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diff --git a/old/65903-0.txt b/old/65903-0.txt deleted file mode 100644 index 6781c5f..0000000 --- a/old/65903-0.txt +++ /dev/null @@ -1,22720 +0,0 @@ -The Project Gutenberg eBook of Psychology of the Unconscious, by C. G. Jung - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -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 - -Author: C. G. Jung - -Translator: Beatrice M. Hinkle - -Release Date: July 23, 2021 [eBook #65903] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Richard Tonsing and the Online Distributed Proofreading Team - at https://www.pgdp.net (This file was produced from images - generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK PSYCHOLOGY OF THE UNCONSCIOUS *** - - - - - PSYCHOLOGY OF THE UNCONSCIOUS - - -[Illustration: DR. C. G. JUNG -“PSYCHOLOGY OF THE UNCONSCIOUS”] - - - - - PSYCHOLOGY OF THE UNCONSCIOUS - - _A Study of the Transformations and Symbolisms of the Libido_ - _A Contribution to the History of the Evolution of Thought_ - - - BY - - DR. C. G. JUNG - Of the University of Zurich - - AUTHORIZED TRANSLATION, WITH INTRODUCTION, BY - BEATRICE M. HINKLE, M.D. - Of the Neurological Department of Cornell University Medical School and - of the New York Post Graduate Medical School - -[Illustration] - - MOFFAT, YARD AND COMPANY - NEW YORK - 1916 - - - - - Copyright, 1916, by - MOFFAT, YARD AND COMPANY - NEW YORK - - - _All rights reserved_ - - - - - TRANSLATOR’S NOTE - - -That humanity is seeking a new message, a new light upon the meaning of -life, and something tangible, as it were, with which it can work towards -a larger understanding of itself and its relation to the universe, is a -fact I think none will gainsay. Therefore, it has seemed to me -particularly timely to introduce to the English-speaking world Dr. -Jung’s remarkable book, “Wandlungen und Symbole der Libido.” In this -work he has plunged boldly into the treacherous sea of mythology and -folklore, the productions of the ancient mind and that of the common -people, and turned upon this vast material the same scientific and -painstaking method of psychologic analysis that is applied to the modern -mind, in order to reveal the common bond of desire and longing which -unites all humanity, and thus bridge the gaps presumed to exist between -ancient and widely separated peoples and those of our modern time. The -discovery of this undercurrent affecting and influencing ancient peoples -as well as modern serves as a foundation or platform from which he -proceeds to hold aloft a new ideal, a new goal of attainment possible of -achievement and which can be intellectually satisfying, as well as -emotionally appealing: the goal of _moral autonomy_. - -This book, remarkable for its erudition and the tremendous labor -expended upon it, as well as for the new light which it sheds upon human -life, its motives, its needs and its possibilities, is not one for -desultory reading or superficial examination. Such an approach will -prevent the reader from gaining anything of its real value; but for -those who can bring a serious interest and willingness to give a careful -study to it the work will prove to be a veritable mine capable of -yielding the greatest riches. - -The difficulties in translating a book such as this are almost -insuperable, but I have tried faithfully to express Dr. Jung’s thought, -keeping as close to the original text as possible and, at the same time, -rendering the difficult material and complicated German phrasing as -simply and clearly as the subject-matter would allow. In all this work I -owe much to Miss Helen I. Brayton, without whose faithful assistance the -work would never have been completed. I wish to acknowledge my gratitude -to Mr. Louis Untermeyer, whose help in rendering the poetic quotations -into English verse has been invaluable, and to express as well my -gratitude to other friends who have assisted me in various ways from -time to time. - - B. M. H. - - NEW YORK, 1915. - - - - - AN INTRODUCTION TO PSYCHOANALYSIS AND ANALYTIC PSYCHOLOGY - - -When Professor Freud of Vienna made his early discoveries in the realm -of the neuroses, and announced that the basis and origin of the various -symptoms grouped under the terms hysteria and neuroses lay in -unfulfilled desires and wishes, unexpressed and unknown to the patient -for the most part, and concerned chiefly with the sexual instinct, it -was not realized what far-reaching influence this unpopular and bitterly -attacked theory would exert on the understanding of human life in -general. - -For this theory has so widened in its scope that its application has now -extended beyond a particular group of pathologic states. It has in fact -led to a new evaluation of the whole conduct of human life; a new -comprehension has developed which explains those things which formerly -were unexplained, and there is offered an understanding not only of the -symptoms of a neurosis and the phenomena of conduct but the product of -the mind as expressed in myths and religions. - -This amazing growth has proceeded steadily in an ever-widening fashion -despite opposition as violent as any of which we have knowledge in the -past. The criticism originally directed towards the little understood -and much disliked sexual conception now includes the further teachings -of a psychology which by the application to it of such damning phrases -as mystical, metaphysical and sacrilegious, is condemned as -unscientific. - -To add to the general confusion and misunderstanding surrounding this -new school of thought there has arisen a division amongst the leaders -themselves, so that there now exist two schools led respectively by -Professor Sigmund Freud of Vienna and Dr. Carl Jung of Zurich, referred -to in the literature as the Vienna School and the Zurich School. - -It is very easy to understand that criticism and opposition should -develop against a psychology so difficult of comprehension, and so -disturbing to the ideas which have been held by humanity for ages; a -psychology which furthermore requires a special technique as well as an -observer trained to recognize and appreciate in psychologic phenomena a -verification of the statement that there is no such thing as chance, and -that every act and every expression has its own meaning, determined by -the inner feelings and wishes of the individual. - -It is not a simple matter to come out boldly and state that every -individual is to a large extent the determiner of his own destiny, for -only by poets and philosophers has this idea been put forth—not by -science; and it is a brave act to make this statement with full -consciousness of all its meaning, and to stand ready to prove it by -scientific reasoning and procedure. - -Developed entirely through empirical investigation and through an -analysis of individual cases, Freudian psychology seems particularly to -belong to that conception of Max Müller’s that “An empirical -acquaintance with facts rises to a scientific knowledge of facts as soon -as the mind discovers beneath the multiplicity of single productions the -unity of an organic system.”[1] - -Psychoanalysis is the name given to the method developed for reaching -down into the hidden depths of the individual to bring to light the -underlying motives and determinants of his symptoms and attitudes, and -to reveal the unconscious tendencies which lie behind actions and -reactions and which influence development and determine the relations of -life itself. The result of digging down into the hidden psyche has been -to produce a mass of material from below the threshold of consciousness, -so astonishing and disturbing and out of relation with the previously -held values, as to arouse in any one unfamiliar with the process the -strongest antagonism and criticism. - -Although originally studied only as a therapeutic method for the sick it -was soon realized through an analysis of normal people how slight were -the differences in the content of the unconscious of the sick and of the -normal. The differences observed were seen to be rather in the reactions -to life and to the conflicts produced by contending forces in the -individual. - -These conflicts, usually not fully perceived by the individual, and -having to do with objectionable desires and wishes that are not in -keeping with the conscious idea of self, produce marked effects which -are expressed either in certain opinions, prejudices, attitudes of -conduct, faulty actions, or in some definite pathologic symptom. As Dr. -Jung says, he who remains healthy has to struggle with the same -complexes that cause the neurotic to fall ill. - -In a valuable book called “The Neighbor,” written by the late Professor -N. Shaler of Harvard University, there occurs this very far-reaching -statement: “It is hardly too much to say that all the important errors -of conduct, all the burdens of men or of societies are caused by the -inadequacies in the association of the primal animal emotions with those -mental powers which have been so rapidly developed in mankind.” - -This statement, reached by a process of reasoning and a method of -thought and study entirely different from psychoanalysis, nevertheless -so completely expresses in brief form the very basis of the postulates -developed through psychoanalysis that I quote it here. Such a statement -made in the course of a general examination of human relations does not -arouse opposition nor seem to be so difficult of acceptance. It appears -to be the individual application of these conceptions that has roused -such bitter antagonism and violent denunciations. - -Rightly understood and used, psychoanalysis may be compared to surgery, -for psychoanalysis stands in the same relation to the personality as -surgery does to the body, and they aim at parallel results. - -It is well recognized that in the last analysis nature is the real -physician, the healer of wounds; but prior to the development of our -modern asepsis and surgical technique the healing produced by nature was -most often of a very faulty and imperfect type—hideous scars, distorted -and crippled limbs, with functions impaired or incapacitated, resulted -from the wounds, or else nature was unable to cope with the hurt and the -injured one succumbed. - -Science has been steadily working for centuries with the aim of -understanding nature and finding means to aid and co-operate with her so -that healing could take place with the least possible loss of function -or permanent injury to the individual. Marvelous results have rewarded -these persistent efforts, as the brilliant achievements of surgery -plainly indicate. - -Meantime, however, little thought was given to the possibility of any -scientific method being available to help man overcome the wounds and -conflicts taking place in his soul, hurts which retarded his development -and progress as a personality, and which frequently in the struggle -resulted in physical pains and symptoms of the most varied character. -That was left solely to religion and metaphysics. Now, however, this -same assistance that surgery has given to the physical body, -psychoanalysis attempts to give to the personality. That it cannot -always succeed is as much to be expected, and more, than that surgery -does not always succeed, for the analytic work requires much of the -individual. No real result can be attained if he has not already -developed a certain quality of character and intelligence which makes it -possible for him to submit himself to a facing of his naked soul, and to -the pain and suffering which this often entails. Here, as in no other -relation in life, an absolute truth and an absolute honesty are the only -basis of action, since deception of any kind deceives no one but the -individual himself and acts as a boomerang, defeating his own aims. - -Such deep searching and penetrating into the soul is not something to be -undertaken lightly nor to be considered a trivial or simple matter, and -the fact is that where a strong compulsion is lacking, such as sickness -or a situation too difficult to meet, much courage is required to -undertake it. - -In order to understand this psychology which is pervading all realms of -thought and seems destined to be a new psychological-philosophical -system for the understanding and practical advancement of human life, it -will be necessary to go somewhat into detail regarding its development -and present status. For in this new direction lies its greatest value -and its greatest danger. - -The beginnings of this work were first published in 1895 in a book -entitled “Studien über Hysterie,” and contained the joint investigations -into hysteria of Dr. Breuer of Vienna and his pupil Dr. Sigmund Freud. -The results of their investigations seemed to show that the various -symptoms grouped under the title of hysteria were the result of -emotionally colored reminiscences which, all unknown to the conscious -waking self, were really actively expressing themselves through the -surrogate form of symptoms and that these experiences, although -forgotten by the patient, could be reproduced and the emotional content -discharged. - -Hypnosis was the means used to enable the physician to penetrate deeply -into the forgotten memories, for it was found through hypnosis that -these lost incidents and circumstances were not really lost at all but -only dropped from consciousness, and were capable of being revived when -given the proper stimuli. The astonishing part about it was that with -the revival of these memories and their accompanying painful and -disturbing emotions, the symptoms disappeared. This led naturally to the -conclusion that these symptoms were dependent upon some emotional -disturbance or psychic trauma which had been inadequately expressed, and -that in order to cure the patient one merely had to establish the -connection between the memory and the emotions which properly belonged -to it, letting the emotion work itself out through a reproduction of the -forgotten scene. - -With further investigation Freud found that hypnosis was unnecessary for -the revival of the forgotten experiences, and that it was possible to -obtain the lost emotional material in the conscious and normal state. -For this purpose the patient was encouraged to assume a passive, -non-critical attitude and simply let his thoughts flow, speaking of -whatever came into his mind, holding nothing back. During this free and -easy discussion of his life and conditions, directed by the law of -association of ideas, reference was invariably made to the experiences -or thoughts which were the most affective and disturbing elements. It -was seen to be quite impossible to avoid this indirect revelation -because of the strength of the emotions surrounding these ideas and the -effect of the conscious wish to repress unpleasant feelings. This -important group of ideas or impressions, with the feelings and emotions -clustered around them which are betrayed through this process, was -called by Jung a _complex_. - -However, with the touching of the _complex_ which always contains -feelings and emotions so painful or unpleasant as to be unacceptable to -consciousness, and which are therefore repressed and hidden, great -difficulties appeared, for very often the patient came to a sudden stop -and could apparently recall nothing more. Memory gaps were frequent, -relations twisted, etc. Evidently some force banished these memories so -that the person was quite honest in saying that he could remember -nothing or that there was nothing to tell. This kind of forgetfulness -was called _repression_, and is the normal mechanism by which nature -protects the individual from such painful feelings as are caused by -unpleasant and unacceptable experiences and thoughts, the recognition of -his egoistic nature, and the often quite unbearable conflict of his -weaknesses with his feelings of idealism. - -At this early time great attention was given towards developing a -technique which would render more easy the reproduction of these -forgotten memories, for with the abandonment of hypnosis it was seen -that some unknown active force was at work which not only banished -painful memories and feelings, but also prevented their return; this was -called _resistance_. This resistance was found to be the important -mechanism which interfered with a free flow of thought and produced the -greatest difficulty in the further conduct of the analysis. It appeared -under various guises and frequently manifested itself in intellectual -objections based on reasoning ground, in criticism directed towards the -analyst, or in criticism of the method itself, and finally, often in a -complete blocking of expression, so that until the resistance was broken -nothing more could be produced. - -It was necessary then to find some aid by which these resistances could -be overcome and the repressed memories and feelings revived and set -free. For it was proven again and again that even though the person was -not at all aware of concealing within himself some emotionally -disturbing feeling or experience with which his symptoms were -associated, yet such was the fact, and that under proper conditions this -material could be brought into consciousness. This realm where these -unknown but disturbing emotions were hidden was called the -“Unconscious”—the “Unconscious” also being a name used arbitrarily to -indicate all that material of which the person is not aware at the given -time—the not-conscious. - -This term is used very loosely in Freudian psychology and is not -intended to provoke any academic discussion but to conform strictly to -the dictionary classification of a “negative concept which can neither -be described nor defined.” To say that an idea or feeling is unconscious -merely means to indicate that the individual is unaware at that time of -its existence, or that all the material of which he is unaware at a -given time is unconscious. - -With the discovery of the significance in relation to hysteria of these -varied experiences and forgotten memories which always led into the -erotic realm and usually were carried far back into early childhood, the -theory of an infantile sexual trauma as a cause of this neurosis -developed. Contrary to the usual belief that children have no sexuality -and that only at puberty does it suddenly arise, it was definitely shown -that there was a very marked kind of sexuality among children of the -most tender years, entirely instinctive and capable of producing a grave -effect on the entire later life. - -However, further investigations carried into the lives of normal people -disclosed quite as many psychic and sexual traumas in their early -childhood as in the lives of the patients; therefore, the conception of -the “infantile sexual trauma” as the etiological factor was abandoned in -favor of “the infantilism of sexuality” itself. In other words, it was -soon realized that many of the sexual traumas which were placed in their -early childhood by these patients, did not really exist except in their -own phantasies and probably were produced as a defence against the -memories of their own childish sexual activities. These experiences led -to a deep investigation into the nature of the child’s