifiable accentuation of the material at issue. We cannot forget\nthat the saints have, figuratively, taught the painful domestification\nof the brute. The result of this, which is the progress of civilization,\nhas also to be recognized as a motive for this action.\n\nFootnote 605:\n\nApuleius (\u201cMetam.,\u201d Book II, 31) made use of the symbolism of bow and\narrow in a very drastic manner, \u201cUbi primam sagittam saevi Cupidinis in\nima praecordia mea delapsam excepi, arcum meum en! Ipse vigor attendit\net oppido formido, ne nervus rigoris nimietate rumpatur\u201d (When I pulled\nout the first arrow of fierce Cupid that had entered into my inmost\nbreast, behold my bow! Its very vigor stretches it and makes me fear\nlest the string be broken by the excessive tautness).\n\nFootnote 606:\n\nThus the plague-bringing Apollo. In Old High German, arrow is called\n\u201cstrala\u201d (_strahlen_ = rays).\n\nFootnote 607:\n\nSpielrein\u2019s patient (_Jahrbuch_, III, p. 371) has also the idea of the\ncleavage of the earth in a similar connection. \u201cIron is used for the\npurpose of penetrating into the earth ... with iron man can ... create\nmen ... the earth is split, burst open, man is divided ... is severed\nand reunited. In order to make an end of the burial of the living, Jesus\nChrist calls his disciples to penetrate into the earth.\u201d\n\nThe motive of \u201ccleavage\u201d is of general significance. The Persian hero\nTishtriya, who also appeared as a white horse, opens the rain lake, and\nthus makes the earth fruitful. He is called T\u00eer = arrow. He was also\nrepresented as feminine, with a bow and arrow. Mithra with his arrow\nshot the water from the rock, so as to end the drought. The knife is\nsometimes found stuck in the earth. In Mithraic monuments sometimes it\nis the sacrificial instrument which kills the bull. (Cumont: Ibid., pp.\n115, 116, 165.)\n\nFootnote 608:\n\nThe result is doubtful: the body borne down by the weight of the forest\nis carried into empty Tartaros: Ampycides denies this: from out of the\nmidst of the mass, he sees a bird with tawny feathers issue into the\nliquid air.\n\nFootnote 609:\n\nSpielrein\u2019s patient also states that she has been shot through by God.\n(3 shots:) \u201cthen came a resurrection of the spirit.\u201d This is the\nsymbolism of introversion.\n\nFootnote 610:\n\nThis is also represented mythologically in the legend of Theseus and\nPeirithoos, who wished to capture the subterranean Proserpina. With this\naim they enter a chasm in the earth in the grove Kolonos, in order to\nget down to the underworld; when they were below they wished to rest,\nbut being enchanted they hung on the rocks, that is to say, they\nremained fixed in the mother and were therefore lost for the upperworld.\nLater Theseus was freed by Hercules (revenge of Horus for Osiris), at\nwhich time Hercules appears in the r\u00f4le of the death-conquering hero.\n\nFootnote 611:\n\nThis formula applies most directly to dementia praecox.\n\nFootnote 612:\n\nSee Roscher: s. v. Philoktetes, Sp. 2318, 15.\n\nFootnote 613:\n\nWhen the Russian sun-hero Oleg stepped on the skull of the slain horse,\na serpent came out of it and bit him on the foot. Then he became sick\nand died. When Indra in the form of \u00c7yena, the falcon, stole the soma\ndrink, Kri\u00e7anu, the herdsman, wounded him in his foot with his arrow\n(\u201cRigveda,\u201d I, 155; IV, 322).\n\nFootnote 614:\n\nSimilar to the Lord of the Grail who guards the chalice, the mother\nsymbol. The myth of Philoctetes is taken from a more involved\nconnection, the Hercules myth. Hercules has two mothers, the benevolent\nAlcmene and the pursuing Hera (Lamia), from whose breast he has absorbed\nimmortality. Hercules conquered Hera\u2019s serpent while yet in the cradle;\nthat is to say, conquered the \u201cterrible mother,\u201d the Lamia. But from\ntime to time Hera sent to him attacks of madness, in one of which he\nkilled his children (Lamia motive). According to an interesting\ntradition, this deed occurred at the moment when Hercules refused to\nperform a great act in the service of Eurystheus. As a result of the\nrefusal, the libido, in readiness for the work, regressed in a typical\nmanner to the unconscious mother-imago, which resulted in madness (as\nto-day), during which Hercules identifies himself with Lamia (Hera) and\nmurders his own children. The delphic oracle communicates to him the\nfact that he is named Hercules because he owes his immortal fame to\nHera, who through her persecution compelled him to great deeds. It can\nbe seen that \u201cthe great deed\u201d really means the conquering of the mother\nand through her to win immortality. His characteristic weapon, the club,\nhe cuts from the maternal olive tree. Like the sun, he possessed the\narrows of Apollo. He conquered the Nemean lion in his cave, which has\nthe signification of \u201cthe grave in the mother\u2019s womb\u201d (see the end of\nthis chapter). Then follows the combat with the Hydra, the typical\nbattle with the dragon; the complete conquering of the mother. (See\nbelow.) Following this, the capture of the Cerynean doe, whom he wounded\nwith an arrow in the foot. This is what generally happens to the hero,\nbut here it is reversed. Hercules showed the captured Erymanthian boar\nto Eurystheus, whereupon the latter in fear crept into a cask. That is,\nhe died. The Stymphalides, the Cretan bull, and the man-devouring horse\nof Diomedes are symbols of the devastating powers of death, among which\nthe latter\u2019s relation to the mother may be recognized especially. The\nbattle for the precious girdle of the Amazon queen Hippolyte permits us\nto see once more very clearly the shadow of the mother. Hippolyte is\nready to give up the girdle, but Hera, changing herself into the form of\nHippolyte, calls the Amazons against Hercules in battle. (Compare Horus,\nfighting for the head ornament of Isis, about which there is more later.\nChap. 7.) The liberation of Hesione results from Hercules journeying\ndownwards with his ship into the belly of the monster, and killing the\nmonster from within after three days labor. (Jonah motive; Christ in the\ntomb or in hell; the victory over death by creeping into the womb of the\nmother, and its destruction in the form of the mother. The libido in the\nform of the beautiful maiden again conquered.) The expedition to Erythia\nis a parallel to Gilgamesh, also to Moses, in the Koran, whose goal was\nthe confluence of the two seas: it is the journey of the sun to the\nWestern sea, where Hercules discovered the straits of Gibraltar (\u201cto\nthat passage\u201d: Faust), and with the ship of Helios set out towards\nErythia. There he overcame the gigantic guardian Eurytion (Chumbaba in\nthe Gilgamesh epic, the symbol of the father), then the triune Geryon (a\nmonster of phallic libido symbolism), and at the same time wounded Hera,\nhastening to the help of Geryon by an arrow shot. Then the robbery of\nthe herd followed. \u201cThe treasure attained with difficulty\u201d is here\npresented in surroundings which make it truly unmistakable. Hercules,\nlike the sun, goes to death, down into the mother (Western sea), but\nconquers the libido attached to the mother and returns with the\nwonderful kine; he has won back his libido, his life, the mighty\npossession. We discover the same thought in the robbery of the golden\napples of Hesperides, which are defended by the hundred-headed dragon.\nThe victory over Cerberus is also easily understood as the victory over\ndeath by entrance into the mother (underworld). In order to come to his\nwife Deianira, he has to undergo a terrible battle with a water god,\nAchelous (with the mother). The ferryman Nessus (a centaur) violates\nDeianira. With his sun arrows Hercules killed this adversary, but Nessus\nadvised Deianira to preserve his poisoned blood as a love charm. When\nafter the insane murder of Iphitus Delphi denied him the speech of the\noracle, he took possession of the sacred tripod. The delphic oracle then\ncompelled him to become a slave of Omphale, who made him like a child.\nAfter this Hercules returned home to Deianira, who presented him with\nthe garment poisoned with Nessus\u2019 blood (the Isis snake), which\nimmediately clung so closely to his skin that he in vain attempted to\ntear it off. (The casting of the skin of the aging sun-god; Serpent, as\nsymbol of rejuvenation.) Hercules then ascended the funeral pyre in\norder to destroy himself by fire like the ph\u0153nix, that is to say, to\ngive birth to himself again from his own egg. No one but young\nPhiloctetes dared to sacrifice the god. Therefore Philoctetes received\nthe arrows of the sun and the libido myth was renewed with this Horus.\n\nFootnote 615:\n\nApes, also, have an instinctive fear of snakes.\n\nFootnote 616:\n\nHow much alive are still such primitive associations is shown by\nSegantini\u2019s picture of the two mothers: cow and calf, mother and child\nin the same stable. From this symbolism the surroundings of the\nbirthplace of the Savior are explained.\n\nFootnote 617:\n\nThe myth of Hippolytos shows very beautifully all the typical parts of\nthe problem: His stepmother Phaedra wantonly falls in love with him. He\nrepulses her, she complains to her husband of violation; the latter\nimplores the water god Poseidon to punish Hippolytos. Then a monster\ncomes out of the sea. Hippolytos\u2019 horses shy and drag Hippolytos to\ndeath. But he is resuscitated by Aesculapius and is placed by the gods\nwith the wise nymph, Egeria, the counsellor of Numa Pompilius. Thus the\nwish is fulfilled; from incest, wisdom has come.\n\nFootnote 618:\n\nCompare Hercules and Omphale.\n\nFootnote 619:\n\nCompare the reproach of Gilgamesh against Ishtar.\n\nFootnote 620:\n\nSpielrein\u2019s patient is also sick from \u201ca snake bite.\u201d _Jahrbuch_, III,\np. 385.\n\nFootnote 621:\n\nThe entirely introverted patient of Spielrein uses similar images: she\nspeaks of \u201ca rigidity of the soul on the cross,\u201d of \u201cstone figures\u201d\nwhich must be \u201cransomed.\u201d\n\nI call attention here to the fact that the symbolisms mentioned above\nare striking examples of Silberer\u2019s \u201cfunctional category.\u201d They depict\nthe condition of introversion.\n\nFootnote 622:\n\nW. Gurlitt says: \u201cThe carrying of the bull is one of the difficult \u1f06\u03b8\u03bb\u03b1\u201d\n(services) which Mithra performed in the service of freeing humanity;\n\u201csomewhat corresponding, if it is permitted to compare the small with\nthe great, with the carrying of the cross by Christ\u201d (Cumont: \u201cTextes et\nMonuments,\u201d I, 72). Surely it is permissible to compare the two acts.\n\nMan should be past that period when, in true barbaric manner, he\nhaughtily scorned the strange gods, the \u201cdii minorum gentium.\u201d But man\nhas not progressed that far, even yet.\n\nFootnote 623:\n\nRobertson (\u201cEvangelical Myths,\u201d p. 130) gives an interesting\ncontribution to the question of the symbol of the carrying of the cross.\nSamson carried the \u201cpillars of the gates from Gaza and died between the\ncolumns of the temple of the Philistines.\u201d Hercules, weighted down by\nhis burden, carried his columns to the place (Gades), where he also died\naccording to the Syrian version of the legend. The columns of Hercules\nmark the western point where the sun sinks into the sea. In old art he\nwas actually represented carrying the two columns under his arms in such\na way that they exactly formed a cross. Here we perhaps have the origin\nof the myth of Jesus, who carries his own cross to the place of\nexecution. It is worth noting that the three synoptics substitute a man\nof the name of Simon from Cyrene as bearer of the cross. Cyrene is in\nLibya, the legendary scene upon which Hercules performed the labor of\ncarrying the columns, as we have seen, and Simon (Simson) is the nearest\nGreek name-form for Samson, which in Greek might have been read Simson,\nas in Hebrew. But in Palestine it was Simon, Semo or Sem, actually a\nname of a god, who represented the old sun-god Semesch, who was\nidentified with Baal, from whose myth the Samson myth has doubtless\narisen. The god Simon enjoyed especial honor in Samaria. \u201cThe cross of\nHercules might well be the sun\u2019s wheel, for which the Greeks had the\nsymbol of the cross. The sun\u2019s wheel upon the bas-relief in the small\nmetropolis at Athens contains a cross, which is very similar to the\nMaltese cross.