sexuality and -developed the ideas which Freud incorporated in a work called “Three -Contributions to the Sexual Theory.” He found so many variations and -manifestations of sexual activity even among young children that he -realized that this activity was the normal, although entirely -unconscious, expression of the child’s developing life, and while not -comparable to the adult sexuality, nevertheless produced a very definite -influence and effect on the child’s life. - -These childish expressions of this instinct he called “polymorphous -perverse,” because in many ways they resembled the various abnormalities -called perversions when found among adults under certain conditions. - -In the light of these additional investigations Freud was led to change -his formulation, for instead of the symptoms of the neurotic patient -being due to definite sexual experiences, they seemed to be determined -by his reactions towards his own sexual constitution and the kind of -repression to which these instincts were subjected. - -Perhaps one of the greatest sources of misunderstanding and difficulty -in this whole subject lies in the term sexuality, for Freud’s conception -of this is entirely different from that of the popular sense. He -conceives sexuality to be practically synonymous with the word _love_ -and to include under this term all those tender feelings and emotions -which have had their origin in a primitive erotic source, even if now -their primary aim is entirely lost and another substituted for it. It -must also be borne in mind that Freud strictly emphasizes the psychic -side of sexuality and its importance, as well as the somatic expression. - -Therefore, to understand Freud’s theories, his very broad conception of -the term sexual must never be forgotten. - -Through this careful investigation of the psychic life of the -individual, the tremendous influence and importance of phantasy-making -for the fate was definitely shown. It was discovered that the indulgence -in day-dreams and phantasies was practically universal not only among -children but among adults, that even whole lives were being lived out in -a phantastic world created by the dreamer, a world wherein he could -fulfil all those wishes and desires which were found to be too difficult -or impossible to satisfy in the world of reality. - -Much of this phantasy thinking was seen to be scarcely conscious, but -arose from unrealized wishes, desires and strivings which could only -express themselves through veiled symbols in the form of phantastic -structures not understood, nor fully recognized. Indeed, it is perhaps -one of the most common human experiences to find “queer thoughts,” -undesired ideas and images, forcing themselves upon one’s attention to -such an extent that the will has to be employed to push them out of -mind. It is not unusual to discover long-forgotten impressions of -childhood assuming a phantastic shape in memory, and dwelt upon as -though they were still of importance. - -This material afforded a rich field for the searchers into the soul, for -through the operation of the law of association of ideas these -phantastic products, traced back to their origin, revealed the fact that -instead of being meaningless or foolish, they were produced by a -definite process, and arose from distinct wishes and desires which -unconsciously veiled themselves in these mysterious forms and pictures. - -It is conceded that the most completely unconscious product of an -individual is his dream, and therefore Professor Freud turned his -attention from phantasies and day-dreams to the investigation of the -nightly dreams of his patients to discover whether they would throw -light upon the painful feelings and ideas repressed out of -consciousness, and therefore inaccessible to direct revelation. - -This brilliant idea soon led to a rich fruiting, for it became evident -that contrary to the usual conception that the dream is a phantastic and -absurd jumble of heterogeneous fragments, having no real relation to the -life of the individual, it is full of meaning. In fact, it is usually -concerned with the problem of life most pressing at the time, which -expresses itself not directly, but in symbolic form so as to be -unrecognized. In this way the individual gains an expression and -fulfilment of his unrealized wish or desire. - -This discovery of the symbolic nature of the dream and the phantasy was -brought about entirely through the associative method and developed -empirically through investigations of the dreams of many people. In this -manner it became evident that certain ideas and objects which recurred -again and again in the dreams and phantasies of different people were -definitely associated with certain unconscious or unrecognized wishes -and desires, and were repeatedly used by the mind to express these -meanings where a direct form was repressed and unallowed. Thus certain -dream expressions and figures were in a general way considered to be -rather definite symbols of these repressed ideas and feelings found in -the unconscious. Through a comparative and parallel study it soon -appeared that there was a similar mechanism at work in myths and fairy -tales and that the relationship between the dreams and phantasies of an -individual and the myths and folk tales of a people was so close that -Abraham could say that the myth is a fragment of the infantile soul life -of the race and the dream is the myth of the individual. - -Thus through relating his dreams the patient himself furnished the most -important means of gaining access to the unconscious and disturbing -complexes with which his symptoms were connected. - -Besides the dream analysis the patient furnished other means of -revelation of his complexes—his mannerisms and unconscious acts, his -opening remarks to his physician, his emotional reactions to certain -ideas; in short the whole behavior and verbal expressions of the -individual reveal his inner nature and problems. - -Through all this work it became clear that in the emotional nature lay -the origin not only of the various nervous illnesses themselves, but -also of the isolated symptoms and individual idiosyncrasies and -peculiarities which are the part of all humanity and that the pathogenic -cause of the disturbances lies not in the ignorance of individuals, but -in those inner resistances which are the underlying basis of this -ignorance. - -Therefore the aim of the therapy became not merely the relief of the -ignorance but the searching out and combating of these resistances. - -It becomes evident from even this brief description of the analytic -procedure that we are dealing with a very complex and delicate material, -and with a technique which needs to make definite use of all influences -available for the help of the patient. It has long been recognized that -the relation established between physician and patient has a great -effect upon the medical assistance which he is able to render—in other -words, if a confidence and personal regard developed in the patient -towards the physician, the latter’s advice was just so much more -efficacious. This personal feeling has been frankly recognized and made -of distinct service in psychoanalytic treatment under the name of -_transference_. It is through the aid of this definite relationship -which must be established in the one being analyzed towards the analyst -that it is possible to deal with the unconscious and organized -resistances which so easily blind the individual and render the -acceptance of the new valuations very difficult to the raw and sensitive -soul. - -Freud’s emphasis upon the rôle of the sexual instinct in the production -of the neurosis and also in its determining power upon the personality -of the normal individual does not imply that he does not also recognize -other determinants at the root of human conduct, as for instance, the -instinct for preservation of life and the ego principle itself. But -these motives are not so violently forbidden and repressed as the sexual -impulse, and therefore, because of that repressive force and the -strength of the impulse he considers this primary in its influence upon -the human being. - -The importance of this instinct upon human life is clearly revealed by -the great place given to it under the name of love in art, literature, -poetry, romance and all beauty from the beginning of recorded time. -Viewed in this light it cannot seem extraordinary that a difficulty or -disturbance in this emotional field should produce such far-reaching -consequences for the individual. The sexual impulse is often compared -with that of hunger, and this craving and need lying in all humanity is -called by Freud _libido_. - - - THE OEDIPUS PROBLEM - -With further investigations into the nature of the repressed complexes a -very astonishing situation was revealed. The parental influence on -children is something so well recognized and understood that to call -attention to it sounds much like a banality. However, here an -extraordinary discovery was made, for in tracing out the feelings and -emotions of adults it became evident that this influence was paramount -not only for children but for adults as well; that the entire direction -of lives was largely determined quite unconsciously by the parental -associations, and that, although adults, the emotional side of their -nature was still infantile in type and demanded unconsciously the -infantile or childish relations. - -Freud traces out the commencement of the infantile attachment for the -parents in this wise. - -In the beginning the child derives its first satisfaction and pleasure -from the mother in the form of nutrition and care for its wants. In this -first act of suckling Freud sees already a kind of sexual pleasure, for -he apparently identifies the pleasure principle and the sexual instinct -and considers that the former is primarily rooted in the latter. At this -early time commence such various infantile actions unconnected with -nutrition as thumbsucking, various movements of the body as rubbing, -boring, pulling and other manifestations of a definite interest in its -own body, a delight in nakedness, the pleasure exhibited in inflicting -pain on some object and its opposite, the pleasure from receiving pain. -All of these afford the child pleasure and satisfaction, and because -they seem analogous to certain perversions in adults they are called by -Freud the “polymorphous perverse sexuality” of childhood. The character -of these instinctive actions which have nothing to do with any other -person, and through which the child attains pleasure from its own body, -caused Freud to term this phase of life as autoerotic after Havelock -Ellis. However, with the growth of the child there is a parallel -development of the psychic elements of its sexual nature and now the -mother, the original object of its love, primarily determined by its -helplessness and need, acquires a new valuation. The beginnings of the -need for a love object to satisfy the craving or libido of the child are -early in evidence and, following along sex lines in general, the little -son prefers the mother and the daughter the father after the usual -preference of the parents. - -At this early time children feel deeply the enormous importance of their -parents and their entire world is bounded by the family circle. All the -elements of the ego which the child possesses have now become manifest; -love, jealousy, curiosity, hate, etc., and those instincts are directed -in the greatest degree towards the objects of their libido, namely the -parents. With the growing ego of the child there is a development of -strong wishes and desires demanding satisfaction which can only be -gratified by the mother; therefore there is aroused in the small son the -feeling of jealousy and anger towards the father in whom he sees a rival -for the affection of the mother and whom he would like to replace. This -desire in the soul of the child Freud calls the _Oedipus complex_ in -recognition of its analogy to the tragedy of King Oedipus who was drawn -by his fate to kill his father and win his mother for a wife. Freud -presents this as the _nuclear complex_ of every neurosis. - -At the basis of this complex, some trace of which can be found in every -person, Freud sees a definite incest wish towards the mother which only -lacks the quality of consciousness. Because of moral reactions this wish -is quickly subjected to repression through the operation of the “incest -barrier,” a postulate he compares to the incest taboo found among -inferior peoples. At this time the child is beginning to develop its -typical sexual curiosity expressed by the question, “Where do I come -from?” The interest and investigation of the child into this problem, -aided by observations and deductions from various actions and attitudes -of the parents, who have no idea of the watchfulness of the child, lead -him, because of his imperfect knowledge and immature development, into -many false theories and ideas of birth. These infantile sexual theories -are held by Freud to be determinative in the development of the child’s -character and also for the contents of the unconscious as expressed in a -future neurosis. - -These various reactions of the child and his sexual curiosity are -entirely normal and unavoidable, and if his development proceeds in an -orderly fashion then, at the time of definite object choice he will pass -smoothly over from the limitations of the family attachment out into the -world and find therein his independent existence. - -However, if the libido remains fixed on the first chosen object so that -the growing individual is unable to tear himself loose from these -familial ties, then the incestuous bond is deepened with the developing -sexual instinct and its accompanying need of a love object, and the -entire future of the young personality endangered. For with the -development of the incestuous bond the natural repressions deepen -because the moral censor cannot allow these disturbing relations to -become clear to the individual. Therefore, the whole matter is repressed -more deeply into the unconscious, and even a feeling of positive enmity -and repulsion towards the parents is often developed in order to conceal -and over-compensate for the impossible situation actually present. - -This persistence of the attachment of the libido to the original object, -and the inability to find in this a suitable satisfaction for the adult -need, interferes with the normal development of the psycho-sexual -character, and it is due to this that the adult retains that -“infantilism of sexuality” which plays so great a rôle in determining -the instability of the emotional life which so frequently leads into the -definite neuroses. - - -These were the conclusions reached and the ground on which Freudian -psychology rested, regarding the etiology of the neurosis, and the -tendencies underlying normal human mechanisms, when Dr. Carl Jung, the -most prominent of Freud’s disciples, and the leader of the Zurich -school, found himself no longer able to agree with Freud’s findings in -certain particulars, although the phenomena which Freud observed and the -technique of psychoanalysis developed by Freud were the material on -which Jung worked and the value of which he clearly emphasizes. The -differences which have developed lay in his understanding and -interpretation of the phenomena observed. - -Beginning with the conception of libido itself as a term used to connote -sexual hunger and craving, albeit the meaning of the word sexual was -extended by Freud to embrace a much wider significance than common usage -has assigned it, Jung was unable to confine himself to this limitation. -He conceived this longing, this urge or push of life as something -extending beyond sexuality even in its wider sense. He saw in the term -libido a concept of unknown nature, comparable to Bergson’s élan vital, -a hypothetical energy of life, which occupies itself not only in -sexuality but in various physiological and psychological manifestations -such as growth, development, hunger, and all the human activities and -interests. This cosmic energy or urge manifested in the human being he -calls libido and compares it with the energy of physics. Although -recognizing, in common with Freud as well as with many others, the -primal instinct of reproduction as the basis of many functions and -present-day activities of mankind no longer sexual in character he -repudiates the idea of still calling them sexual, even though their -development was a growth originally out of the sexual. Sexuality and its -various manifestations Jung sees as most important channels occupied by -libido, but not the exclusive ones through which libido flows. - -This is an energic concept of life; and from this viewpoint this -hypothetical energy of life or libido is a living power used -instinctively by man in all the automatic processes of his functioning; -such very processes being but different manifestations of this energy. -By virtue of its quality of mobility and change man, through his -understanding and intelligence, has the power consciously to direct and -use his libido in definite and desired ways. - -In this conception of Jung will be seen an analogy to Bergson, who -speaks of “this change, this movement and becoming, this self-creation, -call it what you will, as the very stuff and reality of our being.”[2] - -In developing the energic conception of libido and separating it from -Freud’s sexual definition, Jung makes possible the explanation of -interest in general, and provides a working concept by which not only -the specifically sexual, but the general activities and reactions of man -can be understood. - -If a person complains of no longer having interest in his work or of -losing interest in his surroundings, then one understands that his -libido is withdrawn from this object and that in consequence the object -itself seems no longer attractive, whereas, as a matter of fact, the -object itself is exactly the same as formerly. In other words, it is the -libido that we bestow upon an object that makes it attractive and -interesting. - -The causes for the withdrawal of libido may be various and are usually -quite different from those that the persons offer in explanation. It is -the task of psychoanalysis to discover the real reasons, which are -usually hidden and unknown. On the other hand, when an individual -exhibits an exaggerated interest or places an over-emphasis upon an idea -or situation, then we know there is too much libido here and that we may -find as a consequence a corresponding depletion elsewhere. - -This leads directly into the second point of difference between Jung’s -views and those of Freud. This is concerned with those practically -universal childish manifestations of sexuality called by Freud -“polymorphous perverse” because of their similarity to those -abnormalities of sexuality which occur in adults and are called -perversions. - -Jung takes exception to this viewpoint. He sees in the various -manifestations of childhood the precursors or forerunners of the later -fully developed sexuality, and instead of considering them perverse he -considers them preliminary expressions of sexual coloring. He divides -human life into three stages. The first stage up to about the third or -fourth year, generally speaking, he calls the presexual stage, for there -he sees the libido or life energy occupied chiefly in the functions of -nutrition and growth, and he draws an analogy between this period and -that of the caterpillar stage of the butterfly. - -The second stage includes the years from this time until puberty, and -this he speaks of as the prepubertal stage. - -The third period is that from puberty onward and can be considered the -time of maturity. - -It is in the earliest stage, the period of which varies greatly in -different individuals, that are fully inaugurated those various -manifestations which have so marked a sexual coloring that there can be -no question of their relationship, although at that time sexuality in -the adult meaning of the word does not exist. - -Jung explains the polymorphism of these phenomena as arising from a -gradual movement of the libido from exclusive service in the function of -nutrition into new avenues which successively open up with the -development of the child until the final inauguration of the sexual -function proper at puberty. Normally these childish bad habits are -gradually relinquished until the libido is entirely withdrawn from these -immature phases and with the ushering in of puberty for the first time -“appears in the form of an undifferentiated sexual primitive power, -clearly forcing the individual towards division, budding, etc.” - -However, if in the course of its movement from the function of nutrition -to the sexual function the libido is arrested or retarded at any phase, -then a _fixation_ may result, creating a disturbance in the harmony of -the normal development. For, although the libido is retarded and remains -clinging to some childish manifestation, time goes on and the physical -growth of the child does not stand still. Soon a great contrast is -created between the infantile manifestations of the emotional life and -the needs of the more adult individual, and the foundation is thus -prepared for either the development of a definite neurosis or else for -those weaknesses of character or symptomatic disturbances which are not -sufficiently serious to be called a neurosis. - -One of the most active and important forms of childish libido occupation -is in phantasy making. The child’s world is one of imagery and -make-believe where he can create for himself that satisfaction and -enjoyment which the world of reality so often denies. As the child grows -and real demands of life are made upon him it becomes increasingly -necessary that his libido be taken away from his phantastic world and -used for the required adaptation to reality needed by his age and -condition, until finally for the adult the freedom of the whole libido -is necessary to meet the biological and cultural demands of life. - -Instead of thus employing the libido in the real world, however, certain -people never relinquish the seeking for satisfaction in the shadowy -world of phantasy and even though they make certain attempts at -adaptation they are halted and discouraged by every difficulty and -obstacle in the path of life and are easily pulled back into their inner -psychic world. This condition is called a state of _introversion_. It is -concerned with the past and the reminiscences which belong thereto. -Situations and experiences which should have been completed and finished -long ago are still dwelt upon and lived with. Images and matters which -were once important but which normally have no significance for their -later age are still actively influencing their present lives. The nature -and character of these phantasy products are legion, and are easily -recognized in the emotional attitudes and pretensions, the childish -illusions and exaggerations, the prejudices and inconsistencies which -people express in manifold forms. The actual situation is inadequately -faced; small matters are reacted towards in an exaggerated manner; or -else a frivolous attitude is maintained where real seriousness is -demanded. In other words, there is clearly manifested an inadequate -psychic adaptation towards reality which is quite to be expected from -the child, but which is very discordant in the adult. - -The most important of these past influences is that of the parents. -Because they are the first objects of the developing childish love, and -afford the first satisfaction and pleasure to the child, they become the -models for all succeeding efforts, as Freud has worked out. This he -called the _nuclear_ or _root complex_ because this influence was so -powerful it seemed to be the determining factor in all later -difficulties in the life of the individual. - -In this phase of the problem lies the third great difference between -Jung’s interpretation of the observed phenomena and that of Freud. - -Jung definitely recognizes that there are many neurotic persons who -clearly exhibited in their childhood the same neurotic tendencies that -are later exaggerated. Also that an almost overwhelming effect on the -destiny of these children is exercised by the influence of the parents, -the frequent over-anxiety or tenderness, the lack of sympathy or -understanding, in other words, the complexes of the parent reacting upon -the child and producing in him love, admiration, fear, distrust, hate, -revolt. The greater the sensitiveness and impressionability of the -child, the more he will be stamped with the familial environment, and -the more he will unconsciously seek to find again in the world of -reality the model of his own small world with all the pleasures and -satisfactions, or disappointments and unhappinesses with which it was -filled. - -This condition to be sure is not a recognized or a conscious one, for -the individual may think himself perfectly free from this past influence -because he is living in the real world, and because actually there is a -great difference between the present conditions and that of his childish -past. He sees all this, intellectually, but there is a wide gap between -the intellectual grasp of a situation and the emotional development, and -it is the latter realm wherein lies the disharmony. However, although -many ideas and feelings are connected with the parents, analysis reveals -very often that they are only subjective and that in reality they bear -little resemblance to the actual past situation. Therefore, Jung speaks -no longer of the real father and mother but uses the term imago or image -to represent the father or mother, because the feelings and phantasies -frequently do not deal with the real parents but with the distorted and -subjective image created by the imagination of the individual. - -Following this distinction Jung sees in the Oedipus complex of Freud -only a symbol for the “childish desire towards the parents and for the -conflict which this craving evokes,” and cannot accept the theory that -in this early stage of childhood the mother has any real sexual -significance for the child. - -The demands of the child upon the mother, the jealousy so often -exhibited, are at first connected with the rôle of the mother as -protector, caretaker and supplier of nutritive wants, and only later, -with the germinating eroticism, does the child’s love become admixed -with the developing sexual quality. The chief love objects are still the -parents and he naturally continues to seek and to find in them -satisfaction for all his desires. In this way the typical conflict is -developed which in the son is directed towards the father and in the -daughter towards the mother. This jealousy of the daughter towards the -mother is called the _Electra complex_ from the myth of Electra who took -revenge on her mother for the murder of the husband because she was in -this way deprived of her father. - -Normally as puberty is attained the child gradually becomes more or less -freed from his parents, and upon the degree in which this is -accomplished depends his health and future well-being. - -This demand of nature upon the young individual to free himself from the -bonds of his childish dependency and to find in the world of reality his -independent existence is so imperious and dominating that it frequently -produces in the child the greatest struggles and severest conflicts, the -period being characterized symbolically as a _self-sacrifice_ by Jung. - -It frequently happens that the young person is so closely bound in the -family relations that it is only with the greatest difficulty that he -can attain any measure of freedom and then only very imperfectly, so -that the libido sexualis can only express itself in certain feelings and -phantasies which clearly reveal the existence of the complex until then -entirely hidden and unrealized. Now commences the secondary struggle -against the unfilial and immoral feelings with a consequent development -of intense resistances expressing themselves in irritation, anger, -revolt and antagonism against the parents, or else in an especially -tender, submissive and yielding attitude which over-compensates for the -rebellion and reaction held within. - -This struggle and conflict gives rise to the unconscious phantasy of -self-sacrifice which really means the sacrificing of the childish -tendencies and love type in order to free libido; for his nature demands -that he attain the capacity for the accomplishment of his own personal -fulfilment, the satisfaction of which belongs to the developed man and -woman. - -This conception has been worked out in detail by Jung in the book which -is herein presented to English readers. - -We now come to the most important of Jung’s conceptions in that it bears -practically upon the treatment of certain types of the neuroses and -stands theoretically in direct opposition to Freud’s hypothesis. While -recognizing fully the influence of the parents and of the sexual -constitution of the child, Jung refuses to see in this infantile past -the real cause for the later development of the illness. He definitely -places the cause of the pathogenic conflict _in the present moment_ and -considers that in seeking for the cause in the distant past one is only -following the desire of the patient, which is to withdraw himself as -much as possible from the present important period. - -The conflict is produced by some important task or duty which is -essential biologically and practically for the fulfilment of the ego of -the individual, but before which an obstacle arises from which he -shrinks, and thus halted cannot go on. With this interference in the -path of progression libido is stored up and a _regression_ takes place -whereby there occurs a reanimation of past ways of libido occupation -which were entirely normal to the child, but which for the adult are no -longer of value. These regressive infantile desires and phantasies now -alive and striving for satisfaction are converted into symptoms, and in -these surrogate forms obtain a certain gratification, thus creating the -external manifestations of the neurosis. Therefore Jung does not ask -from what psychic experience or point of fixation in childhood the -patient is suffering, but what is the present duty or task he is -avoiding, or what obstacle in his life’s path he is unable to overcome? -What is the cause of his regression to past psychic experiences? - -Following this theory Jung expresses the view that the elaborate -phantasies and dreams produced by these patients are really forms of -compensation or artificial substitutes for the unfulfilled adaptation to -reality. The sexual content of these phantasies and dreams is only -apparently and not actually expressive of a real sexual desire or incest -wish, but is a regressive employment of sexual forms to symbolically -express a present-day need when the attainment of the present ego demand -seems too difficult or impossible, and no adaptation is made to what is -possible for the individual’s capability.[3] - -With this statement Jung throws a new light on the work of analytic -psychology and on the conception of the neurotic symptoms, and renders -possible of understanding the many apparent incongruities and -conflicting observations which have been so disturbing to the critics. - - -It now becomes proper to ask what has been established by all this mass -of investigation into the soul, and what is its value not only as a -therapeutic measure for the neurotic sufferer, but also for the normal -human being? - -First and perhaps most important is the recognition of a definite -psychological determinism. Instead of human life being filled with -foolish, meaningless or purposeless actions, errors and thoughts, it can -be demonstrated that no expression or manifestation of the psyche, -however trifling or inconsistent in appearance, is really lawless or -unmotivated. Only a possession of the technique is necessary in order to -reveal, to any one desirous of knowing, the existence of the unconscious -determinants of his mannerisms, trivial expressions, acts and behavior, -their purpose and significance. - -This leads into the second fundamental conception, which is perhaps even -less considered than the foregoing, and that is the relative value of -the conscious mind and thought. It is the general attitude of people to -judge themselves by their surface motives, to satisfy themselves by -saying or thinking “this is what I want to do or say” or “I intended to -do thus and so,” but somehow what one thought, one intended to say or -expected to do is very often the contrary of what actually is said or -done. Every one has had these experiences when the gap between the -conscious thought and action was gross enough to be observed. It is also -a well known experience to consciously desire something very much and -when it is obtained to discover that this in no wise satisfied or -lessened the desire, which was then transferred to some other object. -Thus one became cognizant of the fact that the feeling and idea -presented by consciousness as the desire was an error. What is the -difficulty in these conditions? Evidently some other directing force -than that of which we are aware is at work. - -Dr. G. Stanley Hall uses a very striking symbol when he compares the -mind to an iceberg floating in the ocean with one-eighth visible above -the water and seven-eighths below—the one-eighth above being that part -called conscious and the seven-eighths below that which we call the -unconscious. The influence and controlling power of the unconscious -desires over our thoughts and acts are in this relative proportion. -Faint glimmers of other motives and interests than those we accept or -which we believe, often flit into consciousness. These indications, if -studied or valued accurately, would lead to the realization that -consciousness is but a single stage and but one form of expression of -mind. Therefore its dictum is but one, often untrustworthy, approach to -the great question as to what is man’s actual psychic accomplishment, -and as to what in particular is the actual soul development of the -individual. - -A further contribution of equal importance has been the empiric -development of a dynamic theory of life; the conception that life is in -a state of flux—movement—leading either to construction or destruction. -Through the development man has reached he has attained the power by -means of his intelligence and understanding of definitely directing to a -certain extent this life energy or libido into avenues which serve his -interest and bring a real satisfaction for the present day. - -When man through ignorance and certain inherent tendencies fails to -recognize his needs or his power to fulfil them, or to adapt himself to -the conditions of reality of the present time, there is then produced -that reanimation of infantile paths by which an attempt is made to gain -fulfilment or satisfaction through the production of symptoms or -attitudes. - -The acceptance of these statements demands the recognition of the -existence of an infantile sexuality and the large part played by it in -the later life of the individual. Because of the power and imperious -influence exerted by the parents upon the child, and because of the -unconscious attachment of his libido to the original object, the mother, -and the perseverance of this first love model in the psyche, he finds it -very difficult, on reaching the stage of adult development and the time -for seeking a love object outside of the family, to gain a satisfactory -model. - -It is exceedingly important for parents and teachers to recognize the -requirements of nature, which, beginning with puberty, imperiously -demand of the young individual a separation of himself from the parent -stem and the development of an independent existence. In our complex -modern civilization this demand of nature is difficult enough of -achievement for the child who has the heartiest and most intelligent -co-operation of his parents and environment—but for the one who has not -only to contend with his own inner struggle for his freedom but has in -addition the resistance of his parents who would hold him in his -childhood at any cost, because they cannot endure the thought of his -separation from them, the task becomes one of the greatest magnitude. It -is during this period when the struggle between the childish inertia and -nature’s urge becomes so keen, that there occur the striking -manifestations of jealousy, criticism, irritability all usually directed -against the parents, of defiance of parental authority, of runaways and -various other psychic and nervous disorders known to all. - -This struggle, which is the first great task of mankind and the one -which requires the greatest effort, is that which is expressed by Jung -as the self-sacrifice motive—the sacrifice of the childish feelings and -demands, and of the irresponsibility of this period, and the assumption -of the duties and tasks of an individual existence. - -It is this great theme which Jung sees as the real motive lying hidden -in the myths and religions of man from the beginning, as well as in the -literature and artistic creations of both ancient and modern time, and -which he works out with the greatest wealth of detail and painstaking -effort in the book herewith presented. - -This necessitates a recognition and revaluation of the enormous -importance and influence of the ego and the sexual instinct upon the -thought and reaction of man, and also predicates a displacement of the -psychological point of gravity from the will and intellect to the realm -of the emotions and feelings. The desired end is a synthesis of these -two paths or the use of the intellect constructively in the service of -the emotions in order to gain for the best interest of the individual -some sort of co-operative reaction between the two. - -No one dealing with analytic psychology can fail to be struck by the -tremendous and unnecessary burdens which man has placed upon himself, -and how greatly he has increased the difficulties of adaptation by his -rigid intellectual views and moral formulas, and by his inability to -admit to himself that he is actually just a human being imperfect, and -containing within himself all manner of