\u201d (See Thiele: \u201cAntike Himmelsbilder,\u201d 1898, p. 59.)\n\nFootnote 624:\n\nThe Greek myth of Ixion, who was bound to the \u201cfour-spoked wheel,\u201d says\nthis almost without disguise. Ixion first murdered his stepfather, but\nlater was absolved from guilt by Zeus and blessed with his favor. But\nthe ingrate attempted to seduce Hera, the mother. Zeus deceived him,\nhowever, allowing the goddess of the clouds, Nephele, to assume Hera\u2019s\nform. (From this connection the centaurs have arisen.) Ixion boasted of\nhis deed, but Zeus as a punishment plunged him into the underworld,\nwhere he was bound to a wheel continually whirled around by the wind.\n(Compare the punishment of Francesca da Rimini in Dante and the\n\u201cpenitents\u201d by Segantini.)\n\nFootnote 625:\n\nCited from _Zentralblatt f\u00fcr Psychoanalyse_, Jahrgang II, p. 365.\n\nFootnote 626:\n\nThe symbolism of death appearing in abundance in dreams has been\nemphasized by Stekel (\u201cSprache des Traumes,\u201d p. 317).\n\nFootnote 627:\n\nCompare the Cassius scene above.\n\n\n CHAPTER VII\n\nFootnote 628:\n\nA direct unconstrained expression of sexuality is a natural occurrence\nand as such neither unbeautiful nor repulsive. The \u201cmoral\u201d repression\nmakes sexuality on one side dirty and hypocritical, on the other\nshameless and obtrusive.\n\nFootnote 629:\n\nCompare what is said below concerning the motive of fettering.\n\nFootnote 630:\n\nThe sacrilegious assault of Horus upon Isis, at which Plutarch (\u201cDe Isis\net Osiris\u201d) stands aghast; he expresses himself as follows concerning\nit. \u201cBut if any one wishes to assume and maintain that all this has\nreally happened and taken place with respect to blessed and imperishable\nnature, which for the most part is considered as corresponding to the\ndivine; then, to speak in the words of Aeschylus, \u2018he must spit out and\nclean his mouth.\u2019\u201d From this sentence one can form a conception of how\nthe well-intentioned people of ancient society may have condemned the\nChristian point of view, first the hanged God, then the management of\nthe family, the \u201cfoundation\u201d of the state. The psychologist is not\nsurprised.\n\nFootnote 631:\n\nCompare the typical fate of Theseus and Peirithoos.\n\nFootnote 632:\n\nCompare the example given for that in Aigremont: \u201cFuss- und\nSchuhsymbolik.\u201d Also Part I of this book; the foot of the sun in an\nArmenian folk prayer. Also de Gubernatis: \u201cDie Tiere in der\nIndo-Germanischen Mythologie,\u201d Vol. I, p. 220 ff.\n\nFootnote 633:\n\nRohde: \u201cPsyche.\u201d\n\nFootnote 634:\n\nPorphyrius (\u201cDe antro nympharum.\u201d Quoted by Dieterich: \u201cMithraslit.,\u201d p.\n63) says that according to the Mithraic doctrine the souls which pass\naway at birth are destined for winds, because these souls had taken the\nbreath of the wind into custody and therefore had a similar nature:\n\u201c\u03c8\u03c5\u03c7\u03b1\u1fd6\u03c2 \u03b4\u2019 \u03b5\u1f30\u03c2 \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03bd \u1f30\u03bf\u03cd\u03c3\u03b1\u03b9\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f78 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b5\u03c9\u03c2 \u03c7\u03c9\u03c1\u03b9\u03b6\u03bf\u03bc\u03ad\u03bd\u03b1\u03b9\u03c2 \u03b5\u1f30\u03ba\u03cc\u03c4\u03c9\u03c2\n\u1f14\u03c4\u03b1\u03be\u03b1\u03bd \u1f00\u03bd\u03ad\u03bc\u03bf\u03c5\u03c2 \u03b4\u03b9\u1f70 \u03c4\u1f78 \u1f10\u03c6\u03b5\u03bb\u03ba\u03b5\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u1f70\u03c2 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03c3\u03af\u03b1\u03bd \u1f14\u03c7\u03b5\u03b9\u03bd\n\u03c4\u03bf\u03b9\u03b1\u03cd\u03c4\u03b7\u03bd\u2014(The souls departing at birth and becoming separated, probably\nbecome winds because of inhaling their breath and becoming the same\nsubstance).\n\nFootnote 635:\n\nIn the Mithraic liturgy the generating breath of the spirit comes from\nthe sun, probably \u201cfrom the tube of the sun\u201d (see Part I). Corresponding\nto this idea, in the Rigveda the sun is called the One-footed. Compare\nwith that the Armenian prayer, for the sun to allow its foot to rest\nupon the face of the suppliant (Abeghian: \u201cDer armenische Volksglaube,\u201d\n1899, p. 41).\n\nFootnote 636:\n\nFirmicus Maternus (Mathes., I, 5, 9): \u201cCui (animo) descensus per orbem\nsolis tribuitur, per orbem vero lunae praeparatur ascensus\u201d (For which\nsoul a descent through the disc of the sun is devised, but the ascent is\nprepared through the disc of the moon). Lydus (\u201cDe mens.,\u201d IV, 3) tells\nus that the hierophant Praetextatus has said that Janus despatches the\ndiviner souls to the lunar fields: \u03c4\u1f70\u03c2 \u03b8\u03b5\u03b9\u03bf\u03c4\u03ad\u03c1\u03b1\u03c2 \u03c8\u03c5\u03c7\u1f70\u03c2 \u1f10\u03c0\u1f76 \u03c4\u1f74\u03bd \u03c3\u03b5\u03bb\u03b7\u03bd\u03b9\u03ba\u1f78\u03bd\n\u03c7\u03cc\u03c1\u03bf\u03bd \u1f00\u03c0\u03bf\u03c0\u03ad\u03bc\u03c0\u03b5\u03b9. Epiphanius (Haeres LXVI, 52): \u1f45\u03c4\u03b9 \u1f10\u03ba \u03c4\u1ff6\u03bd \u03c8\u03c5\u03c7\u1ff6\u03bd \u1f41 \u03b4\u03af\u03c3\u03ba\u03bf\u03c2\n[\u03c4\u1fc6\u03c2 \u03c3\u03b5\u03bb\u03ae\u03bd\u03b7\u03c2] \u1f00\u03c0\u03bf\u03c0\u03af\u03bc\u03c0\u03bb\u03b1\u03c4\u03b1\u03b9. Quoted by Cumont: \u201cTextes et Monuments,\u201d I,\nI, p. 40. In exotic myths it is the same with the moon. Frobenius:\nIbid., p. 352 ff.\n\nFootnote 637:\n\n\u201cThe Light of Asia, or The Great Renunciation\u201d (Mah\u00e2bhinish-kramana).\n\nFootnote 638:\n\nOne sees upon corresponding representations how the elephant presses\ninto Maya\u2019s head with its trunk.\n\nFootnote 639:\n\nRank: \u201cThe Myth of the Birth of the Hero,\u201d translated by W. White.\n\nFootnote 640:\n\nThe speedy dying of the mother or the separation from the mother belongs\nto the myth of the hero. In the myth of the swan maiden which Rank has\nanalyzed very beautifully, there is the wish-fulfilling thought, that\nthe swan maiden can fly away again after the birth of the child, because\nshe has then fulfilled her purpose. Man needs the mother only for\nrebirth.\n\nFootnote 641:\n\nIndian word for the rustle of the wind in the trees.\n\nFootnote 642:\n\nMeans sound of the waves.\n\nFootnote 643:\n\nAn introjection of the object into the subject in the sense of Ferenczi,\nthe \u201cgegenwurf\u201d or \u201cwiderwurf\u201d (Objektum) of the mystics Eckart and\nB\u00f6hme.\n\nFootnote 644:\n\nKarl Jo\u00ebl (\u201cSeele und Welt,\u201d Jena 1912) says (p. 153): \u201cLife does not\ndiminish in artists and prophets, but is enhanced. They are the leaders\ninto the lost Paradise, which now for the first time becomes Paradise\nthrough rediscovery. It is no more the old dull unity of life towards\nwhich the artist strives and leads, it is the sentient reunion, not the\nempty but the full unity, not the unity of indifference but the unity of\ndifference.\u201d \u201cAll life is the raising of the equilibrium and the pulling\nbackwards into equilibrium. Such a return do we find in religion and\nart.\u201d\n\nFootnote 645:\n\nBy the primal experience must be understood that first human\ndifferentiation between subject and object, that first conscious placing\nof object, which is not psychologically conceivable without the\npresupposition of an inner division of the animal \u201cman\u201d from himself, by\nwhich precisely is he separated from nature which is at one with itself.\n\nFootnote 646:\n\nCr\u00eavecoeur: \u201cVoyage dans la Haute Pensylvanie,\u201d I, 362.\n\nFootnote 647:\n\nThe dragons of the Greek (and Swiss) legends live in or near springs or\nother waters of which they are often the guardians.\n\nFootnote 648:\n\nCompare the discussion above about the encircling and devouring motive.\nWater as a hindrance in dreams seems to refer to the mother, longing for\nthe mother instead of positive work. The crossing of water\u2014overcoming of\nthe resistance; that is to say the mother, as a symbol of the longing\nfor inactivity like death or sleep.\n\nFootnote 649:\n\nCompare also the Attic custom of stuffing a bull in spring, the customs\nof the Lupercalia, Saturnalia, etc. I have devoted to this motive a\nseparate investigation, therefore I forego further proof.\n\nFootnote 650:\n\nIn the Gilgamesh epic, it is directly said that it is immortality which\nthe hero goes to obtain.\n\nFootnote 651:\n\nSepp: \u201cDas Heidentum und dessen Bedeutung f\u00fcr das Christentum,\u201d Vol.\nIII, 82.\n\nFootnote 652:\n\nCompare the symbolism of the arrow above.\n\nFootnote 653:\n\nThis thought is generally organized in the doctrine of pre-existence.\nThus in any case man is his own generator, immortal and a hero, whereby\nthe highest wishes are fulfilled.\n\nFootnote 654:\n\nFrazer: \u201cGolden Bough,\u201d IV, 297.\n\nFootnote 655:\n\n\u201cThou seekest the heaviest burden, there findest thou thyself\u201d\n(Nietzsche: \u201cZarathustra\u201d).\n\nFootnote 656:\n\nIt is an unvarying peculiarity, so to speak, that in the whale-dragon\nmyth, the hero is very hungry in the belly of the monster and begins to\ncut off pieces from the animal, so as to feed himself. He is in the\nnourishing mother \u201cin the presexual stage.\u201d His next act, in order to\nfree himself, is to make a fire. In a myth of the Eskimos of the Behring\nStraits, the hero finds a woman in the whale\u2019s belly, the soul of the\nanimal, which is feminine (Ibid, p. 85). (Compare Frobenius: Ibid,\npassim.)\n\nFootnote 657:\n\nThe carrying of the tree played an important part, as is evident from a\nnote in Strabo X, in the cult of Dionysus and Ceres (Demeter).\n\nFootnote 658:\n\nA text on the Pyramids, which treats of the arrival of the dead Pharaoh\nin Heaven, depicts how Pharaoh takes possession of the gods in order to\nassimilate their divine nature, and to become the lord of the gods: \u201cHis\nservants have imprisoned the gods with a chain, they have taken them and\ndragged them away, they have bound them, they have cut their throats,\nand taken out their entrails, they have dismembered them and cooked them\nin hot vessels. And the king consumed their force and ate their souls.\nThe great gods form his breakfast, the medium gods his dinner, the\nlittle gods his supper\u2014the king consumes everything that comes in his\nway. Greedily he devours everything and his magic power becomes greater\nthan all magic power. He becomes the heir of the power, he becomes\ngreater than all heirs, he becomes the lord of heaven, he eats all\ncrowns and all bracelets, he eats the wisdom of every god, etc.\u201d\n(Wiedemann: \u201cDer alte Orient,\u201d II, 2, 1900, p. 18). This impossible\nfood, this \u201cBulimie,\u201d strikingly depicts the sexual libido in regression\nto the presexual material, where the mother (the gods) is not the object\nof sex but of hunger.\n\nFootnote 659:\n\nThe sacramental sacrifice of Dionysus-Zagreus and the eating of the\nsacrificial meat produced the \u201c\u03bd\u03ad\u03bf\u03c2 \u0394\u03b9\u03cc\u03bd\u03c5\u03c3\u03bf\u03c2\u201d the resurrection of the\ngod, as plainly appears from the Cretan fragments of the Euripides\nquoted by Dieterich (Ibid., p. 105):\n\n \u1f01\u03b3\u03bd\u1f78\u03bd \u03b4\u1f72 \u03b2\u03b9\u03bf\u03bd \u03c4\u03b5\u03af\u03bd\u03c9\u03bd, \u1f10\u03be \u03bf\u1f50\n \u0394\u03b9\u1f78\u03c2 \u0399\u03b4\u03b1\u03af\u03bf\u03c5 \u03bc\u03cd\u03c3\u03c4\u03b7\u03c2 \u03b3\u03b5\u03bd\u03cc\u03bc\u03b7\u03bd\n \u03ba\u03b1\u1f76 \u03bd\u03c5\u03ba\u03c4\u03b9\u03c0\u03cc\u03bb\u03bf\u03c5 \u0396\u03b1\u03b3\u03c1\u03ad\u03c9\u03c2 \u03b2\u03bf\u03cd\u03c4\u03b1\u03c2\n \u03c4\u03bf\u1f7a\u03c2 \u1f60\u03bc\u03bf\u03c6\u03ac\u03b3\u03bf\u03c5\u03c2 \u03b4\u03b1\u1fd6\u03c4\u03b1\u03c2 \u03c4\u03b5\u03bb\u03ad\u03c3\u03b1\u03c2.\n\n (Living a blameless life whereby I became an initiate of the Idaean\n Zeus, I celebrated the carnivorous banquet of Zagreus, the wandering\n herdsman of the night.)\n\nThe mystics took the god into themselves by eating the uncooked meat of\nthe sacrificial animal.\n\nFootnote 660:\n\nRichter: 14, 14.\n\nFootnote 661:\n\nThou boy eternal, thou most beautiful one seen in the heavens, without\nhorns standing, with thy virgin head, etc.\n\nFootnote 662:\n\nOrphic Hymn, 46. Compare Roscher: \u201cLexicon,\u201d sect. on Iakchos.\n\nFootnote 663:\n\nA winnowing fan used as cradle.\n\nFootnote 664:\n\nA close parallel to this is the Japanese myth of Izanagi, who, following\nhis dead spouse into the underworld, implored her to return. She is\nready, but beseeches him, \u201cDo not look at me.\u201d Izanagi produces light\nwith his reed, that is to say, with a masculine piece of wood (the\nfire-boring Phallus), and thus loses his spouse. (Frobenius: Ibid., p.\n343.) Mother must be put in the place of spouse. Instead of the mother,\nthe hero produces fire; Hiawatha, maize; Odin, Runes, when he in torment\nhung on the tree.\n\nFootnote 665:\n\nQuoted from De Jong: \u201cDas antike Mysterienwesen.\u201d Leiden 1910, p. 22.\n\nFootnote 666:\n\nA son-lover from the Demeter myth is Iasion, who embraces Demeter upon a\nthrice-ploughed cornfield. (Bridal couch in the pasture.) For that\nIasion was struck by lightning by Zeus (Ovid: \u201cMetam.,\u201d IX).\n\nFootnote 667:\n\nIn a sunless place.\n\nFootnote 668:\n\nDescend into a sunless desert place.\n\nFootnote 669:\n\nDescent into a cave.\n\nFootnote 670:\n\nSee Cumont: \u201cTextes et Monuments,\u201d I, p. 56.\n\nFootnote 671:\n\n\u201cMithraslit.,\u201d p. 123.\n\nFootnote 672:\n\nFor example upon a Campana relief in Lovatelli (\u201cAntichi monumenti,\u201d\nRoma, 1889, I, IV, Fig. 5). Likewise the Veronese Priapus has a basket\nfilled with phalli.\n\nFootnote 673:\n\nCompare Grimm: II, IV, p. 899: Either by the caressing or kissing of a\ndragon or a snake, the fearful animal was changed into a beautiful woman\nwhom the hero wins in this way.\n\nFootnote 674:\n\nThe mother, the earth, is the distributor of nourishment. The mother in\npresexual material has this meaning. Therefore St. Dominicus was\nnourished from the breasts of the mother of God. The sun wife, Namaqua,\nconsists of bacon. Compare with this the megalomanic ideas of my\npatient, who asserted: \u201cI am Germania and Helvetia made exclusively from\n\u2018sweet butter\u2019\u201d (\u201cPsychology of Dementia Praecox\u201d).\n\nFootnote 675:\n\nHe who achieved divinity through the womb.\n\nFootnote 676:\n\nHe who achieved divinity through the womb; he is a serpent, and he was\ndrawn through the womb of those who were being initiated.\n\nFootnote 677:\n\nThe golden serpent is crowded into the breast of the initiates and is\nthen drawn out through the lowest parts.\n\nFootnote 678:\n\nO F\u0153tus, he who is in the vagina or womb.\n\nFootnote 679:\n\nCompare the ideas of Nietzsche: \u201cPiercing into one\u2019s own pit,\u201d etc. In a\nprayer to Hermes in a London papyrus it is said: \u1f10\u03bb\u03b8\u03ad \u03bc\u03bf\u03b9, \u03ba\u03cd\u03c1\u03af\u03b5 \u1f19\u03c1\u03bc\u1fc6,\n\u1f61\u03c2 \u03c4\u1f70 \u03b2\u03c1\u03ad\u03c6\u03b7 \u03b5\u1f30\u03c2 \u03c4\u1f70\u03c2 \u03ba\u03bf\u03b9\u03bb\u03af\u03b1\u03c2 \u03c4\u1ff6\u03bd \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1ff6\u03bd (Come to me, Lord Hermes, as\nthe foetus into the womb of the mother). Kenyon: \u201cGreek Papyrus in the\nBritish Museum,\u201d 1893, p. 116; Pap. CXXII, Z. 2 ff. Cited by Dieterich:\nIbid., p. 97.\n\nFootnote 680:\n\nCompare De Jong: Ibid., p. 22.\n\nFootnote 681:\n\nThe typical grain god of antiquity was Adonis, whose death and\nresurrection was celebrated annually. He was the son-lover of the\nmother, for the grain is the son and fructifier of the womb of the earth\nas Robertson very correctly remarks (\u201cEvangelical Myths,\u201d p. 36).\n\nFootnote 682:\n\nDe Jong: Ibid., p. 14.\n\nFootnote 683:\n\nOn a certain night an image is placed lying down in a litter; there is\nweeping and lamentations among the people, with beatings of bodies and\ntears. After a time, when they have become exhausted from the\nlamentations, a light appears; then the priest anoints the throats of\nall those who were weeping, and softly whispers, \u201cTake courage, O\ninitiates of the Redeemed Divinity; you shall achieve salvation through\nyour grief.\u201d\n\nFootnote 684:\n\nFaust:\n\n \u201cThere whirls the press, like clouds on clouds unfolding,\n Then with stretched arm swing high the key thou\u2019rt holding!\u201d\n\nFootnote 685:\n\nAs an example among many, I mention here the Polynesian Rata myth cited\nby Frobenius: Ibid., pp. 64\u201366: \u201cWith a favorable wind the boat was\nsailing easily away over the Ocean, when Nganaoa called out one day: \u2018O\nRata, here is a fearful enemy who rises up from the Ocean!\u2019 It was an\nopen mussel of huge dimensions. One shell was in front of the boat, the\nother behind it, and the vessel was directly between. The next moment\nthe horrible mussel would have clapped its shells together and ground\nthe boat and occupants to pieces in its grip. But Nganaoa was prepared\nfor this possibility. He grasped his long spear and quickly plunged it\ninto the belly of the animal so that the creature, instead of snapping\ntogether, at once sank back to the bottom of the sea. After they had\nescaped from this danger they continued on their way. But after a while\nthe voice of the always watchful Nganaoa was again to be heard. \u2018O Rata,\nonce more a terrible enemy rushes upwards from the depths of the ocean.\u2019\nThis time it was a mighty octopus, whose gigantic tentacles already\nsurrounded the boat, in order to destroy it. At this critical moment,\nNganaoa seized his spear, and plunged it into the head of the octopus.\nThe tentacles sank away limp and the dead monster rose to the surface of\nthe water. Once more they continued on their journey, but a yet greater\ndanger awaited them. One day the valiant Nganaoa called out, \u2018O Rata,\nhere is a great whale!\u2019 The huge jaws were wide open, the lower jaw was\nalready under the boat, and the upper one over it. One moment more and\nthe whale would have devoured them. Now Nganaoa \u2018the dragon slayer\u2019\nbroke his spear into two parts, and at the moment when the whale was\nabout to devour them, he stuck the two pieces into the jaws of the foe\nso that he could not close his jaws. Nganaoa quickly sprang into the\njaws of the great whale (devouring of the hero) and looked into its\nbelly, and what did he see? There sat both his parents, his father,\nTairitokerau, and his mother, Vaiaroa, who had been gulped down into the\ndepths of this monster. The oracle has come true. The voyage has come to\nits end. Great was the joy of the parents of Nganaoa when they saw their\nson. They were convinced that their freedom was at hand. And Nganaoa\nresolved upon revenge. He took one of the two pieces from the jaws of\nthe animal\u2014one was enough to make it impossible for the whale to close\nhis jaws and so keep a passage free for Nganaoa and his parents. He\nbroke this part of the spear in two, in order to use them as wood to\nproduce fire by rubbing. He commanded his father to hold one firmly\nbelow, while he himself managed the upper one, until the fire began to\nglimmer (production of fire). Now when he blew this into flames, he\nhastened to heat the fatty part (heart) of the belly with the fire. The\nmonster, writhing with pain, sought help swimming to the nearest land\n(journey in the sea). As soon as he reached the sandbank (land) father,\nmother and son walked onto the land through the open jaws of the dying\nwhale (slipping out of the hero).\u201d\n\nFootnote 686:\n\nIn the New Zealand Maui myth (quoted by Frobenius: Ibid., p. 66 ff.) the\nmonster to be conquered is the grandmother Hine-nui-te-po. Maui, the\nhero, says to the birds who assist him: \u201cMy little friends, now when I\ncreep into the jaws of the old woman, you must not laugh, but when I\nhave been in and come out again, from her mouth, then you may greet me\nwith jubilant laughter.\u201d Then Maui actually creeps into the mouth of the\nsleeping old woman.\n\nFootnote 687:\n\nPublished and prepared by Julius v. Negelein, in \u201cRelig. Geschichte.\u201d\nVers. u. Vorarb. von Dieterich und W\u00fcnsch, Vol. XI. Giessen 1912.\n\nFootnote 688:\n\nQuoted, J. v. Negelein: \u201cDer Traumschl\u00fcssel des Jagaddeva,\u201d p. 256.\n\nFootnote 689:\n\nThe pine-tree speaks the significant word, \u201cMinne-wawa!\u201d\n\nFootnote 690:\n\nIn a fairy tale, the bird comes to the tree which grows upon the grave\nof the mother in order to give help.\n\nFootnote 691:\n\nRoscher: s. \u201cPicus,\u201d Sp. 2494, 62. Probably a symbol of rebirth.\n\nFootnote 692:\n\nThe father of Picus is called Sterculus or Sterculius, a name which is\nclearly derived from stercus = excrementum; he is also said to be the\ndevisor of manure. The primitive creator who also created the mother did\nso in the manner of infantile creation, which we have previously\nlearned. The supreme god laid an egg, his mother, from which he was\nagain produced\u2014this is an analogous train of thought.\n\nFootnote 693:\n\nIntroversion = to enter the mother; to sink into one\u2019s own inner-world,\nor source of the libido, is symbolized by creeping in, passing through,\nboring. (Scratching behind the ear = making fire.) Boring into the ear,\nscratching with the nails, swallowing serpents. Thus the Buddhist legend\nis understandable. When Gautama had spent the whole day sitting in deep\nreflection under the sacred tree, at evening he became Buddha, the\nillumined one.\n\nFootnote 694:\n\nCompare \u03c6\u03b1\u03bb\u03bb\u03cc\u03c2 (phallus) above and its etymological connection.\n\nFootnote 695:\n\nSpielrein\u2019s patient received from God three wounds through her head,\nbreast and eye. \u201cThen there came a resurrection of the Spirit\u201d\n(_Jahrbuch_, III, p. 376).\n\nIn the Tibetan myth of Bogda Gesser Khan the sun-hero shoots his arrow\ninto the forehead of the demoniacal old woman, who devours it and spits\nit up again. In a Calmuc myth, the hero shoots the arrow into the eye\nemitting rays, which is found on the forehead of the bull. Compare with\nthat the victory of Polyphemus, whose character is signified upon an\nAttic vase because with it there is also a snake (as symbol of the\nmother. See the explanation of the sacrificium Mithriacum).\n\nFootnote 696:\n\nIn the form of the father, for Megissogwon is the demon of the west,\nlike Mudjekeewis.\n\nFootnote 697:\n\nCompare Deussen: \u201cGeschichte der Philosophie,\u201d Vol. I, p. 14.\n\nFootnote 698:\n\nAn analogy is Zeus and Athene. In Rigveda 10, 31, the word of prayer\nbecomes a pregnant cow. In Persian it is the \u201cEye of Ahura\u201d; Babylonian\n_Nabu_: the word of fate; Persian _vohu mano_: the good thought of the\ncreator God; in Stoic conceptions, Hermes is _logos_ or world intellect;\nin Alexandria the \u03a3\u03bf\u03c6\u03af\u03b1, in the Old Testament it is the angel of\nJehovah, or the countenance of God. Jacob wrestled with the angel during\nthe night at the ford of Jabbok, after he had crossed the water with all\nthat he possessed. (Night journey on the sea, battle with the night\nsnake, combat at the ford like Hiawatha.) In this combat, Jacob\ndislocated his thigh. (Motive of the twisting out of the arm. Castration\non account of the overpowering of the mother.) This \u201cface\u201d of God was\ncompared in the old Jewish philosophy to the mystic Metatron, the prince\nof the face of God (Josiah 5, 14), who brings \u201cthe prayer to God\u201d and\n\u201cin whom is the name of God.\u201d The Naassens (Ophits) called the Holy\nGhost the \u201cfirst word,\u201d the mother of all that lives; the Valentinians\ncomprehended the descending dove of Pneuma as \u201cthe word of the mother\nfrom above, the Sophia.\u201d (Drews: \u201cChrist Myth,\u201d I, pp. 16, 22, 80.) In\nAssyria, Gibil, the fire god, had the r\u00f4le of Logos. (Tiele: \u201cAssyr.\nGesch.