tendencies, good and bad, all -striving for some satisfactory goal. Further, that the refusal to see -himself in this light instead of as an ideal person in no way alters the -actual condition, and that in fact, through the cheap pretense of being -able only to consider himself as a very virtuous person, or as shocked -and hurt when observing the “sins” of others, he actually is prevented -from developing his own character and bringing his own capacities to -their fullest expressions. - -There is frequently expressed among people the idea of how fortunate it -is that we cannot see each other’s thoughts, and how disturbing it would -be if our real feelings could be read. But what is so shameful in these -secrets of the soul? They are in reality our own egoistic desires all -striving, longing, wishing for satisfaction, for happiness; those -desires which instinctively crave their own gratification but which can -only be really fulfilled by adapting them to the real world and to the -social group. - -Why is it that it is so painful for man to admit that the prime -influence in all human endeavor is found in the ego itself, in its -desires, wishes, needs and satisfactions, in short, in its need for -self-expression and self-perpetuation, the evolutionary impetus in life? - -The basis for the unpleasantness of this idea may perhaps be found in an -inner resistance in nature itself which forces man to include others in -his scheme, lest his own greedy desires should serve to destroy him. But -even with this inner demand and all the ethical and moral teachings of -centuries it is everywhere evident that man has only very imperfectly -learned that it is to his own interest to consider his neighbor and that -it is impossible for him to ignore the needs of the body social of which -he is a part. Externally, the recognition of the strength of the ego -impulse is objectionable because of the ideal conception that -self-striving and so-called selfish seeking are unworthy, ignoble and -incompatible with a desirable character and must be ignored at all cost. - -The futility of this attitude is to be clearly seen in the failure after -all these centuries to even approximate it, as evidenced in our human -relations and institutions, and is quite as ineffectual in this realm as -in that of sexuality where the effort to overcome this imperious -domination has been attempted by lowering the instinct, and seeing in it -something vile or unclean, something unspeakable and unholy. Instead of -destroying the power of sexuality this struggle has only warped and -distorted, injured and mutilated the expression; for not without -destruction of the individual can these fundamental instincts be -destroyed. Life itself has needs and imperiously demands expression -through the forms created. All nature answers to this freely and simply -except man. His failure to recognize himself as an instrument through -which the life energy is coursing and the demands of which must be -obeyed, is the cause of his misery. Despite his possession of intellect -and self-consciousness, he cannot without disaster to himself refuse the -tasks of life and the fulfilment of his own needs. Man’s great task is -the adaptation of himself to reality and the recognition of himself as -an instrument for the expression of life according to his individual -possibilities. - -It is in his privilege as a self-creator that his highest purpose is -found. - -The value of self-consciousness lies in the fact that man is enabled to -reflect upon himself and learn to understand the true origin and -significance of his actions and opinions, that he may adequately value -the real level of his development and avoid being self-deceived and -therefore inhibited from finding his biological adaptation. He need no -longer be unconscious of the motives underlying his actions or hide -himself behind a changed exterior, in other words, be merely a series of -reactions to stimuli as the mechanists have it, but he may to a certain -extent become a self-creating and self-determining being. - -Indeed, there seems to be an impulse towards adaptation quite as Bergson -sees it, and it would seem to be a task of the highest order to use -intelligence to assist one’s self to work with this impulse. - - -Through the investigation of these different avenues leading into the -hidden depths of the human being and through the revelation of the -motives and influences at work there, although astonishing to the -uninitiated, a very clear and definite conception of the actual human -relationship—brotherhood—of all mankind is obtained. It is this -recognition of these common factors basically inherent in humanity from -the beginning and still active, which is at once both the most hopeful -and the most feared and disliked part of psychoanalysis. - -It is disliked by those individuals who have prided themselves upon -their superiority and the distinction between their reactions and -motives and those of ordinary mankind. In other words, they attempt to -become personalities through elevating themselves and lowering others, -and it is a distinct blow to discover that beneath these pretensions lie -the very ordinary elements shared in common by all. On the other hand, -to those who have been able to recognize their own weaknesses and have -suffered in the privacy of their own souls, the knowledge that these -things have not set them apart from others, but that they are the common -property of all and that no one can point the finger of scorn at his -fellow, is one of the greatest experiences of life and is productive of -the greatest relief. - -It is feared by many who realize that in these painfully acquired -repressions and symptoms lie their safety and their protection from -directly facing and dealing with tendencies and characteristics with -which they feel unable to cope. The repression and the accompanying -symptoms indicate a difficulty and a struggle, and in this way are a -sort of compromise or substitute formation which permit, although only -in a wasteful and futile manner, the activity of the repressed -tendencies. Nevertheless, to analyze the individual back to his original -tendencies and reveal to him the meaning of these substitute formations -would be a useless procedure in which truly “the last state of that man -would be worse than the first” if the work ceased there. The aim is not -to destroy those barriers upon which civilized man has so painfully -climbed and to reduce him to his primitive state, but, where these have -failed or imperfectly succeeded, to help him to attain his greatest -possibilities with less expenditure of energy, by less wasteful methods -than nature provides. In this achievement lies the hopeful and valuable -side of this method—the development of the synthesis. It is hopeful -because now a way is opened to deal with these primitive tendencies -constructively, and render their effects not only harmless but useful, -by utilizing them in higher aims, socially and individually valuable and -satisfactory. - -This is what has occurred normally in those individuals who seem capable -and constructive personalities; in those creative minds that give so -much to the race. They have converted certain psychological tendencies -which could have produced useless symptoms or destructive actions into -valuable productions. Indeed it is not uncommon for strong, capable -persons to state themselves that they knew they could have been equally -capable of a wasteful or destructive life. This utilization of the -energy or libido freed by removing the repressions and the lifting of -infantile tendencies and desires into higher purposes and directions -suitable for the individual at his present status is called -_sublimation_. - -It must not be understood by this discussion that geniuses or wonderful -personalities can be created through analysis, for this is not the aim -of the procedure. Its purpose is to remove the inhibitions and -restrictions which interfere with the full development of the -personality, to help individuals attain to that level where they really -belong, and to prepare people to better understand and meet life whether -they are neurotic sufferers or so-called “normal people” with the -difficulties and peculiarities which belong to all. - -This reasoning and method of procedure is only new when the application -is made to the human being. In all improvements of plants and animals -these general principles have been recognized and their teachings -constructively utilized. - -Luther Burbank, that plant wizard whose work is known to all the world, -says, “A knowledge of the battle of the tendencies within a plant is the -very basis of all plant improvement,” and “it is not that the work of -plant improvement brings with it, incidentally, as people mistakenly -think, a knowledge of these forces, it is the knowledge of these forces, -rather, which makes plant improvement possible.” - -Has this not been also the mistake of man regarding himself, and the -cause, partly at least, of his failure to succeed in actually reaching a -more advanced and stable development? - -This recognition of man’s biological relationship to all life and the -practical utilization of this recognition, necessitates a readjustment -of thought and asks for an examination and reconsideration of the facts -of human conduct which are observable by any thoughtful person. A quiet -and progressive upheaval of old ideas has taken place and is still going -on. Analytic psychology attempts to unify and value all of the various -phenomena of man which have been observed and noted at different times -by isolated investigators of isolated manifestations and thus bring some -orderly sequence into the whole. It offers a method whereby the -relations of the human being biologically to all other living forms can -be established, the actual achievement of man himself adequately valued, -and opens a vista of the possibilities of improvement in health, -happiness and accomplishment for the human being. - - BEATRICE M. HINKLE. - - =10 Gramercy Park.= - - - - - AUTHOR’S NOTE - - -My task in this work has been to investigate an individual phantasy -system, and in the doing of it problems of such magnitude have been -uncovered, that my endeavor to grasp them in their entirety has -necessarily meant only a superficial orientation toward those paths, the -opening and exploration of which may possibly crown the work of future -investigators with success. - -I am not in sympathy with the attitude which favors the repression of -certain possible working hypotheses because they are perhaps erroneous, -and so may possess no lasting value. Certainly I endeavored as far as -possible to guard myself from error, which might indeed become -especially dangerous upon these dizzy heights, for I am entirely aware -of the risks of these investigations. However, I do not consider -scientific work as a dogmatic contest, but rather as a work done for the -increase and deepening of knowledge. - -This contribution is addressed to those having similar ideas concerning -science. - -In conclusion, I must render thanks to those who have assisted my -endeavors with valuable aid, especially my dear wife and my friends, to -whose disinterested assistance I am deeply indebted. - - C. G. JUNG. - - ZURICH. - - - - - CONTENTS - - - PAGE - - AUTHOR’S NOTE xlvii - - - PART I - - CHAPTER - - INTRODUCTION 3 - - Relation of the Incest Phantasy to the Oedipus Legend—Moral - revulsion over such a discovery—The unity of the antique and - modern psychology—Followers of Freud in this field—The need - of analyzing historical material in relation to individual - analysis. - - - I.— CONCERNING THE TWO KINDS OF THINKING 8 - - Antiquity of the belief in dreams—Dream-meanings - psychological, not literal—They concern wish-fulfilments—A - typical dream: the sexual assault—What is symbolic in our - every-day thinking?—One kind of thinking: intensive and - deliberate, or directed—Directed thinking and thinking in - words—Origin of speech in primitive nature sounds—The - evolution of speech—Directed thinking a modern - acquisition—Thinking, not directed, a thinking in images: - akin to dreaming—Two kinds of thinking: directed and dream - or phantasy thinking—Science an expression of directed - thinking—The discipline of scholasticism as a - forerunner—Antique spirit created not science but - mythology—Their world of subjective phantasies similar to - that we find in the childmind of to-day; or in the - savage—The dream shows a similar type—Infantile thinking and - dreams a re-echo of the prehistoric and the ancient—The - myths a mass-dream of the people: the dream the myth of the - individual—Phantastic thinking concerns wishes—Typical - cases, showing kinship with ancient myths—Psychology of man - changes but slowly—Phantastic thinking tells us of mythical - or other material of undeveloped and no longer recognized - wish tendencies in the soul—The sexual base—The wish, - because of its disturbing nature, expressed not directly, - but symbolically. - - - II.— THE MILLER PHANTASIES 42 - - Miss Miller’s unusual suggestibility—Identifying herself - with others—Examples of her autosuggestibility and - suggestive effect—Not striking in themselves, but from - analytic viewpoint they afford a glance into the soul of the - writer—Her phantasies really tell of the history of her - love. - - - III.— THE HYMN OF CREATION 49 - - Miss Miller’s description of a sea-journey—Really a - description of “introversion”—A retreat from reality into - herself—The return to the real world with erotic impression - of officer singing in the night-watch—The undervaluing of - such erotic impressions—Their often deep effect—The - succeeding dream, and poem—The denied erotic impression - usurps an earlier transference: it expresses itself through - the Father-Imago—Analysis of the poem—Relation to Cyrano, - Milton and Job—The attempt to escape the problem by a - religious and ethical pose—Contrast with real - religion—Escape from erotic by transference to a God or - Christ—This made effective by mutual transference: “Love one - another”—The erotic spiritualized, however—The inner - conflict kept conscious by this method—The modern, however, - represses the conflict and so becomes neurotic—The function - of Christianity—Its biologic purpose fulfilled—Its forms of - thought and wisdom still available. - - - IV.— THE SONG OF THE MOTH 87 - - The double rôle of Faust: creator and destroyer—“I came not - to send peace, but a sword”—The modern problem of choice - between Scylla of world-renunciation and Charybdis of - world-acceptance—The ethical pose of The Hymn of Creation - having failed, the unconscious projects a new attempt in the - Moth-Song—The choice, as in Faust—The longing for the sun - (or God) the same as that for the ship’s officer—Not the - object, however: the longing is important—God is our own - longing to which we pay divine honors—The failure to replace - by a real compensation the libido-object which is - surrendered, produces regression to an earlier and discarded - object—A return to the infantile—The use of the parent - image—It becomes synonymous with God, Sun, Fire—Sun and - snake—Symbols of the libido gathered into the sun-symbol—The - tendency toward unity and toward multiplicity—One God with - many attributes: or many gods that are attributes of - one—Phallus and sun—The sun-hero, the well-beloved—Christ as - sun-god—“Moth and sun” then brings us to historic depths of - the soul—The sun-hero creative and destructive—Hence: Moth - and Flame: burning one’s wings—The destructiveness of being - fruitful—Wherefore the neurotic withdraws from the conflict, - committing a sort of self-murder—Comparison with Byron’s - Heaven and Earth. - - - PART II - - - I.— ASPECTS OF THE LIBIDO 127 - - A backward glance—The sun the natural god—Comparison with - libido—Libido, “sun-energy”—The sun-image as seen by the - mystic in introversion—The phallic symbol of the - libido—Faust’s key—Mythical heroes with phallic - attributes—These heroes personifications of the human libido - and its typical fates—A definition of the word “libido”—Its - etymological context. - - - II.— THE CONCEPTION AND THE GENETIC THEORY OF LIBIDO 139 - - A widening of the conception of libido—New light from the - study of paranoia—The impossibility of restricting the - conception of libido to the sexual—A genetic definition—The - function of reality only partly sexual—Yet this, and other - functions, originally derivations from procreative - impulse—The process of transformation—Libido, and the - conception of will in general—Examples in mythology—The - stages of the libido: its desexualized derivatives and - differentiations—Sublimation vs. repression—Splittings off - of the primal libido—Application of genetic theory of libido - to introversion psychoses—Replacing reality by archaic - surrogates—Desexualizing libido by means of phantastic - analogy formations—Possibly human consciousness brought to - present state in this manner—The importance of the little - phrase: “Even as.” - - - III.— THE TRANSFORMATION OF THE LIBIDO. A POSSIBLE SOURCE OF 157 - PRIMITIVE HUMAN DISCOVERIES - - An example of transition of the libido—Act of boring with - forefinger: an infantile presexual activity—Similar - activities in patient’s early childhood—Outcome in dementia - præcox—Its phantasies related to mythological products: a - reproduction of the creations of antiquity—The freeing of - libido from the nutritive to enter the sexual function—The - epoch of suckling and the epoch of displaced rhythmic - activity—These followed by the beginnings of onanistic - attempts—An obstacle in the sexual zone produces regression - to a previous mode—These regressions easier in earlier - stages of humanity than now—The ethnological phantasy of - boring—Examples—The production of fire—Its sexual - significance—A substitute for coitus—The invention of - fire-making then due to the need of supplying a symbol for - the sexual act—The psychological compulsion for such - transitions of the libido based on an original division of - the will—Regression to incestuous—Prohibition here sends - incestuous component of libido back to presexual—Character - of its application here—The substitution of Mother-Earth for - the parent—Also of infantile boring—Leading then to - discovery of fire—An example in Hindoo literature—The sexual - significance of the mouth—Its other function: the mating - call—The regression which produced fire through boring also - elaborated the mating call—The beginnings of speech—Example - from the Hindoo—Speech and fire the first fruits of - transformation of libido—The fire-preparation regarded as - forbidden, as robbery—The forbidden thing onanism—Onanism a - cheating of sexuality of its purpose—The ceremonial - fire-production a substitute for the possibility of - onanistic regression—Thus a transformation of libido ensues. - - - IV.