\u201d) In Ephrem, the Syrian writer of hymns, John the Baptist says to\nChrist: \u201cA spark of fire in the air waits for thee over the Jordan. If\nthou followest it and willst be baptised, then take possession of\nthyself, wash thyself, for who has the power to take hold of burning\nfire with his hands? Thou, who art wholly fire, have mercy upon me.\u201d\nUsener: \u201cReligionsgeschichtliche Untersuchungen.\u201d Cited by Drews: Ibid.,\np. 81.\n\nFootnote 699:\n\nPerhaps the great significance of the name arose from this phantasy.\n\nFootnote 700:\n\nGrimm mentions the legend that Siegfried was suckled by a doe. (Compare\nHiawatha\u2019s first deed.)\n\nFootnote 701:\n\nCompare Grimm\u2019s \u201cMythology.\u201d Mime or M\u00eemir is a gigantic being of great\nwisdom, \u201ca very old Nature God,\u201d with whom the Norse gods associate.\nLater fables make of him a demon and a skilful smith (closest relation\nto Wieland). Just as Wotan obtained advice from the wise woman (compare\nthe quotation from Julius C\u00e6sar about the German matron), so does Odin\ngo to the brook of M\u00eemir in which wisdom and judgment lie hidden, to the\nspiritual mother (mother-imago). There he requests a drink (drink of\nimmortality), but no sooner does he receive it than he sacrifices his\neye to the well (death of the sun in the sea). The well of M\u00eemir points\nundoubtedly to the mother significance of M\u00eemir. Thus M\u00eemir gets\npossession of Odin\u2019s other eye. In M\u00eemir, the mother (wise giant) and\nthe embryo (dwarf, subterranean sun, Harpocrates) is condensed;\nlikewise, as mother, he is the source of wisdom and art. (\u201cMother-imago\u201d\ntherefore may be translated as \u201cphantasy\u201d under certain circumstances.)\n\nFootnote 702:\n\nThe magic sleep is also present in the Homeric celebration of the\nHierosgamos. (See above.)\n\nFootnote 703:\n\nThis is proved by Siegfried\u2019s words:\n\n \u201cThrough furious fire\n To thee have I fared;\n Nor birny nor buckler\n Guarded my breast:\n The flames have broken\n Through to my heart,\n My blood doth bound\n In turbulent streams;\n A raving fire\n Within me is kindled.\u201d\n\nFootnote 704:\n\nThe cave dragon is the \u201cterrible mother.\u201d In the German legends the\nmaiden to be rescued often appears as a snake or dragon, and must be\nkissed in this form, through which the dragon is changed into a\nbeautiful woman. A fish\u2019s or a serpent\u2019s tail is attributed to certain\nwise women. In the \u201cgolden mountain\u201d a king\u2019s daughter was bewitched\ninto a snake. In the Oselberg near Dinkelsb\u00fchl there lives a snake with\na woman\u2019s head and a bunch of keys around her neck. (Grimm.)\n\nFootnote 705:\n\nFaust (II Part):\n\n Doch im Erstarren such ich nicht mein Heil,\n Das Schaudern ist der Menschheit bestes Teil;\n Wie auch die Welt ihm das Gef\u00fchl verteure,\n Ergriffen, f\u00fchlt er tief das Ungeheure.\n\nFootnote 706:\n\n\u201cEtymol. W\u00f6rterbuch der deutschen Sprache,\u201d sub. Hort.\n\nFootnote 707:\n\n\u201cGriechische Etymologie,\u201d sub. \u03ba\u03b5\u03cd\u03b8\u03c9.\n\nFootnote 708:\n\nPausanias: I, 18, 7.\n\nFootnote 709:\n\nOcean, who arose to be the producer of all.\n\nFootnote 710:\n\nRohde: \u201cPsyche,\u201d IV. Aufl., Vol. I, p. 214.\n\nFootnote 711:\n\nJ. Maehly: \u201cDie Schlange im Mythus und Kultus der klassischen V\u00f6lker,\u201d\n1867.\n\nFootnote 712:\n\nDuchesne: \u201cLib. pontifical.,\u201d I, S. CIX. Cited by Cumont: \u201cTextes et\nMonuments,\u201d Vol. I, p. 351.\n\nFootnote 713:\n\nThere was a huge dragon on Mount Tarpeius, where the Capitolium stands.\nOnce a month, with sacrilegious maidens, the priests descended 365 steps\ninto the hell of this dragon, carrying expiatory offerings of food for\nthe dragon. Then the dragon suddenly and unexpectedly arose, and, though\nhe did not come out, he poisoned the air with his breath. Thence came\nthe mortality of man and the deepest sorrow for the death of the\nchildren. When, for the defence of truth, St. Silvester had had a\nconflict with the heathen, it came to this that the heathen said:\n\u201cSilvester, go down to the dragon, and in the name of thy God make him\ndesist from the killing of mankind.\u201d\n\nFootnote 714:\n\nCited by Cumont: \u201cTextes et Monuments,\u201d Vol. I, p. 351.\n\nFootnote 715:\n\nLike his counterpart, the apocalyptic \u201cson of man,\u201d from whose mouth\nproceeds a \u201csharp two-edged sword.\u201d Rev. i:16. Compare Christ as serpent\nand the Antichrist seducing the people. Rev. xx:3. We come across the\nsame motive of the guardian dragon who pierces women, in the myth from\nVan Diemen\u2019s Land: \u201cA horn-back lay in the cavity of a rock, a huge\nhorn-back! The horn-back was large and he had a very long spear. From\nhis cavity he espied the women; he saw them dive into the water, he\npierced them with his spear, he killed them, he carried them away. For\nsome time they were to be seen no longer.\u201d The monster was then killed\nby the two heroes. They made fire(!) and brought the women to life\nagain. (Cited by Frobenius: Ibid., p. 77.)\n\nFootnote 716:\n\nThe eyes of the Son of man are like a flame of fire. Rev. i:15.\n\nFootnote 717:\n\nNear the city of Rome there was a certain cavern in which appeared a\ndragon of remarkable size, mechanically produced, brandishing a sword in\nhis mouth, his eyes glittering like gems, fearful and terrible. Hither\ncame virgins every year, devoted to this service, adorned with flowers,\nwho were given to him in sacrifice. Bringing these gifts, they\nunknowingly descended the steps to a point where, with diabolical\ncunning, the dragon was suspended, striking those who came a blow with\nthe sword, so that the innocent blood was shed. Now, there was a certain\nmonk who, on account of his good deeds, was well known to Stilico, the\npatrician; he killed this dragon as follows: He examined each separate\nstep carefully, both with a rod and his own hand, until, discovering the\nfalse step, he exposed the diabolical fraud. Then, jumping over this\nstep, he went down and killed the dragon, cutting him to pieces,\ndemonstrating that one who could be destroyed by human hand could not be\na divinity.\n\nFootnote 718:\n\nCited by Cumont: \u201cTextes et Monuments,\u201d I, p. 352.\n\nFootnote 719:\n\nCompare Roscher: \u201cLexicon,\u201d I, 2, 1885.\n\nFootnote 720:\n\nOut of dark places she rushes on children and women.\n\nFootnote 721:\n\nThe triple form also related to the moon (waxing, full, and waning\nmoon). However, such cosmic relations are primarily projections of\nmetapsychology.\n\nFootnote 722:\n\nFaust (II Part): The Scene of the mothers: The key belongs to Hecate,\n\u03c0\u03c1\u03bf\u03b8\u03c5\u03c1\u03b1\u03af\u03b1, as the guardian of Hades, and psychopompic Divinity. Compare\nJanus, Peter and Aion.\n\nFootnote 723:\n\nAttribute of the \u201cterrible mother\u201d: Ishtar has \u201ctormented the horse with\ngoad and whip and tortured him to death.\u201d (Jensen: \u201cGilgamesh Epic,\u201d p.\n18.) Also an attribute of Helios.\n\nFootnote 724:\n\nPhallic symbol of fear.\n\nFootnote 725:\n\nMurderous weapon as symbol of the fructifying phallus.\n\nFootnote 726:\n\nPlato has already testified to this as a phallic symbol, as is mentioned\nabove.\n\nFootnote 727:\n\nWhite-leaved.\n\nFootnote 728:\n\nFar-shooting Hecate.\n\nFootnote 729:\n\nFar-shooting, the far-darting.\n\nFootnote 730:\n\nGoddess of birth.\n\nFootnote 731:\n\nCited by Roscher: I, 2, Sp. 1909.\n\nFootnote 732:\n\nHecate.\n\nFootnote 733:\n\nCompare the symbolism in the hymn to Mary of Melk (12th century).\n\n \u201cSanta Maria,\n Closed gate\n Opened to God\u2019s command\u2014\n Sealed fountain,\n Barred garden,\n Gate of Paradise.\u201d\n\nThe same symbolism occurs in an erotic verse:\n\n \u201cMaiden, may I enter with you\n Into your rose garden,\n There, where the little red roses grow,\n Those delicate and tender roses,\n With a tree close by,\n Whose leaves sway to and fro,\n And a cool little brook\n Which lies directly beneath it.\u201d\n\nFootnote 734:\n\nSacrificial cakes offered to the gods.\n\nFootnote 735:\n\nHerzog: \u201cAus dem Asklepieion von Kos.\u201d _Archiv f\u00fcr\nReligionswissenschaft_, Vol. X, H. 2, p. 219 ff.\n\nFootnote 736:\n\nA Mithraic sanctuary was, when at all possible, a subterranean grotto;\noften the cavern was merely an artificial one. It is conceivable that\nthe Christian crypts and subterranean churches are of similar meaning.\n\nFootnote 737:\n\nCompare Schultze: \u201cDie Katakomben,\u201d 1882, p. 9.\n\nFootnote 738:\n\nIn the Taurobolia a bull was sacrificed over a grave, in which lay the\none to be consecrated. His initiation consisted in being covered with\nthe blood of the sacrifice. Also a regeneration and rebirth, baptism.\nThe baptized one was called _Renatus_.\n\nFootnote 739:\n\nAdditional proof in Herzog: Ibid., p. 224.\n\nFootnote 740:\n\nIbid., p. 225.\n\nFootnote 741:\n\nRitual sacrificial food offered to the gods.\n\nFootnote 742:\n\nIndeed sacred serpents were kept for display and other purposes.\n\nFootnote 743:\n\nRitual sacrificial food offered to the gods.\n\nFootnote 744:\n\nRohde: \u201cPsyche,\u201d chap. 1, p. 244.\n\nFootnote 745:\n\nVol. I, p. 28.\n\nFootnote 746:\n\nFick. Compare \u201cW\u00f6rterbuch,\u201d I, p. 424.\n\nFootnote 747:\n\nCompare the stable cleaning of Hercules. The stable, like the cavern, is\na place of birth. We find stable and cavern in Mithracism combined with\nthe bull symbolism, as in Christianity. (See Robertson: \u201cChrist and\nKrishna.\u201d) In a Basuto myth, the stable birth also occurs. (Frobenius.)\nThe stable birth belongs to the mythologic animal fable; therefore the\nlegend of the conceptio immaculata, allied to the history of the\nimpregnation of the barren Sarah, appears very early in Egypt as an\nanimal fable. Herodotus, III, 28, relates: \u201cThis Apis or Epaphos is a\ncalf whose mother was unable to become impregnated, but the Egyptians\nsaid that a ray from heaven fell upon the cow, and from that she brought\nforth Apis.\u201d Apis symbolizes the sun, therefore his signs: upon the\nforehead a white spot, upon his back a figure of an eagle, upon his\ntongue a beetle.\n\nFootnote 748:\n\nAccording to Philo, the serpent is the most spirited of all animals; its\nnature is that of fire, the rapidity of its movements is great and this\nwithout need of any especial limbs. It has a long life and sheds age,\nwith its skin. Therefore it was inculcated in the mysteries, because it\nis immortal. (Maehly: \u201cDie Schlange in Mythologie und Kultus der\nklassischen V\u00f6lker,\u201d 1867, p. 7.)\n\nFootnote 749:\n\nFor example, the St. John of Quinten Matsys (see illustration); also two\npictures by an unknown Strassburg master in the Gallery at Strassburg.\n\nFootnote 750:\n\n\u201cAnd the woman\u2014having a golden cup in her hand full of abominations and\nfilthiness of her fornication\u201d (Rev. xvii:4). The woman is \u201cdrunken with\nthe blood of the saints and with the blood of the martyrs of Jesus\u201d: a\nstriking image of the terrible mother (here, cup = genitals). In the\nTibetan myth of Bogda Gesser Khan there is a beetle (treasure attainable\nwith difficulty), which the demoniac old woman guards. Gesser says to\nher: \u201cSister, never since I was born have you shown me the beetle my\nsoul.\u201d The mother libido is also the soul. It is significant that the\nold woman desired the hero as a husband. (Frobenius.)\n\nFootnote 751:\n\nThis is also the significance of the mysteries. Their purpose is to lead\nthe useless, regressive incestuous libido over the bridges of symbolism\ninto rational activity, and through that transform the obscure\ncompulsion of the libido working up from the unconscious into social\ncommunion and higher moral endeavor.\n\nFootnote 752:\n\nAn excellent example of this is the description of the orgies of the\nRussian sectarian by Mereschkowski, in his book, \u201cPeter the Great and\nAlexei.\u201d In the cult of the Asiatic Goddesses of love (Ana\u00eftis, Mylitta,\netc.), prostitution in the temple was an organized institution. The\norgiastic cult of An\u00e2hita (Ana\u00eftis) has been preserved in modern sects,\nwith the Ali Ill\u00e2h\u00eeja, the so-called \u201cextinguishers of light\u201d; with the\nYez\u00eads and Dushikkurds, who celebrate nocturnal religious orgies which\nend in a wild sexual debauch, during which incestuous unions also occur.\n(Spiegel: \u201cEr\u00e2n. Altertumskunde,\u201d II, p. 64.) Further examples are to be\nfound in the valuable work of Stoll (\u201cDas Sexualleben in der\nV\u00f6lkerpsychologie,\u201d Leipzig 1908).\n\nFootnote 753:\n\nConcerning the kiss of the snake, compare Grimm, II, p. 809. By this\nmeans, a beautiful woman was set free. The sucking refers to the\nmaternal significance of the snake, which exists along with the phallic.\nIt is a coitus act on the presexual stage. Spielrein\u2019s insane patient\n(_Jahrbuch_, III, p. 344) says as follows: \u201cWine is the blood of\nJesus.\u2014The water must be blessed, and was blessed by him. The one buried\nalive becomes the vineyard. That wine becomes blood\u2014the water is mingled\nwith \u2018childishness\u2019 because God says, \u2018become like little children.\u2019\nThere is also a spermatic water which can be drunken with blood. That\nperhaps is the water of Jesus.\u201d Here we find a commingling of all the\nvarious meanings of the way to win immortality. Wiedemann (\u201cDer alte\nOrient,\u201d II, 2, p. 18; cited by Dieterich: Ibid., p. 101) asserts that\nit is an Egyptian idea that man draws in the milk of immortality by\nsuckling the breast of a goddess. (Compare with that the myth of\nHercules, where the hero attains immortality by a single draw at the\nbreast of Hera.)\n\nFootnote 754:\n\nFrom the writings of the sectarian Anton Untern\u00e4hrer: \u201cGeheimes Reskript\nder bernischen Regierung an die Pfarr- und Statthalter\u00e4mter,\u201d 1821. I\nowe the knowledge of this fragment to Rev. Dr. O. Pfister.\n\nFootnote 755:\n\nNietzsche: \u201cZarathustra\u201d: \u201cAnd I also give this parable to you: Not a\nfew who wished to drive out the devil from themselves, by that lead\nthemselves into the slough.\u201d\n\nFootnote 756:\n\nCompare the vision of Zosimos.\n\nFootnote 757:\n\nThe significance of the communion ritual as a unio mystica with God is\nat bottom sexual and very corporeal. The primitive significance of the\ncommunion is that of a Hierosgamos. Therefore in the fragment of the\nAttis mysteries handed down by Firmicus it is said that the mystic eats\nfrom the Tympanon, drinks from the Kymbalon, and he confesses: \u1f51\u03c0\u1f78 \u03c4\u1f78\u03bd\n\u03c0\u03b1\u03c3\u03c4\u1f78\u03bd \u1f51\u03c0\u03ad\u03b4\u03c5\u03bf\u03bd, which means the same as: \u201cI have entered the bridal\nchamber.\u201d Usener (in Dieterich: Ibid., p. 126) refers to a series of\nquotations from the patristic literature, of which I mention merely one\nsentence from the speeches of Proclus of Constantinople: \u1f21 \u03c0\u03b1\u03c3\u03c4\u03b1\u03c2 \u03b5\u03bd \u1f21 \u1f41\n\u03bb\u03bf\u03b3\u03bf\u03c2 \u03b5\u03bd\u03c5\u03bc\u03c6\u03b5\u03c5\u03c3\u03b1\u03c4\u03bf \u03c4\u03b7\u03bd \u03c3\u03b1\u03ba\u03c1\u03b1 (The bridal chamber in which the Logos has\nespoused the flesh). The church is also to some extent the bridal\nchamber, where the spirit unites with the flesh, really the C\u00f6meterium.\nIrenaeus mentions some more of the initiatory customs of certain gnostic\nsects, which were undoubtedly nothing but spiritual weddings. (Compare\nDieterich: Ibid., p. 127 ff.) In the Catholic church, even yet, a\nHierosgamos is celebrated on the installation of a priest. A young\nmaiden there represents the church as bride.\n\nFootnote 758:\n\nCompare also the phantasies of Felicien Rops: The crucified Priapus.\n\nFootnote 759:\n\nCompare with that the symbolism in Nietzsche\u2019s poem: \u201cWhy enticest thou\nthyself into the paradise of the old serpent?\u201d\n\nFootnote 760:\n\n\u201cThus Spake Zarathustra.\u201d\n\nFootnote 761:\n\nNietzsche himself must have shown at times a certain predilection for\nloathsome animals. Compare C. A. Bernoulli: \u201cFranz Oberbeck und\nFriedrich Nietzsche,\u201d Vol. I, p. 166.\n\nFootnote 762:\n\nI recall Nietzsche\u2019s dream, which is cited in Part I of this book.\n\nFootnote 763:\n\nThe Germanic myth of Dietrich von Bern, who had fiery breath, belongs to\nthis idea: He was wounded in the forehead by an arrow, a piece of which\nremained there fixed; from this, he was called the immortal. In a\nsimilar manner, half of Hr\u00fbngnir\u2019s wedge-shaped stone fastened itself in\nThor\u2019s head. See Grimm: \u201cMythology,\u201d I, p. 309.\n\nFootnote 764:\n\n\u201cGeschichte der Philosophie,\u201d Vol. I, p. 181.\n\nFootnote 765:\n\nSa tapo atapyata.\n\nFootnote 766:\n\nThe Stoic idea of the creative primal warmth, in which we have already\nrecognized the libido (Part I, Chap. IV), belongs in this connection,\nalso the birth of Mithra from a stone, which resulted _solo aestu\nlibidinis_ (through the heat of the libido only).\n\nFootnote 767:\n\nThe place of discipline.\n\nFootnote 768:\n\nIn the accurate prose translation this passage reads: \u201cThere K\u00e2ma\ndeveloped from him in the beginning\u201d (Deussen: \u201cGesch. d. Phil.,\u201d Vol.\nI, p. 123). K\u00e2ma is the libido. \u201cThe sages found the root of being in\nthe non-being, in the heart, searching with introspection.\u201d\n\nFootnote 769:\n\n\u201cFame and Eternity.\u201d\n\nFootnote 770:\n\nGrimm: \u201cMythology,\u201d III. The heroes have serpent\u2019s eyes, as do the\nkings: ormr \u00ee auga. Sigurdr is called Ormr \u00ee Auga.\n\nFootnote 771:\n\nNietzsche\u2019s\n\n \u201cIn the green light,\n Happiness still plays around the brown abyss.\n His voice grows hoarse,\n His eye flashes verdigris!\u201d\n\nFootnote 772:\n\nFrom \u201cThe Poverty of the Richest.\u201d\n\nFootnote 773:\n\nNietzsche\u2019s \u201cFragments of Dionysus-Dithyrambs.\u201d\n\n \u201cHeavy eyes,\n Which seldom love:\n But when they love, it flashes out\n Like a gold mine\n Where a dragon guards the treasure of love.\u201d\n\nFootnote 774:\n\nHe is pregnant with the sun.\n\nFootnote 775:\n\nGalatians iii:27 alludes to this primitive idea: \u201cFor as many of you as\nhave been baptized into Christ have _put on_ Christ.\u201d\n\nFootnote 776:\n\nJust as is M\u00e2n\u00ee so is Marsyas a crucified one. (See Robertson:\n\u201cEvangelical Myths,\u201d p. 66.) Both were hung, a punishment which has an\nunmistakable symbolic value, because the suspension (\u201cto suffer and fear\nin the torment of suspension\u201d) is the symbol of an unfulfilled wish.\n(See Freud: \u201cThe Interpretation of Dreams.\u201d) Therefore Christ, Odin,\nAttis hung on trees (= mother). The Talmudic Jesus ben Pandira\n(apparently the earliest historic Jesus) suffered a similar death, on\nthe eve of a Passover festival in the reign of Alexander Jannaeus\n(106\u201379 B.C.). This Jesus may have been the founder of the \u201cEssenes,\u201d a\nsect (see Robertson: \u201cEvang. Myths,\u201d p. 123) which stood in a certain\nrelation to subsequent Christianity. The Jesus ben Stada identified with\nthe preceding Jesus, but removed into the second Christian century, was\nalso hung. Both were first stoned, a punishment which was, so to speak,\na bloodless one like hanging. The Christian church, which spills no\nblood, therefore burned. This may not be without significance for a\npeculiar ceremony reported from Uganda: \u201cWhen a king of Uganda wished to\nlive forever, he went to a place in Busiro, where a feast was given by\nthe chiefs. At the feast the Mamba Clan was especially held in honor,\nand during the festivities a member of this clan was secretly chosen by\nhis fellows, caught by them, and beaten to death with their fists; no\nstick or other weapon might be used by the men appointed to do the deed.\nAfter death, the victim\u2019s body was flayed and the skin made into a\nspecial whip, etc. After the ceremony of the feast in Busiro, with its\nstrange sacrifice, the king of Uganda was supposed to live forever, but\nfrom that day he was never allowed to see his mother again.\u201d (Quoted\nfrom Frazer: \u201cGolden Bough,\u201d Part IV, p. 415.) The sacrifice, which is\nchosen to purchase everlasting life for another, is here given over to a\nbloodless death and after that skinned. That this sacrifice has an\nabsolutely unmistakable relation to the mother\u2014as we already know\u2014is\ncorroborated very plainly by Frazer.\n\nFootnote 777:\n\nFrazer: \u201cAdonis, Attis, Osiris,\u201d p. 242.\n\nFootnote 778:\n\nFrazer: Ibid., p. 246.\n\nFootnote 779:\n\nFrazer: Ibid., p. 249.\n\nFootnote 780:\n\nCited by Dieterich in \u201cMithrasliturgie,\u201d p. 215.\n\nFootnote 781:\n\nThe bull, father of the serpent, and the serpent, father of the bull.\n\nFootnote 782:\n\nAnother attempt at solution seems to be the Dioscuri motive: The sun\nconsists of two brothers similar to each other, the one mortal, the\nother immortal. This motive is found, as is well known, in the two\nA\u00e7vins, who, however, are not further differentiated. In the Mithraic\ndoctrine, Mithra is the father, Sol the son, and yet both are one as \u1f41\n\u03bc\u03ad\u03b3\u03b1\u03c2 \u03b8\u03b5\u1f78\u03c2 \u1f2d\u03b5\u03bb\u03b9\u03bf\u03c2 \u039c\u03af\u03b8\u03c1\u03b1\u03c2. The motive of twins emerges, not infrequently,\nin dreams. In a dream, where it is related that a woman had given birth\nto twins, the dreamer found, instead of the expected children, a box and\na bottle-like object. Here the twins had male and female significance.\nThis observation hints at a possible significance of the Dioscuri as the\nsun and its re-bearing mother\u2014daughter (?).\n\nFootnote 783:\n\nAmong the daughters of the desert.\n\nFootnote 784:\n\n_Zentralblatt f\u00fcr Psychoanalyse_, Vol. II, p. 169.\n\nFootnote 785:\n\nThis problem has frequently been employed in the ancient sun myths. It\nis especially striking that the lion-killing heroes, Samson and\nHercules, are weaponless in the combat. The lion is the symbol of the\nmost intense summer heat, astrologically he is the Domicilium Solis.\nSteinthal (_Zeitschrift f\u00fcr V\u00f6lkerpsychologie_, Vol. II, p. 133) reasons\nabout this in a most interesting manner, which I quote word for word:\n\n\u201cWhen the Sun-god fights against the summer heat, he fights against\nhimself; when he kills it, he kills himself. Most certainly! The\nPh\u0153nician, Assyrian and Lydian ascribes self-destruction to his sun-god,\nfor he can comprehend the lessening of the sun\u2019s heat only as a\nself-murder. He believed that the sun stood at its highest in the summer\nand its rays scorched with destroying heat: thus does the god burn\nhimself, but he does not die, only rejuvenates himself.\u2014Also Hercules\nburns himself, but ascends to Olympus in the flames. This is the\ncontradiction in the pagan gods. They, as forces of nature, are helpful\nas well as harmful to men. In order to do good and to redeem they must\nwork against themselves. The opposition is dulled, when either of the\ntwo sides of the forces of nature is personified in an especial god, or\nwhen the power of nature is conceived of as a divine personage; however,\neach of its two modes of action, the benevolent and the injurious, has\nan especial symbol. The symbol is always independent, and finally is the\ngod himself; and while originally the god worked against himself,\ndestroyed himself, now symbol fights against symbol, god against god, or\nthe god with the symbol.\u201d\n\nCertainly the god fights with himself, with his other self, which we\nhave conceived of under the symbol of mother. The conflict always\nappears to be the struggle with the father and the conquering of the\nmother.\n\nFootnote 786:\n\nThe old Etruscan custom of covering the urn of ashes, and the dead\nburied in the earth, with the shield, is something more than mere\nchance.\n\nFootnote 787:\n\nIncest motive.\n\nFootnote 788:\n\nCompare the idea of the Ph\u0153nix in the Apocalypse of Baruch, Part I of\nthis book.\n\n\n CHAPTER VIII\n\nFootnote 789:\n\nThe kingdom of the mother is the kingdom of the (unconscious) phantasy.