— THE UNCONSCIOUS ORIGIN OF THE HERO 191 - - The cause of introversion—The forward and backward flow of - the libido—The abnormal third—The conflict rooted in the - incest problem—The “terrible mother”—Miss Miller’s - introversion—An internal conflict—Its product of hypnagogic - vision and poem—The uniformity of the unconscious in all - men—The unconscious the object of a true psychology—The - individual tendency with its production of the hero cult—The - love for the hero or god a love for the unconscious—A - turning back to the mother of humanity—Such regressions act - favorably within limits—Miss Miller’s mention of the - Sphinx—Theriomorphic representations of the libido—Their - tendency to represent father and mother—The Sphinx - represents the fear of the mother—Miss Miller’s mention of - the Aztec—Analysis of this figure—The significance of the - hand symbolically—The Aztec a substitute for the Sphinx—The - name Chi-wan-to-pel—The connection of the anal region with - veneration—Chiwantopel and Ahasver, the Wandering Jew—The - parallel with Chidher—Heroes generating themselves through - their own mothers—Analogy with the Sun—Setting and rising - sun: Mithra and Helios, Christ and Peter, Dhulqarnein and - Chidher—The fish symbol—The two Dadophores: the two - thieves—The mortal and immortal parts of man—The Trinity - taken from phallic symbolism—Comparison of libido with - phallus—Analysis of libido symbolism always leads back to - the mother incest—The hero myth the myth of our own - suffering unconscious—Faust. - - - V.— SYMBOLISM OF THE MOTHER AND OF REBIRTH 233 - - The crowd as symbol of mystery—The city as symbol of the - mother—The motive of continuous “union”—The typical journey - of the sun-hero—Examples—A longing for rebirth through the - mother—The compulsion to symbolize the mother as City, Sea, - Source, etc.—The city as terrible mother and as holy - mother—The relation of the water-motive to rebirth—Of the - tree-motive—Tree of life a mother-image—The bisexual - character of trees—Such symbols to be understood - psychologically, not anatomically—The incestuous desire aims - at becoming a child again, not at incest—It evades incest by - creating myths of symbolic rebirth—The libido spiritualized - through this use of symbols—To be born of the spirit—This - compulsion toward symbolism brings a release of forces bound - up in incest—This process in Christianity—Christianity with - its repression of the manifest sexual the negative of the - ancient sexual cult—The unconscious transformation of the - incest wish into religious exercise does not meet the modern - need—A conscious method necessary, involving moral - autonomy—Replacing belief by understanding—The history of - the symbolism of trees—The rise of the idea of the terrible - mother a mask of the incest wish—The myth of Osiris—Related - examples—The motive of “devouring”—The Cross of Christ: tree - of death and tree of life—Lilith: the devouring mother—The - Lamias—The conquering of the mother—Snake and dragon: the - resistance against incest—The father represents the active - repulse of the incest wish of the son—He frequently becomes - the monster to be overcome by the hero—The Mithraic - sacrificing of the incest wish an overcoming of the mother—A - replacing of archaic overpowering by sacrifice of the - wish—The crucified Christ an expression of this - renunciation—Other cross sacrifices—Cross symbol possesses - significance of “union”—Child in mother’s womb: or man and - mother in union—Conception of the soul a derivative of - mother imago—The power of incest prohibition created the - self-conscious individual—It was the coercion to - domestication—The further visions of Miss Miller. - - - VI.— THE BATTLE FOR DELIVERANCE FROM THE MOTHER 307 - - The appearance of the hero Chiwantopel on horseback—Hero and - horse equivalent of humanity and its repressed libido—Horse - a libido symbol, partly phallic, partly maternal, like the - tree—It represents the libido repressed through the incest - prohibition—The scene of Chiwantopel and the - Indian—Recalling Cassius and Brutus: also delirium of - Cyrano—Identification of Cassius with his mother—His - infantile disposition—Miss Miller’s hero also infantile—Her - visions arise from an infantile mother transference—Her hero - to die from an arrow wound—The symbolism of the arrow—The - onslaught of unconscious desires—The deadly arrows strike - the hero from within—It means the state of introversion—A - sinking back into the world of the child—The danger of this - regression—It may mean annihilation or new life—Examples of - introversion—The clash between the retrogressive tendency in - the individual unconscious and the conscious forward - striving—Willed introversion—The unfulfilled sacrifice in - the Miller phantasy means an attempt to renounce the mother: - the conquest of a new life through the death of the old—The - hero Miss Miller herself. - - - VII.— THE DUAL MOTHER ROLE 341 - - Chiwantopel’s monologue—His quest for the “one who - understands”—A quest for the mother—Also for the - life-companion—The sexual element in the wish—The battle for - independence from the mother—Its peril—Miss Miller’s use of - Longfellow’s Hiawatha—An analysis of Hiawatha—A typical hero - of the libido—The miraculous birth—The hero’s birth symbolic - because it is really a rebirth from the mother-spouse—The - twofold mother which in Christian mythology becomes twofold - birth—The hero his own procreator—Virgin conception a mask - for incestuous impregnation—Hiawatha’s early life—The - identification of mother-nature with the mother—The killing - of a roebuck a conquering of the parents—He takes on their - strength—He goes forth to slay the father in order to - possess the mother—Minnehaha, the mother—Hiawatha’s - introversion—Hiding in the lap of nature really a return to - the mother’s womb—The regression to the presexual revives - the importance of nutrition—The inner struggle with the - mother, to overpower and impregnate her—This fight against - the longing for the mother brings new strength—The Mondamin - motive in other myths—The Savior-hero the fruit of the - entrance of the libido into the personal maternal - depths—This is to die, and be born again—Hiawatha’s struggle - with the fish-monster—A new deliverance from the mother—And - so again with Megissogwon, the Magician—The hero must again - and again conquer the mother—Then follows his marriage with - Minnehaha—Other incidents, his death: the sinking of the sun - in the west—Miss Miller also reminded by Chiwantopel’s - longing of Wagner’s Siegfried—Analysis of the Siegfried - myth—The treasure-guarding dragon—The dragon the son’s - repressed longing for the mother—Symbolism of the cave—The - separation from the mother, the hero’s conquering of the - dragon—The symbolism of the cup—Drinking from the mother—Cup - of the blood of Christ—The resultant mysterious union of - man—Profane interpretations of this mystery—The phallic - significance of the serpent—The snake as representing the - introverting libido—Self-procreation: or creation of the - world through introversion—The world thus an emanation of - the libido—The hero himself a serpent—The psychoanalytic - treatment of regression—The hidden libido touched upon - causes a struggle: that is, the hero fights the fight with - the treasure-guarding dragon—The awakening of - Brunhilde—Siegfried finding his mother: a symbol of his own - libido—The conquest of the terrible mother brings the love - and life-giving mother. - - - VIII.— THE SACRIFICE 428 - - Miss Miller’s vision again—The paradoxical striving of the - libido away from the mother toward the mother—The destroying - mother becomes beneficent on being conquered—Chiwantopel a - hero of words, not deeds—He has not that will to live which - breaks the magic circle of the incestuous—His identification - with the author, and her wish for the parents—The end is the - devouring of the daughter’s libido by the mother—Sexuality - of the unconscious merely a symbol—Idle dreaming the mother - of the fear of death—This downward path in the poetry of - Hölderlin—The estrangement from reality, the introversion - leading to death—The necessity of freeing libido for a - complete devotion to life—Otherwise bound by unconscious - compulsion: Fate—Sublimation through voluntary work—Creation - of the world through cosmic sacrifice—Man discovers the - world when he sacrifices the mother—The incest barrier as - the producer of thought—Budding sexuality drawing the - individual from the family—The mind dawns at the moment the - child begins to be free of the mother—He seeks to win the - world, and leave the mother—Childish regression to the - presexual brings archaic phantasies—The incest problem not - physical, but psychological—Sacrifice of the horse: - sacrifice of the animal nature—The sacrifice of the “mother - libido”: of the son to the mother—Superiority of Christian - symbol: the sacrifice, not only of lower nature, but the - whole personality—Miss Miller’s phantasy passes from - sacrifice of the sexual, to sacrifice of the infantile - personality—Problem of psychoanalysis, expressed - mythologically, the sacrifice and rebirth of the infantile - hero—The libido wills the destruction of its creation: horse - and serpent—The end of the hero by means of earthquake—The - one who understands him is the mother. - - - - -“_Therefore theory, which gives to facts their value and significance, -is often very useful, even if it is partially false, for it throws light -on phenomena which no one observed, it forces an examination, from many -angles, of facts which no one had hitherto studied, and it gives the -impulse for more extended and more productive researches._ - -“_It is, therefore, a moral duty for the man of science to expose -himself to the risk of committing error and to submit to criticism, in -order that science may continue to progress. A writer has attacked the -author for this very severely, saying, here is a scientific ideal very -limited and very paltry. But those who are endowed with a mind -sufficiently serious and impersonal as not to believe that all that they -write is the expression of truth absolute and eternal, approve of this -theory which places the aims of science well above the miserable vanity -and paltry ‘amour propre’ of the scientist._”—GUGLIELMO FERRERO. - - _Les Lois Psychologiques du Symbolisme—1895. Preface, p. viii._ - - - - - PART I - - - - - INTRODUCTION - - -Any one who can read Freud’s “Interpretation of the Dream” without -scientific rebellion at the newness and apparently unjustified daring of -its analytical presentation, and without moral indignation at the -astonishing nudity of the dream interpretation, and who can allow this -unusual array of facts to influence his mind calmly and without -prejudice, will surely be deeply impressed at that place where Freud -calls to mind the fact that an individual psychologic conflict, namely, -the Incest Phantasy, is the essential root of that powerful ancient -dramatic material, the Oedipus legend. The impression made by this -simple reference may be likened to that wholly peculiar feeling which -arises in us if, for example, in the noise and tumult of a modern street -we should come across an ancient relic—the Corinthian capital of a -walled-in column, or a fragment of inscription. Just a moment ago we -were given over to the noisy ephemeral life of the present, when -something very far away and strange appears to us, which turns our -attention to things of another order; a glimpse away from the incoherent -multiplicity of the present to a higher coherence in history. Very -likely it would suddenly occur to us that on this spot where we now run -busily to and fro a similar life and activity prevailed two thousand -years ago in somewhat other forms; similar passions moved mankind, and -man was likewise convinced of the uniqueness of his existence. I would -liken the impression which the first acquaintance with the monuments of -antiquity so easily leaves behind to that impression which Freud’s -reference to the Oedipus legend makes—for while we are still engaged -with the confusing impressions of the variability of the Individual -Soul, suddenly there is opened a revelation of the simple greatness of -the Oedipus tragedy—that never extinguished light of the Grecian -theatre. - -This breadth of outlook carries in itself something of revelation. For -us, the ancient psychology has long since been buried among the shadows -of the past; in the schoolroom one could scarcely repress a sceptical -smile when one indiscreetly reckoned the comfortable matronly age of -Penelope and the age of Jocasta, and comically compared the result of -the reckoning with the tragic-erotic struggles in the legend and drama. -We did not know at that time (and who knows even to-day?) that the -mother can be the all-consuming passion of the son, which perhaps -undermines his whole life and tragically destroys it, so that not even -the magnitude of the Oedipus Fate seems one jot overdrawn. Rare and -pathologically understood cases like Ninon de Lenclos and her son[4] lie -too far removed from most of us to give a living impression. But when we -follow the paths traced out by Freud, we arrive at a recognition of the -present existence of such possibilities, which, although they are too -weak to enforce incest, are still strong enough to cause disturbances of -considerable magnitude in the soul. The admission of such possibilities -to one’s self does not occur without a great burst of moral revulsion. -Resistances arise which only too easily dazzle the intellect, and, -through that, make knowledge of self impossible. Whenever we succeed, -however, in stripping feelings from more scientific knowledge, then that -abyss which separates our age from the antique is bridged, and, with -astonishment, we see that Oedipus is still a living thing for us. The -importance of such an impression should not be undervalued. We are -taught by this insight that there is an identity of elementary human -conflicts existing independent of time and place. That which affected -the Greeks with horror still remains true, but it is true for us only -when we give up a vain illusion that we are different—that is to say, -more moral, than the ancients. We of the present day have nearly -succeeded in forgetting that an indissoluble common bond binds us to the -people of antiquity. With this truth a path is opened to the -understanding of the ancient mind; an understanding which so far has not -existed, and, on one side, leads to an inner sympathy, and, on the other -side, to an intellectual comprehension. Through buried strata of the -individual soul we come indirectly into possession of the living mind of -the ancient culture, and, just precisely through that, do we win that -stable point of view outside our own culture, from which, for the first -time, an objective understanding of their mechanisms would be possible. -At least that is the hope which we get from the rediscovery of the -Oedipus problem. - -The enquiry made possible by Freud’s work has already resulted -fruitfully; we are indebted to this stimulation for some bold attacks -upon the territory of the history of the human mind. There are the works -of Riklin,[5] Abraham,[6] Rank,[7] Maeder,[8] Jones,[9]—recently -Silberer has joined their ranks with a beautiful investigation entitled -“Phantasie und Mythus.”[10] We are indebted to Pfister[11] for a -comprehensive work which cannot be overlooked here, and which is of much -importance for Christian religious psychology. The leading purpose of -these works is the unlocking of historical problems through the -application of psychoanalytic knowledge; that is to say, knowledge drawn -from the activity of the modern unconscious mind concerning specific -historical material. - -I must refer the reader entirely to the specified works, in order that -he may gain information concerning the extent and the kind of insight -which has already been obtained. The explanations are in many cases -dubious in particulars; nevertheless, this detracts in no way from the -total result. It would be significant enough if only the far-reaching -analogy between the psychologic structure of the historical relics and -the structure of the recent individual psychologic products alone were -demonstrated. This proof is possible of attainment for every intelligent -person through the work done up to this time. The analogy prevails -especially in symbolism, as Riklin, Rank, Maeder, and Abraham have -pointed out with illuminating examples; it is also shown in the -individual mechanisms of unconscious work, that is to say in repression, -condensation, etc., as Abraham explicitly shows. - -Up to the present time the psychoanalytic investigator has turned his -interest chiefly to the analysis of the individual psychologic problems. -It seems to me, however, that in the present state of affairs there is a -more or less imperative demand for the psychoanalyst to broaden the -analysis of the individual problems by a comparative study of historical -material relating to them, just as Freud has already done in a masterly -manner in his book on “Leonardo da Vinci.”