\n\nFootnote 790:\n\nBehind nature stands the mother, in continuation of our earlier\ndiscussions and in the foregoing poem of H\u00f6lderlin. Here the mother\nhovers before the poet\u2019s mind as a tree, on which the child hangs like a\nblossom.\n\nFootnote 791:\n\nOnce he called the \u201cstars his brothers.\u201d Here I must call to mind the\nremarks in the first part of this work, especially that mystic\nidentification with the stars: \u03b5\u03b3\u03c9 \u03b5\u03b9\u03bc\u03b9 \u03c3\u03c5\u03bc\u03c0\u03bb\u03b1\u03bd\u03bf\u03c2 \u1f51\u03bc\u03b9\u03bd \u03b1\u03c3\u03c4\u03b5\u03c1 (I am a\nstar who wanders together with you). The separation and differentiation\nfrom the mother, the \u201cindividuation\u201d creates that transition of the\nsubjective into the objective, that foundation of consciousness. Before\nthis, man was one with the mother. That is to say, with the world as a\nwhole. At that period man did not know the sun as brother. This occurred\nfor the first time, when after the resulting separation and placing of\nthe object, the libido, regressing to the infantile, perceived in that\nfirst state its possibilities and the suspicion of his relationship to\nthe stars forced itself upon him. This occurrence appears not\ninfrequently in the introversion psychoses. A young peasant, an ordinary\nlaboring man, developed an introversion psychosis (Dementia Praecox).\nHis first feelings of illness were shown by a special connection which\nhe felt with the sun and the stars. The stars became full of meaning to\nhim, and the sun suggested ideas to him. This apparently entirely new\nperception of nature is met with very often in this disease. Another\npatient began to understand the language of birds, which brought him\nmessages from his beloved (mother). Compare Siegfried.\n\nFootnote 792:\n\nThe spring belongs to the idea as a whole.\n\nFootnote 793:\n\nThis idea expresses the divine-infantile blessedness, as in Hyperion\u2019s\n\u201cSong of Fate.\u201d\n\n \u201cYou wander above there in the light\n Upon soft clouds, blessed genii!\n Shining breezes of the gods\n Stir you gently.\u201d\n\nFootnote 794:\n\nThis portion is especially noteworthy. In childhood everything was given\nhim, and man is disinclined to obtain it once more for himself, because\nit is won only through \u201ctoil and compulsion\u201d: even love costs trouble.\nIn childhood the well of the libido gushed forth in bubbling fulness. In\nlater life it involves hard work to even keep the stream flowing for the\nonward striving life, because with increasing age the stream has a\ngrowing inclination to flow back to its source, if effectual mechanisms\nare not created to hinder this backward movement or at least to organize\nit. In this connection belongs the generally accepted idea, that love is\nabsolutely spontaneous; only the infantile type of love is something\nabsolutely spontaneous. The love of an adult man allows itself to be\npurposefully directed. Man can also say \u201cI will love.\u201d The heights of\nculture are conditioned by _the capacity for displacement of the\nlibido_.\n\nFootnote 795:\n\nMotive of immortality in the fable of the death of Empedocles. Horace:\n_Deus immortalis haberi\u2014Dum cupit Empedocles ardentem frigidus\nAetnam\u2014Insiluit_ (Empedocles deliberately threw himself into the glowing\nAetna because he wanted to be believed an immortal god).\n\nFootnote 796:\n\nCompare the beautiful passage in the journey to Hades of Odysseus, where\nthe hero wishes to embrace his mother.\n\n \u201cBut I, thrilled by inner longing,\n Wanted to embrace the soul of my departed mother.\n Three times I endeavored, full of passionate desire for the embrace:\n Three times from my hands she escaped\n Like nocturnal shades and the images of dreams,\n And in my heart sadness grew more intense.\u201d (\u201cOdyss.,\u201d XI, 204.)\n\nThe underworld, hell, is indeed the place of unfulfilled longing. The\nTantalus motive is found through all of hell.\n\nFootnote 797:\n\nSpielrein\u2019s patient (_Jahrbuch_, III, p. 345) speaks in connection with\nthe significance of the communion of \u201cthe water mixed with childishness;\nspermatic water, blood and wine.\u201d P. 368 she says: \u201cThe souls fallen\ninto the water are saved by God, they fall into the deep abyss\u2014The souls\nwere saved by the son of God.\u201d\n\nFootnote 798:\n\nThe \u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03bf\u03bd \u1f00\u03b8\u03b1\u03bd\u03b1\u03c3\u03af\u03b1\u03c2, the drink of Soma, the Haoma of the Persians,\nmight have been made from Ephedra vulgaris. Spiegel: \u201cEr\u00e2n.\nAltertumskunde,\u201d I, p. 433.\n\nFootnote 799:\n\nLike the heavenly city in Hauptmann\u2019s \u201cHannele\u201d:\n\n \u201cSalvation is a wonderful city,\n Where peace and joy never end,\n Its houses are marble, its roofs are gold,\n But wine flows in silver fountains,\n Flowers are strewed upon the white, white streets,\n Continually from the towers sound the wedding bells.\n Green as May are the battlements, shining with the light of early\n morning.\n Giddy with butterflies, crowned with roses.\n\n \u00b7 \u00b7 \u00b7 \u00b7 \u00b7\n\n There below, hand in hand,\n The festive people wander through the heavenly land,\n The wide, wide sea is filled with red, red wine,\n They plunge in with shining bodies!\n They plunge into the foam and the splendor,\n The clear purple covers them entirely,\n And they exulting arise from the flood,\n Thus they are washed by Jesus\u2019 blood.\u201d\n\nFootnote 800:\n\nRichter: 15, 17.\n\nFootnote 801:\n\nPrellwitz: \u201cGriech. Etym.,\u201d s. \u03c3\u03ba\u03ae\u03c0\u03c4\u03c9.\n\nFootnote 802:\n\nOf the father.\n\nFootnote 803:\n\nFate.\n\nFootnote 804:\n\nChances and fates.\n\nFootnote 805:\n\nThis was really the purpose of all mysteries. They create symbolisms of\ndeath and rebirth for the practical application and education of the\ninfantile libido. As Frazer (\u201cThe Golden Bough,\u201d I, p. 442) points out,\nexotic and barbaric peoples have in their initiatory mysteries the same\nsymbolism of death and resurrection, just as Apuleius (\u201cMetam.,\u201d XI, 23)\nsays of the initiation of Lucius into the Isis mysteries: \u201cAccessi\nconfinium mortis et calcato Proserpinae limine per omnia vectus elementa\nremeavi\u201d (I have reached the confines of death and trodden the threshold\nof Proserpina; passing through all the elements, I have returned).\nLucius died figuratively (ad instar voluntariae mortis) and was born\nanew (renatus).\n\nFootnote 806:\n\nThis does not hinder the modern neurasthenic from making work a means of\nrepression and worrying about it.\n\nFootnote 807:\n\nCompare Genesis xlix: 17: \u201cDan shall be a serpent by the way, an adder\nin the path, that biteth the horse heels, so that his rider shall fall\nbackward.\u201d\n\nFootnote 808:\n\nCompare with this the Egyptian representation of the Heaven as woman and\ncow.\n\nFootnote 809:\n\nFreud: \u201cFormulierungen \u00fcber die zwei Prinzipien des psychischen\nGeschehens,\u201d 1912 _Jahrbuch_, p. 1 ff.\n\nFootnote 810:\n\nThis form of question recalls the well-known Indian symbol of the\nworld-bearing animal: an elephant standing upon a tortoise. The elephant\nhas chiefly masculine-phallic significance and the tortoise, like every\nshell animal, chiefly feminine significance.\n\nFootnote 811:\n\n_Zentralblatt f\u00fcr Psychoanalyse_, Vol. II, p. 171.\n\nFootnote 812:\n\nThe neurotic Don Juan is no evidence to the contrary. That which the\n\u201chabitu\u00e9\u201d understands by love is merely an infirmity and far different\nfrom that which love means!\n\nFootnote 813:\n\nSpiegel: \u201cEr\u00e2n. Altertumskunde,\u201d II, 667.\n\nFootnote 814:\n\nFreud: \u201cEine Kindheitserinnerung des Leonardo da Vinci,\u201d p. 57: \u201cThe\nalmighty, just God and benevolent nature appear to us as a great\nsublimation of father and mother, rather than revivals and reproductions\nof the early childish ideas of them. Religiousness leads biologically\nback to the long-continued helplessness and need of the offspring of\nman, who, when later he has recognized his real loneliness, and weakness\nagainst the great powers of life, feels his condition similar to that of\nchildhood, and seeks to disavow this forlorn state by regressive renewal\nof the infantile protective powers.\u201d\n\nFootnote 815:\n\nNietzsche: \u201cFr\u00f6hliche Wissenschaft,\u201d Aphorism 157. \u201cMentiri\u2014give\nheed!\u2014he muses: immediately he will have a lie prepared. This is a stage\nof culture, upon which whole peoples have stood. One should ponder over\nwhat the Romans meant by mentiri!\u201d Actually the Indo-Germanic root\n_m\u00e9ntis_, men, is the same for mentiri, memini and mens. See Walde:\n\u201cLat. Etym.,\u201d sub. mendax, memini und mens.\n\nFootnote 816:\n\nSee Freud: _Jahrbuch_, Vol. III, p. 60.\n\nFootnote 817:\n\nBundehesh, XV, 27. The bull Sarsaok was sacrificed at the destruction of\nthe world. But Sarsaok was the originator of the race of men: he had\nbrought nine of the fifteen human races upon his back through the sea to\nthe distant points of the compass. The primitive bull of Gayomart has,\nas we saw above, most undoubtedly female and maternal significance on\naccount of his fertility.\n\nFootnote 818:\n\nIf for Silberer the mythological symbolism is a process of cognition on\nthe mythological stage (_Jahrbuch_, Vol. III, p. 664), then there\nexists, between this view and mine, only a difference of standpoint,\nwhich determines a different manner of expression.\n\nFootnote 819:\n\nThis series of representations begins with the totem meal.\n\nFootnote 820:\n\nTaurus is astrologically the Domicilium Veneris.\n\nFootnote 821:\n\nThere comes from the library of Asurbanipal an interesting\nSumeric-Assyrian fragment (Cuneiform Inscr., I, IV, 26, 6. Quoted by\nGressmann: \u201cAltorient. Text. und Bild.,\u201d I, p. 101):\n\n \u201cTo the wise man he said:\n A lamb is the substitute for a man.\n He gives a lamb for his life,\n He gives the heads of lambs for the heads of men,\u201d etc.\n\nFootnote 822:\n\nCompare the remarkable account in Pausanias: VI, 17, 9 ff. \u201cWhile\nsleeping, the sperma of Zeus has flowed down upon the earth; in time has\narisen from this a demon, with double generative organs; that of a man,\nand that of a woman. They gave him the name of Agdistis. But the gods\nchanged Agdistis and cut off the male organs. Now when the almond tree\nwhich sprang forth from this bore ripe fruit, the daughter of the\nspring, Sangarios, took of the fruit. When she placed it in her bosom,\nthe fruit disappeared at once; but she found herself pregnant. After she\nhad given birth to the child, a goat acted as protector: when he grew\nup, he was of superhuman beauty, so that Agdistis fell in love with the\nboy. His relatives sent the full-grown Attis to Pessinus, in order to\nmarry the king\u2019s daughter. The wedding song was beginning when Agdistis\nappeared and in delirium Attis castrated himself.\u201d\n\nFootnote 823:\n\nBeloved of the mother of the gods, inasmuch as the Cybeline Attis sheds\nhis human shape in this way and stiffens into this tree trunk.\n\nFootnote 824:\n\nFirmicus: \u201cDe error. prof. rel.,\u201d XXVIII. Quoted by Robertson: \u201cEvang.\nMyths,\u201d p. 136, and Creuzer: \u201cSymbolik,\u201d II, 332.\n\nFootnote 825:\n\nPentheus, as a hero with a serpent nature; his father was Echion, the\nadder.\n\nFootnote 826:\n\nThe typical sacrificial death in the Dionysus cult.\n\nFootnote 827:\n\nIn the festival processions they wore women\u2019s clothes.\n\nFootnote 828:\n\nIn Bithynia Attis was called \u03c0\u03ac\u03c0\u03b1\u03c2 (papa, pope) and Cybele, M\u00e3. In the\nearly Asiatic religions of this mother-goddess, there existed fish\nworship and prohibition against fish as food for the priests. In the\nChristian religion, it is noteworthy that the son of Atargatis,\nidentified with Astarte, Cybele, etc., is called \u1f38\u03c7\u03b8\u03cd\u03c2 (Creuzer:\n\u201cSymbolik,\u201d II, 60). Therefore, the anagram of the name of Christ =\n\u0399\u0395\u03a3\u039f\u03a5\u03a3 \u03a7\u03a1\u0399\u03a3\u03a4\u039f\u03a3 \u0398\u0395\u039f\u03a5 \u03a5\u0399\u039f\u03a3 \u03a3\u03a9\u03a4\u0395\u03a1 = \u0399\u03a7\u0398\u03a5\u03a3.\n\nFootnote 829:\n\nSpiegel: \u201cEr\u00e2n. Altertumskunde,\u201d 2, 76.\n\nFootnote 830:\n\nA. Nagel: \u201cDer chinesische K\u00fcchengott Tsau-kyun.\u201d _Archiv f\u00fcr\nReligionswissenschaft_, XI, 23 ff.\n\nFootnote 831:\n\nIn Spiegel\u2019s \u201cParsigrammatik,\u201d pp. 135, 166.\n\nFootnote 832:\n\nPorphyrius says: \u1f61\u03c2 \u03ba\u03b1\u1f76 \u1f41 \u03c4\u03b1\u1fe6\u03c1\u03bf\u03c2 \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u1f78\u03c2 \u1f61\u03bd \u1f41 \u039c\u03af\u03b8\u03c1\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b5\u03c9\u03c2\n\u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2 (As the bull is the Creator, Mithra is the Lord of birth).\n\nFootnote 833:\n\nThe death of the bull is voluntary and involuntary. When Mithra\nstrangles the bull, a scorpion bites the bull in the testicles (autumn\nequinox).\n\nFootnote 834:\n\nBenndorf: \u201cBildwerke des Lateran Museum,\u201d No. 547.\n\nFootnote 835:\n\n\u201cTextes et Monuments,\u201d I, 182.\n\nFootnote 836:\n\nIn another place Cumont speaks of \u201cthe sorrowful and almost morbid grace\nof the features of the hero.\u201d\n\nFootnote 837:\n\nInfantilism is merely the result of the much deeper state of\nintroversion of the Christian in contrast to the other religions.\n\nFootnote 838:\n\nThe libido nature of the sacrificed is unquestionable. In Persia, a ram\nhelped the first people to the first sin, cohabitation: it is also the\nfirst animal which they sacrificed (Spiegel: \u201cEr\u00e2n. Altertumskunde,\u201d\nVol. I, p. 511). The ram is the same as the paradisical serpent, which\nwas Christ according to the Manichaean version. The ancient Meliton of\nSardes taught that Christ was a lamb, similar to the ram in the bush,\nwhich Abraham sacrificed in place of his son. Here the bush is analogous\nto the cross (Fragment V, quoted by Robertson: Ibid).\n\nFootnote 839:\n\nSee above. \u201cBlood bridegroom of the mother.\u201d From Joshua v: 2 we learn\nthat Joshua again instituted the circumcision and redemption of the\nfirst-born: \u201cWith this he must have substituted for the sacrifice of\nchildren, which earlier it was the custom to offer up to Jehovah, the\nsacrifice of the male foreskin\u201d (Drews: \u201cChristusmythe,\u201d I, p. 47).\n\nFootnote 840:\n\nSee Cumont: Ibid., p. 100.\n\nFootnote 841:\n\nThe Zodiacal sign of the sun\u2019s greatest heat.\n\nFootnote 842:\n\nThis solution apparently concerns only the dogmatic symbolism. I merely\nintimate that this sacrificial death was related to a festival of\nvegetation or of Spring, from which the religious legend originated. The\nfolk customs contain in variations these same fundamental thoughts.\n(Compare with that Drews: \u201cChristusmythe,\u201d I, p. 37).\n\nFootnote 843:\n\nA similar sacrificial death is that of Prometheus. He was chained to a\nrock. In another version his chains were drawn through a pillar, which\nhints at the enchainment to a tree. That punishment was his which Christ\ntook upon himself willingly. The fate of Prometheus therefore recalls\nthe misfortune of Theseus and Peirithoos, who remain bound to the rock,\nthe chthonic mother. According to Athenaeus, Jupiter commanded\nPrometheus, after he had freed him, to wear a willow crown and an iron\nring, by which his lack of freedom and slavery was symbolically\nrepresented. (Phoroneus, who in Argos was worshipped as the bringer of\nfire, was the son of Melia, the ash, therefore tree-enchained.)\nRobertson compares the crown of Prometheus to the crown of thorns of\nChrist. The devout carry crowns in honor of Prometheus, in order to\nrepresent the captivity (\u201cEvangelical Myths,\u201d p. 126). In this\nconnection, therefore, the crown means the same as the betrothal ring.\nThese are the requisites of the old Hierosgamos with the mother; the\ncrown of thorns (which is of Egyptian derivation according to Athenaeus)\nhas the significance of the painful ascetic betrothal.\n\nFootnote 844:\n\nHecate.\n\nFootnote 845:\n\nThe spear wound given by Longinus to Christ is the substitute for the\ndagger thrust in the Mithraic bull sacrifice: \u201cThe jagged tooth of the\nbrazen wedge\u201d was driven through the breast of the enchained and\nsacrificed Prometheus (Aeschylus: \u201cPrometheus\u201d).\n\nFootnote 846:\n\nMention must also be made of the fact that North German mythology was\nacquainted with similar thoughts regarding the fruitfulness of the\nsacrificial death on the mother: Through hanging on the tree of life,\nOdin obtained knowledge of the Runes and the inspiring, intoxicating\ndrink which invested him with immortality.\n\nFootnote 847:\n\nI have refrained in the course of this merely orienting investigating\nfrom referring to the countless possibilities of relationship between\ndream symbolism and the material disclosed in these connections. That is\na matter of a special investigation. But I cannot forbear mentioning\nhere a simple dream, the first which a youthful patient brought to me in\nthe beginning of her analysis. \u201cShe stands between high walls of snow\nupon a railroad track with her small brother. A train comes, she runs\nbefore it in deadly fear and leaves her brother behind upon the track.\nShe sees him run over, but after the train has passed, the little fellow\nstands up again uninjured.\u201d The meaning of the dream is clear: the\ninevitable approach of the \u201cimpulse.\u201d The leaving behind of the little\nbrother is the repressed willingness to accept her destiny. The\nacceptance is symbolized by the sacrifice of the little brother (the\ninfantile personality) whose apparently certain death becomes, however,\na resurrection. Another patient makes use of classical forms: she\ndreamed of a mighty eagle, which is wounded in beak and neck by an\narrow. If we go into the actual transference phantasy (eagle =\nphysician, arrow = erotic wish of the patient), then the material\nconcerning the eagle (winged lion of St. Mark, the past splendor of\nVenice; beak = remembrances of certain perverse actions of childhood)\nleads us to understand the eagle as a composition of infantile memories,\nwhich in part are grouped around the father. The eagle, therefore, is an\ninfantile hero who is wounded in a characteristic manner on the phallic\npoint (beak). The dream also says: I renounce the infantile wish, I\nsacrifice my infantile personality (which is synonymous with: I paralyze\nit, castrate the father or the physician). In the Mithra mysteries, in\nthe introversion the mystic himself becomes \u1f00\u03b5\u03c4\u03cc\u03c2, the eagle, this being\nthe highest degree of initiation. The identification with the\nunconscious libido animal goes very far in this cult, as Augustine\nrelates: \u201calii autem sicut aves alas percutiunt vocem coracis imitantes,\nalii vero leonum more fremunt\u201d (Some move the arms like birds the wings,\nimitating the voice of the raven, some groan like lions).\n\nFootnote 848:\n\nMiss Miller\u2019s snake is green. The snake of my patient is also green. In\n\u201cPsychology of Dementia Praecox,\u201d p. 161, she says: \u201cThen a little green\nsnake came into my mouth; it had the finest, loveliest sense, as if it\nhad human understanding; it wanted to say something to me, almost as if\nit had wished to kiss me.\u201d Spielrein\u2019s patient says of the snake: \u201cIt is\nan animal of God, which has such wonderful colors, green, blue and\nwhite. The rattlesnake is green; it is very dangerous. The snake can\nhave a human mind, it can have God\u2019s judgment; it is a friend of\nchildren. It will save those children who are necessary for the\npreservation of human life\u201d (_Jahrbuch_, Vol. III, p. 366). Here the\nphallic meaning is unmistakable. The snake as the transformed prince in\nthe fairy tale has the same meaning. See Riklin: \u201cWish Fulfilment and\nSymbolism in Fairy Tales.\u201d\n\nFootnote 849:\n\nA patient had the phantasy that she was a serpent which coiled around\nthe mother and finally crept into her.\n\nFootnote 850:\n\nThe serpent of Epidaurus is, in contrast, endowed with healing power.\n_Similia similibus._\n\nFootnote 851:\n\nThis Bleuler has designated as Ambivalence or ambitendency. Stekel as\n\u201cBi-polarity of all psychic phenomena\u201d (\u201cSprache des Traumes,\u201d p. 535).\n\nFootnote 852:\n\nI am indebted for permission to publish a picture of this statuette to\nthe kindness of the director of the Veronese collection of antiques.\n\nFootnote 853:\n\nThe \u201cDeluge\u201d is of one nature with the serpent. In the W\u00f6luspa it is\nsaid that the flood is produced when the Midgard serpent rises up for\nuniversal destruction. He is called \u201cJ\u00f6rmungandr,\u201d which means,\nliterally, \u201cthe all-pervading wolf.\u201d The destroying Fenris wolf has also\na connection with the sea. Fen is found in Fensalir (Meers\u00e4le), the\ndwelling of Frigg, and originally meant sea (Frobenius: Ibid., p. 179).\nIn the fairy stories of Red Riding Hood, a wolf is substituted in place\nof a serpent or fish.\n\nFootnote 854:\n\nCompare the longing of H\u00f6lderlin expressed in his poem \u201cEmpedocles.\u201d\nAlso the journey to hell of Zarathustra through the crater of the\nvolcano. Death is the entrance into the mother, therefore the Egyptian\nking, Mykerinos, buried his daughter in a gilded wooden cow. That was\nthe guarantee of rebirth. The cow stood in a state apartment and\nsacrifices were brought to it. In another apartment near the cow were\nplaced the images of the concubines of Mykerinos (Herodotus, II, p. 129\nf).\n\nFootnote 855:\n\nKluge: \u201cDeutsche Etymologie.\u201d\n\nFootnote 856:\n\nThe whistling and snapping is a tasteless, archaic relic, an allurement\nfor the theriomorphic divinity, probably also an infantile reminiscence\n(quieting the child by whistling and snapping). Of similar significance\nis the roaring at the divinity. (\u201cMithr. Lit.,\u201d p. 13): \u201cYou are to look\nat him and give forth a long roar, as with a horn, using all your\nbreath, pressing your sides, and kiss the amulet ... etc.\u201d \u201cMy soul\nroars with the voice of a hungry lion,\u201d says Mechthild von Magdeburg.\n\u201cAs the hart panteth after the water brooks, so panteth my soul after\nGod.\u201d\u2014_Psalms_ xlii: 2. The ceremonial custom, as so often happens, has\ndwindled into a figure of speech. Dementia praecox, however, revivifies\nthe old custom, as in the \u201cRoaring miracle\u201d of Schreber. See the\nlatter\u2019s \u201cDenkw\u00fcrdigkeiten eines Nervenkranken,\u201d by which he demands\nthat God, i.e. the Father, so inadequately oriented with humanity, take\nnotice of his existence.\n\nThe infantile reminiscence is clear, that is, the childish cry to\nattract the attention of the parent to himself; the whistling and\nsmacking for the allurement of the theriomorphic attribute, the \u201chelpful\nanimal.\u201d (See Rank: \u201cThe Myth of the Birth of the Hero.