[12] For, just as the -psychoanalytic conceptions promote understanding of the historic -psychologic creations, so reversedly historical materials can shed new -light upon individual psychologic problems. These and similar -considerations have caused me to turn my attention somewhat more to the -historical, in the hope that, out of this, new insight into the -foundations of individual psychology might be won. - - - - - CHAPTER I - CONCERNING THE TWO KINDS OF THINKING - - -It is a well-known fact that one of the principles of analytic -psychology is that the dream images are to be understood symbolically; -that is to say, that they are not to be taken literally just as they are -presented in sleep, but that behind them a hidden meaning has to be -surmised. It is this ancient idea of a dream symbolism which has -challenged not only criticism, but, in addition to that, the strongest -opposition. That dreams may be full of import, and, therefore, something -to be interpreted, is certainly neither a strange nor an extraordinary -idea. This has been familiar to mankind for thousands of years, and, -therefore, seems much like a banal truth. The dream interpretations of -the Egyptians and Chaldeans, and the story of Joseph who interpreted -Pharaoh’s dreams, are known to every one, and the dream book of -Artemidorus is also familiar. From countless inscribed monuments of all -times and peoples we learn of foreboding dreams, of significant, of -prophetic and also of curative dreams which the Deity sent to the sick, -sleeping in the temple. We know the dream of the mother of Augustus, who -dreamt she was to be with child by the Deity transformed into a snake. -We will not heap up references and examples to bear witness to the -existence of a belief in the symbolism of dreams. When an idea is so -old, and is so generally believed, it is probably true in some way, and, -indeed, as is mostly the case, _is not literally true, but is true -psychologically_. In this distinction lies the reason why the old fogies -of science have from time to time thrown away an inherited piece of -ancient truth; because it was not literal but psychologic truth. For -such discrimination this type of person has at no time had any -comprehension. - -From our experience, it is hardly conceivable that a God existing -outside of ourselves causes dreams, or that the dream, eo ipso, foresees -the future prophetically. When we translate this into the psychologic, -however, then the ancient theories sound much more reconcilable, namely, -_the dream arises from a part of the mind unknown to us, but none the -less important, and is concerned with the desires for the approaching -day_. This psychologic formula derived from the ancient superstitious -conception of dreams, is, so to speak, exactly identified with the -Freudian psychology, which assumes a rising wish from the unconscious to -be the source of the dream. - -As the old belief teaches, the Deity or the Demon speaks in symbolic -speech to the sleeper, and the dream interpreter has the riddle to -solve. In modern speech we say this means that the dream is a _series of -images, which are apparently contradictory and nonsensical, but arise in -reality from psychologic material which yields a clear meaning_. - -Were I to suppose among my readers a far-reaching ignorance of dream -analysis, then I should be obliged to illustrate this statement with -numerous examples. To-day, however, these things are quite well known, -so that one must proceed carefully with every-day dream material, out of -consideration for a public educated in these matters. It is a special -inconvenience that no dream can be recounted without being obliged to -add to it half a life’s history which affords the individual foundations -of the dream, but there are some few typical dreams which can be told -without too great a ballast. One of these is the dream of the sexual -assault, which is especially prevalent among women. A girl sleeping -after an evening happily spent in dancing, dreams that a robber breaks -open her door noisily and stabs through her body with a lance. This -theme, which explains itself, has countless variations, some simple, -some complicated. Instead of the lance it is a sword, a dagger, a -revolver, a gun, a cannon, a hydrant, a watering pot; or the assault is -a burglary, a pursuit, a robbery, or it is some one hidden in the closet -or under the bed. Or the danger may be illustrated by wild animals; for -instance, a horse which throws the dreamer to the ground and kicks her -in the body with his hind foot; lions, tigers, elephants with -threatening trunks, and finally snakes in endless variety. Sometimes the -snake creeps into the mouth, sometimes it bites the breast like -Cleopatra’s legendary asp, sometimes it comes in the rôle of the -paradisical snake, or in the variations of Franz Stuck, whose pictures -of snakes bear the significant titles “Vice,” “Sin,” “Lust.” The mixture -of lust and anxiety is expressed incomparably in the very atmosphere of -these pictures, and far more brutally, indeed, than in Mörike’s charming -poem. - - _The Maiden’s First Love Song_ - - What’s in the net? - Behold, - But I am afraid, - Do I grasp a sweet eel, - Do I seize a snake? - Love is a blind - Fisherwoman; - Tell the child - Where to seize. - Already it leaps in my hands. - - Oh, Pity, or delight! - With nestlings and turnings - It coils on my breast, - It bites me, oh, wonder! - Boldly through the skin, - It darts under my heart. - Oh, Love, I shudder! - - What can I do, what can I begin? - That shuddering thing; - There it crackles within - And coils in a ring. - It must be poisoned. - Here it crawls around. - Blissfully I feel as it worms - Itself into my soul - And kills me finally. - -All these things are simple, and need no explanation to be intelligible. -Somewhat more complicated, but still unmistakable, is the dream of a -woman; she sees the triumphal arch of Constantine. A cannon stands -before it, to the right of it a bird, to the left a man. A shot flashes -out of the tube; the projectile hits her; it goes into her pocket, into -her purse. There it remains, and she holds her purse as if something -very precious were in it. The image disappears, and she continues to see -only the stock of the cannon, and over that Constantine’s motto, “In hoc -signo vinces.” - -These few references to the symbolic nature of dreams are perhaps -sufficient. For whomsoever the proof may appear insufficient, and it is -certainly insufficient for a beginner, further evidence may be found in -the fundamental work of Freud, and in the works of Stekel and Rank which -are fuller in certain particulars. We must assume here that the dream -symbolism is an established fact, in order to bring to our study a mind -suitably prepared for an appreciation of this work. We would not be -successful if we, on the contrary, were to be astonished at the idea -that an intellectual image can be projected into our conscious psychic -activity; an image which apparently obeys such wholly other laws and -purposes than those governing the conscious psychic product. - -_Why are dreams symbolic?_ Every “why” in psychology is divided into two -separate questions: first, _for what purpose are dreams symbolic_? We -will answer this question only to abandon it at once. Dreams are -symbolic in order that they can not be understood; in order that the -wish, which is the source of the dream, may remain unknown. The question -why this is so and not otherwise, leads us out into the far-reaching -experiences and trains of thought of the Freudian psychology. - -Here the second question interests us, viz., _How is it that dreams are -symbolic?_ That is to say, from where does this capacity for symbolic -representation come, of which we, in our conscious daily life, can -discover apparently no traces? - -Let us examine this more closely. Can we really discover nothing -symbolic in our every-day thought? Let us follow our trains of thought; -let us take an example. We think of the war of 1870 and 1871. We think -about a series of bloody battles, the siege of Strassburg, Belfort, -Paris, the Treaty of Peace, the foundation of the German Empire, and so -on. How have we been thinking? We start with an idea, or super-idea, as -it is also called, and without thinking of it, but each time merely -guided by a feeling of direction, we think about individual -reminiscences of the war. In this we can find nothing symbolic, and our -whole conscious thinking proceeds according to this type.[13] - -If we observe our thinking very narrowly, and follow an intensive train -of thought, as, for example, the solution of a difficult problem, then -suddenly we notice that we are thinking in words, that in wholly -intensive thinking we begin to speak to ourselves, or that we -occasionally write down the problem, or make a drawing of it so as to be -absolutely clear. It must certainly have happened to any one who has -lived for some time in a foreign country, that after a certain period he -has begun to think in the language of the country. A very intensive -train of thinking works itself out more or less in _word form_; that is, -if one wants to express it, to teach it, or to convince any one of it. -Evidently it directs itself wholly to the outside world. To this extent, -this directed or logical thinking is a reality thinking,[14] having a -real existence for us; that is to say, a thinking which adjusts itself -to actual conditions,[15] where we, expressed in other words, imitate -the succession of objectively real things, so that the images in our -mind follow after each other in the same strictly causal succession as -the historical events outside of our mind.[16] - -We call this thinking, thinking with directed attention. It has, in -addition, the peculiarity that one is tired by it, and that, on this -account, it is set into action only for a time. Our whole vital -accomplishment, which is so expensive, is adaptation to environment; a -part of it is the directed thinking, which, biologically expressed, is -nothing but a process of psychic assimilation, which, as in every vital -accomplishment, leaves behind a corresponding exhaustion. - -The material with which we think is _language and speech concept_, a -thing which has been used from time immemorial as something external, a -bridge for thought, and which has a single purpose—that of -communication. As long as we think directedly, we think for others and -speak to others.[17] - -Speech is originally a system of emotional and imitative sounds—sounds -which express terror, fear, anger, love; and sounds which imitate the -noises of the elements, the rushing and gurgling of water, the rolling -of thunder, the tumults of the winds, the tones of the animal world, and -so on; and, finally, those which represent a combination of the sounds -of perception and of affective reaction.[18] Likewise in the more or -less modern languages, large quantities of onomatopoetic relics are -retained; for example, sounds for the movement of water,— - - Rauschen, risseln, rûschen, rinnen, rennen, to rush, ruscello, - ruisseau, river, Rhein. - - Wasser, wissen, wissern, pissen, piscis, fisch. - -Thus language is originally and essentially nothing but a system of -signs or symbols, which denote real occurrences, or their echo in the -human soul. - -Therefore one must decidedly agree with Anatole France,[19] when he -says, - - “What is thought, and how do we think? We think with words; that alone - is sensual and brings us back to nature. Think of it! The - metaphysician has only the perfected cry of monkeys and dogs with - which to construct the system of the world. That which he calls - profound speculation and transcendent method is to put end to end in - an arbitrary order the natural sounds which cry out hunger, fear, and - love in the primitive forests, and to which were attached little by - little the meanings which one believed to be abstract, when they were - only crude. - - “Do not fear that the succession of small cries, feeble and stifled, - which compose a book of philosophy, will teach us so much regarding - the universe, that we can live in it no longer.” - -Thus is our directed thinking, and even if we were the loneliest and -furthest removed from our fellows, this thinking is nothing but the -first notes of a long-drawn-out call to our companions that water had -been found, that we had killed the bear, that a storm was approaching, -or that wolves were prowling around the camp. A striking paradox of -Abélard’s which expresses in a very intuitive way the whole human -limitation of our complicated thinking process, reads,—“_Sermo generatur -ab intellectu et generat intellectum_.”[20] - -Any system of philosophy, no matter how abstract, represents in means -and purpose nothing more than an extremely cleverly developed -combination of original nature sounds.[21] Hence arises the desire of a -Schopenhauer or a Nietzsche for recognition and understanding, and the -despair and bitterness of their loneliness. One might expect, perhaps, -that a man full of genius could pasture in the greatness of his own -thoughts, and renounce the cheap approbation of the crowd which he -despises; yet he succumbs to the more powerful impulse of the herd -instinct. His searching and his finding, his call, belong to the herd. - -When I said just now that directed thinking is properly a thinking with -words, and quoted that clever testimony of Anatole France as drastic -proof of it, a misunderstanding might easily arise, namely, that -directed thinking is really only “word.” That certainly would go too -far. Language should, however, be comprehended in a wider sense than -that of speech, which is in itself only the expression of the formulated -thought which is capable of being communicated in the widest sense. -Otherwise, the deaf mute would be limited to the utmost in his capacity -for thinking, which is not the case in reality. Without any knowledge of -the spoken word, he has his “language.” This language, considered from -the standpoint of history, or in other words, directed thinking, is here -a descendant of the primitive words, as, for instance, Wundt[22] -expresses it. - - “A further important result of that co-operation of sound and sign - interchange consists in the fact that very many words gradually lose - altogether their original concrete thought meaning, and turn into - signs for general ideas and for the expression of the apperceptive - functions of relation and comparison and their products. In this - manner abstract thought develops, which, because it would not be - possible without the change of meaning lying at the root of it, is - indeed a production of that psychic and psychophysical reciprocal - action out of which the development of language takes place.” - -Jodl[23] denies the identity of language and thought, because, for one -reason, one and the same psychic fact might be expressed in different -languages in different ways. From that he draws the conclusion that a -“super-language thinking” exists. Certainly there is such a thing, -whether with Erdmann one considers it “hypologisch,” or with Jodl as -“super-language.” Only this is not logical thinking. My conception of it -agrees with the noteworthy contribution made by Baldwin, which I will -quote here word for word.[24] - - “The transmission from pre-judgmental to judgmental meaning is just - that from knowledge which has social confirmation to that which gets - along without it. The meanings utilized for judgment are those already - developed in their presuppositions and applications through the - confirmation of social intercourse. Thus, the personal judgment, - trained in the methods of social rendering, and disciplined by the - interaction of its social world, projects its content into that world - again. In other words, the platform for all movement into the - assertion of individual judgment—the level from which new experience - is utilized—is already and always socialized; and it is just this - movement that we find reflected in the actual results as the sense of - the ‘appropriateness’ or synomic character of the meaning rendered. - - “Now the development of thought, as we are to see in more detail, is - by a method essentially of trial and error, of experimentation, of the - use of meanings as worth more than they are as yet recognized to be - worth. The individual must use his own thoughts, his established - knowledges, his grounded judgments, for the embodiment of his new - inventive constructions. He erects his thought as we say - ‘schematically’—in logic terms, ‘problematically,’ conditionally, - disjunctively; projecting into the world an opinion still peculiar to - himself, as if it were true. _Thus all discovery proceeds._ But this - is, from the linguistic point of view, still to use the current - language, still to work by meanings already embodied in social and - conventional usage. - - “Language grows, therefore, just as thought does, by never losing its - synomic or dual reference; its meaning is both personal and social. - - “It is the register of tradition, the record of racial conquest, the - deposit of all the gains made by the genius of individuals.... The - social copy-system, thus established, reflects the judgmental - processes of the race, and in turn becomes the training school of the - judgment of new generations. - - “Most of the training of the self, whereby the vagaries of personal - reaction to fact and image are reduced to the basis of sound judgment, - comes through the use of speech. When the child speaks, he lays before - the world his suggestion for a general or common meaning. The - reception he gets confirms or refutes him. In either case he is - instructed. His next venture is now from a platform of knowledge on - which the newer item is more nearly convertible into the common coin - of effective intercourse. The point to notice here is not so much the - exact mechanism of the exchange—secondary conversion—by which this - gain is made, as the training in judgment that the constant use of it - affords. In each case, effective judgment is the common judgment. - - “Here the object is to point out that it is secured by the development - of a function _whose rise is directly ad hoc_, directly for the social - experimentation by which growth in personal competence is advanced as - well—_the function of speech_. - - “In language, therefore, to sum up the foregoing, we have the - tangible—the actual—the historical—instrument of the development and - conservation of psychic meaning. It is the material evidence and proof - of the _concurrence of social and personal judgment_. In it synomic - meaning, judged as ‘appropriate,’ becomes ‘social’ meaning, held as - socially generalized and acknowledged.” - -These arguments of Baldwin abundantly emphasize the wide-reaching -limitations of thinking caused by language.[25] These limitations are of -the greatest significance, both subjectively and objectively; at least -their meaning is great enough to force one to ask one’s self if, after -all, in regard to independence of thought, Franz Mauthner, thoroughly -sceptical, is not really correct in his view that thinking is speech and -nothing more. Baldwin expresses himself more cautiously and reservedly; -nevertheless, his inner meaning is plainly in favor of the primacy of -speech (naturally not in the sense of the spoken word); the directed -thinking, or as we might perhaps call it, the thinking in internal -speech, is the manifest instrument of culture, and we do not go astray -when we say that the powerful work of education which the centuries have -given to directed thinking has produced, just through the peculiar -development of thinking from the individual subjective into the social -objective, a practical application of the human mind to which we owe -modern empiricism and technic, and which occurs for absolutely the first -time in the history of the world. Inquisitive minds have often tormented -themselves with the question why the undoubtedly extraordinary knowledge -of mathematics and principles and material facts united with the -unexampled art of the human hand in antiquity never arrived at the point -of developing those known technical statements of fact, for instance, -the principles of simple machines, beyond the realm of the amusing and -curious to a real technic in the modern sense. There is necessarily only -one answer to this; the ancients almost entirely, with the exception of -a few extraordinary minds, lacked the capacity to allow their interest -to follow the transformations of inanimate matter to the extent -necessary for them to be able to reproduce the process of nature, -creatively and through their own art, by means of which alone they could -have succeeded in putting themselves in possession of the force of -nature. That which they lacked was training in directed thinking, or, to -express it psychoanalytically, the ancients did not succeed in tearing -loose the libido which might be sublimated, from the other natural -relations, and did not turn voluntarily to anthropomorphism. The secret -of the development of culture lies in the _mobility of the libido_, and -in its capacity for transference. It is, therefore, to be assumed that -the directed thinking of our time is a more or less modern acquisition, -which was lacking in earlier times. - -But with that we come to a further question, viz., what happens if we do -not think directedly? Then our thinking lacks the major idea, and the -feeling of direction which emanates from that.[26] We no longer compel -our thoughts along a definite track, but let them float, sink and mount -according to their own gravity. According to Kulpe[27] thinking is a -kind of inner will action, the absence of which necessarily leads to an -automatic play of ideas. James understands the non-directed thinking, or -“merely associative” thinking, as the ordinary one. He expresses himself -about that in the following manner: - - “Our thought consists for the great part of a series of images, one of - which produces the other; _a sort of passive dream-state of which the - higher animals are also capable_. This sort of thinking leads, - nevertheless, to reasonable conclusions of a practical as well as of a - theoretical nature. - - “As a rule, the links of this sort of irresponsible thinking, which - are accidentally bound together, are empirically concrete things, not - abstractions.” - -We can, in the following manner, complete these definitions of William -James. This sort of thinking does not tire us; it quickly leads us away -from reality into phantasies of the past and future. Here, thinking in -the form of speech ceases, image crowds upon image, feeling upon -feeling; more and more clearly one sees a tendency which creates and -makes believe, not as it truly is, but as one indeed might wish it to -be.[28] The material of these thoughts which turns away from reality, -can naturally be only the past with its thousand memory pictures. The -customary speech calls this kind of thinking “dreaming.” - -Whoever attentively observes himself will find the general custom of -speech very striking, for almost every day we can see for ourselves how, -when falling asleep, phantasies are woven into our dreams, so that -between the dreams of day and night there is not so great a difference. -Thus we have two forms of thinking—_directed thinking_ and _dream or -phantasy thinking_. The first, working for communication with speech -elements, is troublesome and exhausting; the latter, on the contrary, -goes on without trouble, working spontaneously, so to speak, with -reminiscences. The first creates innovations, adaptations, imitates -reality and seeks to act upon it. The latter, on the contrary, turns -away from reality, sets free subjective wishes, and is, in regard to -adaptation, wholly unproductive.[29] - -Let us leave aside the query as to why we possess these two different -ways of thinking, and turn back to the second proposition, namely, how -comes it that we have two different ways of thinking? I have intimated -above that history shows us that directed thinking was not always as -developed as it is at present. In this age the most beautiful expression -of directed thinking is science, and the technic fostered by it. Both -things are indebted for their existence simply to an energetic education -in directed thinking. At the time, however, when a few forerunners of -the present culture, like the poet Petrarch, first began to appreciate -Nature understandingly[30] there was already in existence an equivalent -for our science, to wit, scholasticism.[31] This took its objects from -the phantasies of the past, and it gave to the mind a dialectic training -in directed thinking. The only success which beckoned the thinker was -rhetorical victory in disputation, and not a visible transformation of -reality. - -The subjects of thinking were often astonishingly phantastical; for -example, questions were discussed, such as how many angels could have a -place on the point of a needle? Whether Christ could have done his work -of redemption equally well if he had come into the world as a pea? The -possibility of such problems, to which belong the metaphysical problems -in general, viz., to be able to know the unknowable, shows us of what -peculiar kind that mind must have been which created such things which -to us are the height of absurdity. Nietzsche had guessed, however, at -the biological background of this phenomenon when he spoke of the -“beautiful tension” of the Germanic mind which the Middle Ages created. -Taken historically, scholasticism, in the spirit of which persons of -towering intellectual powers, such as Thomas of Aquinas, Duns Scotus, -Abélard, William of Occam and others, have labored, is the mother of the -modern scientific attitude, and a later time will see clearly how and in -what scholasticism still furnishes living undercurrents to the science -of to-day. Its whole nature lies in dialectic gymnastics which have -raised the symbol of speech, the word, to an almost absolute meaning, so -that it finally attained to that substantiality which expiring antiquity -could lend to its _logos_ only temporarily, through attributes of -mystical valuation. The great work of scholasticism, however, appears to -be the foundation of firmly knitted intellectual sublimation, the -_conditio sine qua non_ of the modern scientific and technical spirit. - -Should we go further back into history, we shall find that which to-day -we call science, dissolved into an indistinct cloud. The modern -culture-creating mind is incessantly occupied in stripping off all -subjectivity from experience, and in finding those formulas which bring -Nature and her forces to the best and most fitting expression. It would -be an absurd and entirely unjustified self-glorification if we were to -assume that we are more energetic or more intelligent than the -ancients—our materials for knowledge have increased, but not our -intellectual capacity. For this reason, we become immediately as -obstinate and insusceptible in regard to new ideas as people in the -darkest times of antiquity. Our knowledge has increased but not our -wisdom. The main point of our interest is displaced wholly into material -reality; antiquity preferred a mode of thought which was more closely -related to a phantastic type. Except for a sensitive perspicuity towards -works of art, not attained since then, we seek in vain in antiquity for -that precise and concrete manner of thinking characteristic of modern -science. We see the antique spirit create not science but mythology. -Unfortunately, we acquire in school only a very paltry conception of the -richness and immense power of life of Grecian mythology. - -Therefore, at first glance, it does not seem possible for us to assume -that that energy and interest which to-day we put into science and -technic, the man of antiquity gave in great part to his mythology. That, -nevertheless, gives the explanation for the bewildering changes, the -kaleidoscopic transformations and new syncretistic groupings, and the -continued rejuvenation of the myths in the Grecian sphere of culture. -Here, we move in a world of phantasies, which, little concerned with the -outer course of things, flows from an inner source, and, constantly -changing, creates now plastic, now shadowy shapes. This phantastical -activity of the ancient mind created artistically _par excellence_. The -object of the interest does not seem to have been to grasp hold of the -“how” of the real world as objectively and exactly as possibly, but to -æsthetically adapt subjective phantasies and expectations. There was -very little place among ancient people for the coldness and disillusion -which Giordano Bruno’s thoughts on eternity and Kepler’s discoveries -brought to modern humanity. The naïve man of antiquity saw in the sun -the great Father of the heaven and the earth, and in the moon the -fruitful good Mother. Everything had its demons; they animated equally a -human being and his brother, the animal. Everything was considered -according to its anthropomorphic or theriomorphic attributes, as human -being or animal. Even the disc of the sun was given wings or four feet, -in order to illustrate its movement. Thus arose an idea of the universe -which was not only very far from reality, but was one which corresponded -wholly to subjective phantasies. - -We know, from our own experience, this state of mind. It is an infantile -stage. To a child the moon is a man or a face or a shepherd of the -stars. The clouds in the sky seem like little sheep; the dolls drink, -eat and sleep; the child places a letter at the window for the -Christ-child; he calls to the stork to bring him a little brother or -sister; the cow is the wife of the horse, and the dog the husband of the -cat. We know, too, that lower races, like the negroes, look upon the -locomotive as an animal, and call the drawers of the table the child of -the table. - -As we learn through Freud, the dream shows a similar type. Since the -dream is unconcerned with the real condition of things, it brings the -most heterogeneous matter together, and a world of impossibilities takes -the place of realities. Freud finds progression characteristic of -thinking when awake; that is to say, the advancement of the thought -excitation from the system of the inner or outer perception through the -“endopsychic” work of association, conscious and unconscious, to the -motor end; that is to say, towards innervation. In the dream he finds -the reverse, namely, regression of the thought excitation from the -preconscious or unconscious to the system of perception, by the means of -which the dream receives its ordinary impression of sensuous -distinctness, which can rise to an almost hallucinating clearness. The -dream thinking moves in a retrograde manner towards the raw material of -memory. “The structure of the dream thoughts is dissolved during the -progress of regression into its raw material.” The reanimation of the -original perception is, however, only one side of regression. The other -side is regression to the infantile memory material, which might also be -understood as regression to the original perception, but which deserves -especial mention on account of its independent importance. This -regression might, indeed, be considered as “historical.” The dream, -according to this conception, might also be described as _the substitute -of the infantile scene, changed through transference into the recent -scene_. - -The infantile scene cannot carry through its revival; it must be -satisfied with its return as a dream. From this conception of the -historical side of regression, it follows consequently that the modes of -conclusion of the dream, in so far as one may speak of them, must show -at the same time an analogous and infantile character. This is truly the -case, as experience has abundantly shown, so that to-day every one who -is familiar with the subject of dream analysis confirms Freud’s -proposition that _dreams are a piece of the conquered life of the -childish soul_. Inasmuch as the childish psychic life is undeniably of -an archaic type, this characteristic belongs to the dream in quite an -unusual degree. Freud calls our attention to this especially. - - “The dream, which fulfils its wishes by a short, regressive path, - affords us only an example of the primary method of working of the - psychic apparatus, which has been abandoned by us as unsuitable. That - which once ruled in the waking state, when the psychical life was - still young and impotent, appears to be banished to the dream life, in - somewhat the same way as the bow and arrow, those discarded, primitive - weapons of adult humanity, have been relegated to the nursery.”[32] - -All this experience suggests to us that we draw a parallel between the -phantastical, mythological thinking of antiquity and the similar -thinking of children, between the lower human races and dreams.[33] This -train of thought is not a strange one for us, but quite familiar through -our knowledge of comparative anatomy and the history of development, -which show us how the structure and function of the human body are the -results of a series of embryonic changes which correspond to similar -changes in the history of the race. Therefore, the supposition is -justified that ontogenesis corresponds in psychology to phylogenesis. -Consequently, it would be true, as well, that the state of infantile -thinking in the child’s psychic life, as well as in dreams, is nothing -but a re-echo of the prehistoric and the ancient.[34] - -In regard to this, Nietzsche takes a very broad and remarkable -standpoint.[35] - - “In our sleep and in our dreams we pass through the whole thought of - earlier humanity. I mean, in the same way that man reasons in his - dreams, he reasoned when in the waking state many thousands of years. - The first _causa_ which occurred to his mind in reference to anything - that needed explanation, satisfied him and passed for truth. In the - dream this atavistic relic of humanity manifests its existence within - us, for it is the foundation upon which the higher rational faculty - developed, and which is still developing in every individual. The - dream carries us back into earlier states of human culture, and - affords us a means of understanding it better. The dream thought is so - easy to us now, because we are so thoroughly trained to it through the - interminable stages of evolution during which this phantastic and - facile form of theorizing has prevailed. To a certain extent the dream - is a restorative for the brain, which during the day is called upon to - meet the severe demands for trained thought, made by the conditions of - a higher civilization. - - “From these facts, we can understand how lately more acute logical - thinking, the taking seriously of cause and effect, has been - developed; when our functions of reason and intelligence still reach - back involuntarily to those primitive forms of conclusion, and we live - about half our lives in this condition.” - -We have already seen that Freud, independently of Nietzsche, has reached -a similar standpoint from the basis of dream analysis. The step from -this established proposition to the perception of the myths as familiar -dream images is no longer a great one. Freud has formulated this -conclusion himself.[36] - - “The investigation of this folk-psychologic formation, myths, etc., is - by no means finished at present. To take an example of this, however, - it is probable that the myths correspond to the distorted residue of - wish phantasies of whole nations, the secularized dreams of young - humanity.” - -Rank[37] understands the myths in a similar manner, as a mass dream of -the people.[38] Riklin[39] has insisted rightly upon the dream mechanism -of the fables, and Abraham[40] has done the same for the myths. He says: - - “The myth is a fragment of the infantile soul-life of the people.” - -and - - “Thus the myth is a _sustained, still remaining_ fragment from the - infantile soul-life of the people, and the dream is the myth of the - individual.” - -An unprejudiced reading of the above-mentioned authors will certainly -allay all doubts concerning the intimate connection between dream -psychology and myth psychology. The conclusion results almost from -itself, that the age which created the myths thought childishly—that is -to say, phantastically, as in our age is still done, to a very great -extent (associatively or analogically) in dreams. The beginnings of myth -formations (in the child), the taking of phantasies for realities, which -is partly in accord with the historical, may easily be discovered among -children. - -One might raise the objection that the mythological inclinations of -children are implanted by education. The objection is futile. Has -humanity at all ever broken loose from the myths? Every man has eyes and -all his senses to perceive that the world is dead, cold and unending, -and he has never yet seen a God, nor brought to light the existence of -such from empirical necessity. On the contrary, there was need of a -phantastic, indestructible optimism, and one far removed from all sense -of reality, in order, for example, to discover in the shameful death of -Christ really the highest salvation and the redemption of the world. -Thus one can indeed withhold from a child the substance of earlier myths -but not take from him the need for mythology. One can say, that should -it happen that all traditions in the world were cut off with a single -blow, then with the succeeding generation, the whole mythology and -history of religion would start over again. Only a few individuals -succeed in throwing off mythology in a time of a certain intellectual -supremacy—the mass never frees itself. Explanations are of no avail; -they merely destroy a transitory form of manifestation, but not the -creating impulse. - -Let us again take up our earlier train of thought. - -We spoke of the ontogenetic re-echo of the phylogenetic psychology among -children, we saw that phantastic thinking is a characteristic of -antiquity, of the child, and of the lower races; but now we know also -that our modern and adult man is given over in large part to this same -phantastic thinking, which enters as soon as the directed thinking -ceases. A lessening of the interest, a slight fatigue, is sufficient to -put an end to the directed thinking, the exact psychological adaptation -to the real world, and to replace it with phantasies. We digress from -the theme and give way to our own trains of thought; if the slackening -of the attention increases, then we lose by degrees the consciousness of -the present, and the phantasy enters into possession of the field. - -Here the important question obtrudes itself: How are phantasies created? -From the poets we learn much about it; from science we learn little. The -psychoanalytic method, presented to science by Freud, shed light upon -this for the first time. It showed us that there are typical cycles. The -stutterer imagines he is a great orator. The truth of this, Demosthenes, -thanks to his energy, has proven. The poor man imagines himself to be a -millionaire, the child an adult. The conquered fight out victorious -battles with the conquerer; the unfit torments or delights himself with -ambitious plans. We imagine that which we lack. The interesting question -of the “why” of all this we must here leave unanswered, while we return -to the historic problem: From what source do the phantasies draw their -materials?[41] We chose, as an example, a typical phantasy of puberty. A -child in that stage before whom the whole frightening uncertainty of the -future fate opens, puts back the uncertainty into the past, through his -phantasy, and says, “If only I were not the child of my ordinary -parents, but the child of a rich and fashionable count, and had been -merely passed over to my parents, then some day a golden coach would -come, and the count would take his child back with him to his wonderful -castle,” and so it goes on, as in Grimm’s Fairy Tales which the mother -tells to her children.[42] With a normal child, it stops with the -fugitive, quickly-passing idea which is soon covered over and forgotten. -However, at one time, and that was in the ancient world of culture, the -phantasy was an openly acknowledged institution. The heroes,—I recall -Romulus and Remus, Semiramis, Moses and many others,—have been separated -from their real parents.[43] Others are directly sons of gods, and the -noble races derive their family trees from heroes and gods. As one sees -by this example, the phantasy of modern humanity is nothing but a -re-echo of an old-folk-belief, which was very widespread originally.