\u201d)\n\n\n\n\n INDEX\n\n\nAbegg, 182\n\nAb\u00e9lard, 16\n\nAbraham, 6, 29, 143, 151, 162\n\nActivity, displaced rhythmic, 160\n\nAdaptation to environment, 14\n\nAgni, 164, 185\n\nAgriculture, 173\n\nAitareyopanishad, 178\n\nAmbitendency, 194\n\nAmenhotep IV, 106\n\nAnalogy, importance of, 156\n\nAnalysis of dreams, 9\n\nAntiquity, brutality of, 258\n\nAnxiety, representations of, 292\n\nArnold, Sir Edwin, 273, 355\n\nArt, instinct of, 145\n first, 177\n\nAsceticism, 91\n\nAsterius, Bishop, 375\n\nAugustine, 90, 114\n\nAutismus, 152\n\nAutoerotism, 176\n\nAutonomy, moral, 262\n\nAvenarius, R., 146\n\nAztec, 205\n\n\nBaldwin, Mark, 17\n\nBaptism, 357\n\nBergerac, Cyrano de, 43, 60, 119\n\nBergson, Henri, 314\n\nBertschinger, 203\n\nBhagavad-G\u00eet\u00e2, 195\n\nBingen, Hildegarde von, 101\n\nBleuler, Prof., 152, 194\n\n\u201cBook of the Dead, Egyptian,\u201d 278, 289, 314\n\nBoring, act of, 157, 177\n\nBousset, 402\n\nBrihad\u00e2ranyaka-Upanishad, 174, 178, 313, 466\n\nBruno, Giordano, 25\n\nBuddha, 273, 323, 344, 355\n\nBundehesh, 277\n\nBurckhardt, Jacob, 40, 83\n\nByron\u2019s \u201cHeaven and Earth,\u201d 117\n\n\nC\u00e6sar, Julius, 317\n\nCannegieter, 281\n\nCausation, law of, 59\n\nCave worship, 375\n\nChidher, 216, 219\n\nChild, development of, 461\n\nChildhood, valuations, 211\n\nChildren, analysis of, 207\n regression in, 462\n\nChrist, 30, 90, 135, 185, 217, 219, 225, 245, 252, 278, 344, 357, 372\n and Antichrist, 403\n death and resurrection, 449\n sacrifice of, 475\n\nChristianity, 78, 80, 85, 255\n\nChrysostomus, John, 113\n\nCicero, 136\n\nCity, mother symbolism of, 234, 241\n\nCohabitation, continuous, 236, 298\n\nCoitus play, 167\n wish, meaning of, 339\n\nCommunion cup, 410\n\nComplex, 37\n law of return, 56, 67\n mass, 43\n mother, 208\n nuclear, 195\n of representation, 70, 76, 95\n\nCompulsion, unconscious, 454\n\nCondensation, 6\n\nConflict, internal, 196, 328\n\nConsciousness, birth of, 361\n\nCreation, by means of thought, 58, 62\n ideal, 64\n from introversion, 416, 456\n from mother, 286, 371\n through sacrifice, 466\n\nCreuzer, 268\n\nCross, 264, 278\n meaning of, 296\n\nCult, Father-Son, 166\n Earth, 173\n\nCumont, Franz, 83, 221, 225, 450, 473\nCyrano de Bergerac, 43, 60, 119, 317\n\n\nDactyli, 132\n\nDeath, fear of, 304, 434\n phantasies, 117\n voluntary, 423\n wish for, 320, 419\n\nDementia pr\u00e6cox, 141, 159, 461\n\nDestiny of man, 390, 427\n\nDeussen, 415, 466\n\nDieterich, 376, 450\n\nDismemberment, motive of, 267\n\nDisplaced rhythmic activity, 160\n\nDomestication of man, 267, 304\n\nDragon, psychologic meaning, 402, 410\n\nDream, analysis, 9\n interpretation of, 8\n Nietzsche, 28\n regression, 26\n sexual assault, 10\n sexual language of, 433\n source of, 9\n symbolism, 8, 12, 233\n\nDrews, 147\n\nDrexler, 275\n\n\nEleusinian mysteries, 373\n\nEmmerich, Katherine, 322\n\nErman, 106\n\nErotic fate, 117\n impression, 54, 67\n\nEusebius of Alexandria, 114\n\nEvolution, 144\n\n\nFairy tales, interpretation of, 281\n\nFamily, separation from, 344\n\nFasting, 369\n\nFather, 62, 98, 293\n Imago, 55\n transference, 71\n\nFaust, 68, 88, 130, 181, 231, 245, 250, 283, 305, 349\n\nFear, as forbidden desire, 389\n\nFerenczi, 47, 146\n\nFerrero, Guglielmo, 34\n\nFinger sucking, 177\n\nFirdusi, 315\n\nFire, onanistic phase of, 174\n preparations of, 163, 165, 172\n sexual significance, 167, 172\n\nFirmicus, 379, 419\n\nFlournoy, 37\n\nFrance, Anatole, 15, 37\n\nFrancis of Assisi, 97\n\nFrazer (\u201cGolden Bough\u201d), 367, 478\n\nFreud, Sigmund, 12, 26, 29, 35, 37, 67, 71, 73, 81, 133, 139, 151, 189,\n 232, 281, 367, 421, 459\n interpretation of the dream, 3\n \u201cLeonardo da Vinci,\u201d 7\n source of the dream, 9\n\nFrobenius, 237, 275, 280, 436\n\n\nGalileo, 146\n\nGilgamesh, 365\n\nGod, as creator and destroyer, 70\n as sun, 127\n \u201cbecoming one with,\u201d 96\n crucified, 295\n fertilizing, 348\n love of, 200\n of creation, 69, 394\n vs. erotic, 94\n\nGoethe, 417\n\nGunkel, 286\n\n\nHand, erotic use of, 176\n symbolism of, 206\n\nHartmann, 198\n\nHauptmann, Gerhart, 330\n\nHecate, mysteries of, 403\n\nHeine, 353\n\nHelios, 96, 110, 221\n\nHerd instinct, 201\n\nHero, 32, 191, 200, 379\n as wanderer, 231\n betrayal of, 38\n birth of, 356\n psychologic meaning, 135\n sacrifice of, 452\n teleological meaning, 347\n\nHerodotus, 290\n\nHerzog, 408\n\nHesiod, 147\n\nHiawatha, song of, 346\n\nHierosgamos, 274, 376\n\nH\u00f6lderlin, 182, 435, 436, 437, 440, 442, 443, 444, 445, 448, 452\n\nHomosexuality, 34\n\nHonegger, 108, 154\n\nHumboldt, 349\n\nHypnagogic vision, 197\n\n\nIdea, independence of, 84\n\nIliad, 274\n\nImago, Father, 55\n\nImmortality, 227, 427\n\nIncest barrier, 72, 100, 266, 458, 461\n phantasy, 3, 63, 404\n problem, 171, 195, 230, 250, 289, 364, 454, 463\n\nIncestuous component, 172\n\nIndependence, battle for, 344\n\nInfantilism, 319, 431, 479\n\nInman, 184, 236\n\nIntrojection, 146\n\nIntroversion, 37, 50, 98, 193, 201, 329, 367, 415\n hysterical, 151\n willed, 336\n\nIsis, 96, 264\n\n\nJaehns, 311\n\nJames, William, 21\n\nJanet, Pierre, 142\n\nJensen, 225\n\nJew, Wandering, 215, 225\n\nJob, Book of, 58, 60, 68, 326\n\nJodl, 17\n\nJo\u00ebl, Karl, 360\n\nJones, 6\n\n\nKathopanishad, 130\n\nKepler, 25\n\nKluge, 409\n\nKoran, 216\n\nKuhn, Adalbert, 162\n\nKulpe, 21\n\n\nLaistner, 281\n\nLajard, 229\n\nLamia, 280\n\nLanguage, 15\n vs. Speech, 16\n\nLegends, Judas, 37\n\nLenclos, Ninon de, 4\n\nLibido, 20, 47, 67, 71, 78, 94, 96, 101, 120, 128, 157, 193, 228, 249\n as hero, 417\n definition of, 135\n descriptive conception, 144\n desexualized, 149\n genetic conception, 144\n in opposition, 292, 308, 329\n in resistance, 422\n introverting, 415\n liberation of, 420\n mother, 289, 469, 474\n repressed objects of, 203\n transference of, 368\n transformation of, 171\n\nLicentiousness, 258\n\nLife, fear of, 335\n natural conception of, 343\n\nLilith, 279\n\nLogos, 63\n\nLombroso, 212\n\nLongfellow\u2019s \u201cHiawatha,\u201d 346\n\nLord\u2019s Supper, 372\n\nLove, 193\n infantile, 431\n\nLucius, 106\n\n\nMacrobius, 226, 314\n\nMaeder, 6\n\nMaeterlinck, 64\n\nMagdeburg, Mechthild von, 190, 314\n\nManilius, 182\n\nMary, 283, 302\n\nMatthew, Gospel of, 92\n\nMaurice, 297\n\nMauthner, Franz, 19\n\nMaya, 283\n\nMayer, Robert, 138\n\nMead, 109\n\nMeliton, 113\n\nMereschkowski, 403\n\nMessiah, 79\n\nMiller, Miss Frank, 41\n\nMilton, 52\n\nMind, archaic tendencies, 35\n infantile, 36\n\nMithra, 104, 110, 217, 221, 245, 278, 293, 372, 450, 471\n\nMithracism, 78, 82, 85, 89, 96, 101, 108, 221, 225, 269, 314\n\nMoral autonomy, 262\n\nMother, 98, 230, 241, 283\n heavens as, 301, 456\n imago, 250, 303, 319\n libido, 469, 474\n longing for, 335, 371, 428\n love, 338\n of humanity, 201\n terrible, 196, 202, 243, 267, 280, 364, 405\n transference, 71\n twofold, 356, 387, 428\n wisdom of, 452\n\nMotive of dismemberment, 267\n embracing and entwining, 272\n\nM\u00f6rike, 11, 354\n\nMouth, erotic importance of, 176\n as instrument of speech, 176\n\nM\u00fcller, 295\n\nMusic, origin of, 165\n\nMysticism, 101\n\nMythology, 24, 240\n Hindoo, 128\n\nMyths, as dream images, 29\n of rebirth, 272\n religious, 262\n\n\nNakedness, cult of, 412\n\nNaming, importance of, 208\n\nNarcissus state, 337\n\nNeuroses, hysteria and compulsion, 142\n\nNietzsche, 16, 23, 28, 72, 102, 104, 195, 327, 328, 337, 345, 414, 417,\n 418, 420, 423, 434, 447\n on dreams, 28\n\nNodfyr, 166\n\n\nOedipus, 3, 202\n\nOegger, Abbi, 37\n\nOnanism, 158, 175, 186\n\nOsiris, 264, 436\n\nOvid, 325, 373, 469\n\n\n\u201cParadise Lost,\u201d 52\n\nParanoia, 140\n\nParanoidian mechanism, 73\n\nPausanias, 274\n\nPersecution, fear of, 332\n\nPersonality, dissociated, 37\n\nPeter, 221, 222\n\nPfister, 6, 56\n\nPhallic, cult, 33\n symbolism, 228, 248, 310\n\nPhallus, 105, 132\n negative, 334\n Sun, 108\n\nPhantasy, how created, 31\n infantile, 462\n onanistic, 175\n sexual, 140\n source of, 32, 460\n thinking, 22\n\nPhilo of Alexandria, 113, 315\n\nPick, 37\n\nPindar, 325\n\nPlato, 147, 388\n Symposium, 34, 298\n\nPlotinus, 147\n\nPlutarch, 311, 375, 436\n\nPoe, 66\n\nPolytheism, 106\n\nPope, Roman, 200\n\nPreiswerk, Samuel, 378\n\nPresexual stage, 161, 171, 369\n\nPrimitive, reduction to, 259\n\nProcreation, self, 358\n\nProjection, 73\n\nPrometheus, 162\n\nPsychic energy, 142\n\nPsychoanalysis, 75, 421\n object of, 479\n\nPsychoanalytic thinking, 257\n\nPsychology, unconscious, 197\n\nPsychopathology, 50\n\n\nRamayana, 239\n\nRank, 6, 12, 29, 356\n\n\u201cRaven, The,\u201d 66\n\nReality, adaptation to, 461\n corrective of, 146, 261\n function of, 144, 150, 416\n principle of, 146\n\nRebirth, 240, 251, 272, 351\n battle for, 364\n\nRegression, 26, 27, 172, 173\n to the mother, 369\n\nReligion, benefits of, 99\n and morality, 85\n as a pose, 82, 260\n sexuality, 78\n source of, 474\n vs. orgies, 412\n\nRenan, 127\n\nRenunciation, 444\n\nRepression, 6, 67, 73, 150, 161, 342\n\nResistance, 196\n\nResistance to primitive sexuality, 156\n\nRevelation, 111, 244\n\nRhythm, sexual, 165\n\nRigveda, 165, 247, 367, 393, 415, 416, 456, 465\n\nRiklin, 6, 29, 281\n\nRobertson, 378\n\nRochefoucauld, La, 195\n\nRodhe, 376, 407\n\nRoscher, 326\n\nRose, symbolism of, 436\n\nRostand, 43\n\nRudra, 128\n\n\nSacrifice, 287, 294, 391, 452, 465, 478\n Christian vs. Mithraic, 478\n of bull, 473\n retrogressive longing, 453, 465\n\nSainthood, difficulty of, 322\n\nSchmid, 188\n\nScholasticism, 22\n\nSchopenhauer, 16, 136, 146, 198, 416, 467, 480\n\nScience, 23, 84\n vs. Mythology, 24\n\nSelf-consciousness, creation of, 303\n\nSelf-control, 73\n\nSeneca, 78, 83, 85, 96\n\nSentimentality, 474\n\nSerpent, 292\n\nSexual assault dream, 10\n impulse, derivatives of, 144, 149\n problem, treatment of, 454\n\nSexuality, and nutrition, 161\n and religion, 78\n cult of, 256\n importance of, 342\n resistance to primitive, 156, 170\n\nShakespeare, 317\n \u201cShvet\u00e2shvataropanishad,\u201d 128\n \u201cSiegfried,\u201d Wagner\u2019s, 391\n\nSilberer, 6, 234\n\nSnake, phallic meaning of, 110, 413\n as symbol of death, 408\n\nSodomy, 34\n\nSoma, 185\n\nSomnambulism, intentional, 192\n\nSophocles, 332\n\nSoul, conception of, 299\n\nSpeech, 14\n origin of, 178\n\nSphinx, 202\n\nSpielrein, 154, 449\n\nSt. Augustine, 82\n\nStage, presexual, 161, 171, 369\n\nSteinthal, 156\n\nStekel, 12\n\nSubject vs. object, 360\n\nSublimation, 64, 150, 254\n\nSuckling, act of, 160\n\nSun, 95, 217, 223, 390, 427\n as God, 99, 127\n energy, 128\n hero, 112, 115, 191, 231\n night journey of, 237\n phallus, 108\n worship, 114\n\nSurrogates, archaic, 154\n\nSymbolism, Christian, 115\n Christian vs. Mithraic, 478\n of arrow, 321, 366\n \u201e city, 234, 241\n \u201e crowd, 233\n \u201e dreams, 8, 12\n \u201e eating, 372\n \u201e every-day thought, 13\n \u201e eyes, 301\n \u201e fish, 223\n \u201e forest, 307\n \u201e horse, 308\n \u201e libido, 105\n \u201e light, 112\n \u201e moon, 352\n \u201e mother, 241, 278\n \u201e mystery, 233\n \u201e serpent, 333, 414, 417, 479\n \u201e sun, 390\n \u201e sword, 393\n \u201e trees, 246, 264, 385\n phallic, 33, 228, 248\n\nSymbols, use of, 249, 262, 400\n\nSymean, 101\n\n\nTertullian, 114\n\nTheatre, 43\n\nThinking, 13\n act of, 459\n archaic, 28\n directed or logical, 14, 36\n dream, 22\n intensive, 13\n limitations of, 19\n of children, 27\n origin of, 465\n phantastic, 22, 31, 36\n psychoanalytic, 257\n\nTime, symbol of, 313\n\nTransference, 75, 76, 171, 201\n real, 77, 78, 84\n to nature, 82\n\nTransformation, 155\n\nTreading, symbolic meaning of, 349\n\nTreasure, difficult to attain, 186, 365\n guardian of, 293, 408\n\nTree of Death, 278\n\nTree of Life, 246\n\nTrinity, 147, 225\n\n\nUnconscious, 197, 201\n\nUpanishad, 131, 247, 466\n\n\nVerlaine, Paul, 483\n\nVinci, Leonardo da, 7, 403\n\nVirgil, 90\n\nVirgin Mother, 63\n\nVollers, 221\n\n\nWagner\u2019s \u201cSiegfried,\u201d 391\n\nWaitz, 353\n\nWater, symbolism of, 244, 384, 388\n\nWatschandies, 167\n\nWeber, 165\n\nWill, conception of, 146\n duality of, 194\n original division of, 171\n\nWind as creator, 108, 354\n\nWirth, 115\n\nWoman, misunderstood, 342\n\nWork as a duty, 455\n\nWorld as mother, 456\n\nWundt, 17\n\n\nZarathustra, 423\n\nZend Avesta, 464\n\nZosimos vision, 416\n\nZ\u00f6ckler, 278, 296\n\n------------------------------------------------------------------------\n\n\n\n\n TRANSCRIBER\u2019S NOTES\n\n\n 1. P. 113, changed \u201ccuis\u201d to \u201ccuius\u201d.\n 2. P. 113, changed \u201cphopheta\u201d to \u201cpropheta\u201d.\n 3. P. 144, changed \u201cgenetic definition of the libido\u201d to \u201cgeneric\n definition of the libido\u201d.\n 4. P. 520, changed \u201c\u03b1\u1f78\u03bd\u201d to \u201c\u03c3\u03cc\u03bd\u201d.\n 5. P. 548, changed \u201c\u03ba\u03b5\u1f7a\u03b8\u03c9\u201d to \u201c\u03ba\u03b5\u03cd\u03b8\u03c9\u201d.\n 6. P. 549, changed \u201che pieced them\u201d to \u201che pierced them\u201d.\n 7. Silently corrected typographical errors and variations in spelling.\n 8. Archaic, non-standard, and uncertain spellings retained as printed.\n 9. Footnotes were re-indexed using numbers and the page footnotes were\n collected together with the end notes.\n10. Enclosed italics font in _underscores_.","title":"Psychology of the Unconscious: A Study of the Transformations and Symbolisms of the Libido. A Contribution to the History of the Evolution of Thought","tradition":"myth-cosmogony","translated_text":null,"word_count":180144}