[44] -The ambitious phantasy chooses, among others, a form which is classic, -and which once had a true meaning. The same thing holds good in regard -to the sexual phantasy. In the preamble we have spoken of dreams of -sexual assault: the robber who breaks into the house and commits a -dangerous act. That, too, is a mythological theme, and in the -prehistoric era was certainly a reality too.[45] Wholly apart from the -fact that the capture of women was something general in the lawless -prehistoric times, it was also a subject of mythology in cultivated -epochs. I recall the capture of Proserpina, Deianira, Europa, the Sabine -women, etc. We must not forget that, even to-day, marriage customs exist -in various regions which recall the ancient custom of marriage by -capture. - -The symbolism of the instrument of coitus was an inexhaustible material -for ancient phantasy. It furnished a widespread cult that was designated -phallic, the object of reverence of which was the phallus. The companion -of Dionysus was Phales, a personification of the phallus proceeding from -the phallic Herme of Dionysus. The phallic symbols were countless. Among -the Sabines, the custom existed for the bridegroom to part the bride’s -hair with a lance. The bird, the fish and the snake were phallic -symbols. In addition, there existed in enormous quantities theriomorphic -representations of the sexual instinct, in connection with which the -bull, the he-goat, the ram, the boar and the ass were frequently used. -An undercurrent to this choice of symbol was furnished by the sodomitic -inclination of humanity. When in the dream phantasy of modern man, the -feared man is replaced by an animal, there is recurring in the -ontogenetic re-echo the same thing which was openly represented by the -ancients countless times. There were he-goats which pursued nymphs, -satyrs with she-goats; in still older times in Egypt there even existed -a shrine of a goat god, which the Greeks called Pan, where the -Hierodules prostituted themselves with goats.[46] It is well known that -this worship has not died out, but continues to live as a special custom -in South Italy and Greece.[47] - -To-day we feel for such a thing nothing but the deepest abhorrence, and -never would admit it still slumbered in our souls. Nevertheless, just as -truly as the idea of the sexual assault is there, so are these things -there too; which we should contemplate still more closely,—not through -moral eye-glasses, with horror, but with interest as a natural science, -since these things are venerable relics of past culture periods. We -have, even to-day, a clause in our penal code against sodomy. But that -which was once so strong as to give rise to a worship among a highly -developed people has probably not wholly disappeared from the human soul -during the course of a few generations. We may not forget that since the -symposium of Plato, in which homo-sexuality faces us on the same level -with the so-called “normal sexuality,” only eighty generations have -passed. And what are eighty generations? They shrink to an imperceptible -period of time when compared with the space of time which separates us -from the homo-Neandertalensis or Heidelbergensis. I might call to mind, -in this connection, some choice thoughts of the great historian -Guglielmo Ferrero:[48] - - “It is a very common belief that the further man is separated from the - present by time, the more does he differ from us in his thoughts and - feelings; that the psychology of humanity changes from century to - century, like fashions of literature. Therefore, no sooner do we find - in past history an institution, a custom, a law or a belief a little - different from those with which we are familiar, than we immediately - search for some complex meanings, which frequently resolve themselves - into phrases of doubtful significance. - - “Indeed, man does not change so quickly; his psychology at bottom - remains the same, and even if his culture varies much from one epoch - to another, it does not change the functioning of his mind. The - fundamental laws of the mind remain the same, at least during the - short historical period of which we have knowledge, and all phenomena, - even the most strange, must be capable of explanation by those common - laws of the mind which we can recognize in ourselves.” - -The psychologist should accept this viewpoint without reservation as -peculiarly applicable to himself. To-day, indeed, in our civilization -the phallic processions, the Dionysian mysteries of classical Athens, -the barefaced Phallic emblems, have disappeared from our coins, houses, -temples and streets; so also have the theriomorphic representations of -the Deity been reduced to small remnants, like the Dove of the Holy -Ghost, the Lamb of God and the Cock of Peter adorning our church towers. -In the same way, the capture and violation of women have shrunken away -to crimes. Yet all of this does not affect the fact that we, in -childhood, go through a period in which the impulses toward these -archaic inclinations appear again and again, and that through all our -life we possess, side by side with the newly recruited, directed and -adapted thought, a phantastic thought which corresponds to the thought -of the centuries of antiquity and barbarism. Just as our bodies still -keep the reminders of old functions and conditions in many old-fashioned -organs, so our minds, too, which apparently have outgrown those archaic -tendencies, nevertheless bear the marks of the evolution passed through, -and the very ancient re-echoes, at least dreamily, in phantasies. - -The symbolism which Freud has discovered, is revealed as an expression -of a thinking and of an impulse limited to the dream, to wrong conduct, -and to derangements of the mind, which form of thinking and impulse at -one time ruled as the mightiest influence in past culture epochs. - -The question of _whence_ comes the inclination and ability which enables -the mind to express itself symbolically, brings us to the distinction -between the two kinds of thinking—the directed and adapted on one hand, -and the subjective, fed by our own egotistic wishes, on the other. The -latter form of thinking, presupposing that it were not constantly -corrected by the adapted thinking, must necessarily produce an -overwhelmingly subjectively distorted idea of the world. We regard this -state of mind as infantile. It lies in our individual past, and in the -past of mankind. - -With this we affirm the important fact that man in his phantastic -thinking has kept a condensation of the psychic history of his -development. An extraordinarily important task, which even to-day is -hardly possible, is to give a systematic description of phantastic -thinking. One may, at the most, sketch it. While directed thinking is a -phenomenon conscious throughout,[49] the same cannot be asserted of -phantastic thinking. Doubtless, a great part of it still falls entirely -in the realm of the conscious, but, at least, just as much goes along in -half shadows, and generally an undetermined amount in the unconscious; -and this can, therefore, be disclosed only indirectly.[50] By means of -phantastic thinking, directed thinking is connected with the oldest -foundations of the human mind, which have been for a long time beneath -the threshold of the consciousness. The products of this phantastic -thinking arising directly from the consciousness are, first, waking -dreams, or day-dreams, to which Freud, Flournoy, Pick and others have -given special attention; then the dreams which offer to the -consciousness, at first, a mysterious exterior, and win meaning only -through the indirectly inferred unconscious contents. Lastly, there is a -so-called wholly unconscious phantasy system in the split-off complex, -which exhibits a pronounced tendency towards the production of a -dissociated personality.[51] - -Our foregoing explanations show wherein the products arising from the -unconscious are related to the mythical. From all these signs it may be -concluded that the soul possesses in some degree historical strata, the -oldest stratum of which would correspond to the unconscious. The result -of that must be that an introversion occurring in later life, according -to the Freudian teaching, seizes upon regressive infantile reminiscences -taken from the individual past. That first points out the way; then, -with stronger introversion and regression (strong repressions, -introversion psychoses), there come to light pronounced traits of an -archaic mental kind which, under certain circumstances, might go as far -as the re-echo of a once manifest, archaic mental product. - -This problem deserves to be more thoroughly discussed. As a concrete -example, let us take the history of the pious Abbé Oegger which Anatole -France has communicated to us.[52] This priest was a hypercritical man, -and much given to phantasies, especially in regard to one question, -viz., the fate of Judas; whether he was really damned, as the teaching -of the church asserts, to everlasting punishment, or whether God had -pardoned him after all. Oegger sided with the intelligent point of view -that God, in his all-wisdom, had chosen Judas as an instrument, in order -to bring about the highest point of the work of redemption by -Christ.[53] This necessary instrument, without the help of which the -human race would not have been a sharer in salvation, could not possibly -be damned by the all-good God. In order to put an end to his doubts, -Oegger went one night to the church, and made supplication for a sign -that Judas was saved. Then he felt a heavenly touch upon his shoulder. -Following this, Oegger told the Archbishop of his resolution to go out -into the world to preach God’s unending mercy. - -Here we have a richly developed phantasy system before us. It is -concerned with the subtle and perpetually undecided question as to -whether the legendary figure of Judas is damned or not. The Judas legend -is, in itself, mythical material, viz., the malicious betrayal of a -hero. I recall Siegfried and Hagen, Balder and Loki. Siegfried and -Balder were murdered by a faithless traitor from among their closest -associates. This myth is moving and tragic—it is not honorable battle -which kills the noble, but evil treachery. It is, too, an occurrence -which is historical over and over again. One thinks of Cæsar and Brutus. -Since the myth of such a deed is very old, and still the subject of -teaching and repetition, it is the expression of a psychological fact, -that envy does not allow humanity to sleep, and that all of us carry, in -a hidden recess of our heart, a deadly wish towards the hero. This rule -can be applied generally to mythical tradition. _It does not set forth -any account of the old events, but rather acts in such a way that it -always reveals a thought common to humanity, and once more rejuvenated._ -Thus, for example, the lives and deeds of the founders of old religions -are the purest condensations of typical, contemporaneous myths, behind -which the individual figure entirely disappears.[54] - -But why does our pious Abbé torment himself with the old Judas legend? -He first went into the world to preach the gospel of mercy, and then, -after some time, he separated from the Catholic church and became a -Swedenborgian. Now we understand his Judas phantasy. _He was the Judas_ -who betrayed his Lord. Therefore, first of all, he had to make sure of -the divine mercy, in order to be Judas in peace. - -This case throws a light upon the mechanism of the phantasies in -general. The known, conscious phantasy may be of mythical or other -material; it is not to be taken seriously as such, for it has an -indirect meaning. If we take it, however, as important per se, then the -thing is not understandable, and makes one despair of the efficiency of -the mind. But we saw, in the case of Abbé Oegger, that his doubts and -his hopes did not turn upon the historical problem of Judas, but upon -his own personality, which wished to win a way to freedom for itself -through the solution of the Judas problem. - -_The conscious phantasies tell us of mythical or other material of -undeveloped or no longer recognized wish tendencies in the soul._ As is -easily to be understood, an innate tendency, an acknowledgment of which -one refuses to make, and which one treats as non-existent, can hardly -contain a thing that may be in accord with our conscious character. It -concerns the tendencies which are considered immoral, and as generally -impossible, and the strongest resentment is felt towards bringing them -into the consciousness. What would Oegger have said had he been told -confidentially that he was preparing himself for the Judas rôle? And -what in ourselves do we consider immoral and non-existent, or which we -at least wish were non-existent? It is that which in antiquity lay -widespread on the surface, viz., sexuality in all its various -manifestations. Therefore, we need not wonder in the least when we find -this at the base of most of our phantasies, even if the phantasies have -a different appearance. Because Oegger found the damnation of Judas -incompatible with God’s goodness, he thought about the conflict in that -way; that is the conscious sequence. Along with this is the unconscious -sequence; because Oegger himself wished to be a Judas, he first made -sure of the goodness of God. To Oegger, Judas was the symbol of his own -unconscious tendency, and he made use of this symbol in order to be able -to meditate over his unconscious wish. The direct coming into -consciousness of the Judas wish would have been too painful for him. -_Thus, there must be typical myths which are really the instruments of a -folk-psychological complex treatment._ Jacob Burckhardt seems to have -suspected this when he once said that every Greek of the classical era -carried in himself a fragment of the Oedipus, just as every German -carries a fragment of Faust.[55] - -The problem which the simple story of the Abbé Oegger has brought -clearly before us confronts us again when we prepare to examine -phantasies which owe their existence this time to an exclusively -unconscious work. We are indebted for the material which we will use in -the following chapters to the useful publication of an American woman, -Miss Frank Miller, who has given to the world some poetical -unconsciously formed phantasies under the title, “Quelque faits -d’imagination créatrice subconsciente.”—_Vol. V., Archives de -Psychologie, 1906._[56] - - - - - CHAPTER II - THE MILLER PHANTASIES - - -We know, from much psychoanalytic experience, that whenever one recounts -his phantasies or his dreams, he deals not only with the most important -and intimate of his problems, but with the one the most painful at that -moment.[57] - -Since in the case of Miss Miller we have to do with a complicated -system, we must give our attention carefully to the particulars which I -will discuss, following as best I can Miss Miller’s presentation. - -In the first chapter, “Phénomènes de suggestion passagère ou -d’autosuggestion instantanée,” Miss Miller gives a list of examples of -her unusual suggestibility, which she herself considers as a symptom of -her nervous temperament; for example, she is excessively fond of caviar, -whereas some of her relatives loathe it. However, as soon as any one -expresses his loathing, she herself feels momentarily the same loathing. -I do not need to emphasize especially the fact that such examples are -very important in individual psychology; that caviar is a food for which -nervous women frequently have an especial predilection, is a fact well -known to the psychoanalyst. - -Miss Miller has an extraordinary faculty for taking other people’s -feelings upon herself, and of identification; for example, she -identifies herself to such a degree in “Cyrano” with the wounded -Christian de Neuvillette, that she feels in her own breast a truly -piercing pain at that place where Christian received the deadly blow. - -From the viewpoint of analytic psychology, the theatre, aside from any -esthetic value, may be considered as an institution for the treatment of -the mass complex. The enjoyment of the comedy, or of the dramatic plot -ending happily is produced by an unreserved identification of one’s own -complexes with the play. The enjoyment of tragedy lies in the thrilling -yet satisfactory feeling that something which might occur to one’s self -is happening to another. The sympathy of our author with the dying -Christian means that there is in her a complex awaiting a similar -solution, which whispers softly to her “hodie tibi, cras mihi,” and that -one may know exactly what is considered the effectual moment Miss Miller -adds that she felt a pain in her breast, “Lorsque Sarah Bernhardt se -précipite sur lui pour étancher le sang de sa blessure.” Therefore the -effectual moment is when the love between Christian and Roxane comes to -a sudden end. - -If we glance over the whole of Rostand’s play, we come upon certain -moments, the effect of which one cannot easily escape and which we will -emphasize here because they have meaning for all that follows. Cyrano de -Bergerac, with the long ugly nose, on account of which he undertakes -countless duels, loves Roxane, who, for her part unaware of it, loves -Christian, because of the beautiful verses which really originate from -Cyrano’s pen, but which apparently come from Christian. Cyrano is the -misunderstood one, whose passionate love and noble soul no one suspects; -the hero who sacrifices himself for others, and, dying, just in the -evening of life, reads to her once more Christian’s last letter, the -verses which he himself had composed. - - “Roxane, adieu, je vais mourir! - C’est pour ce soir, je crois, ma bien-aimée! - J’ai l’âme lourde encore d’amour inexprimé. - Et je meurs! Jamais plus, jamais mes yeux grisés, - Mes regards dont c’était les frémissantes fêtes, - Ne baiseront au vol les gestes que vous faites; - J’en revois un petit qui vous est familier - Pour toucher votre front et je voudrais crier—. - Et je crie: - Adieu!—Ma chère, ma chérie, - Mon trésor—mon amour! - Mon coeur ne vous quitta jamais une seconde, - Et je suis et je serai jusque dans l’autre monde - Celui qui vous aime sans mesure, celui—” - -Whereupon Roxane recognizes in him the real loved one. It is already too -late; death comes; and in agonized delirium, Cyrano raises himself, and -draws his sword: - - “Je crois, qu’elle regarde.... - Qu’elle ose regarder mon nez, la camarde! - - (Il lève son épée.) - - Que dites-vous?... C’est inutile! - Je le sais! - Mais on ne se bat pas dans l’espoir du succès! - Non! Non! C’est bien plus beau, lorsque c’est inutile! - —Qu’est-ce que c’est que tous ceux-là?—Vous êtes mille? - Ah! je vous reconnais, tous mes vieux ennemis! - Le mensonge! - - (Il frappe de son épée le vide.) - - Tiens, tiens, ha! ha! les Compromis, - Les Préjugés, les Lâchetés!... - - (Il frappe.) - - Que je pactise? - Jamais, jamais!—Ah, te voilà, toi, la Sottise! - —Je sais bien qu’à la fin vous me mettrez à bas; - N’importe: je me bats! je me bats! je me bats! - Oui, vous m’arrachez tout, le laurier et la rose! - Arrachez! Il y a malgré vous quelque chose - Que j’emporte, et ce soir, quand j’entrerai chez Dieu, - Mon salut balaiera largement le seuil bleu. - Quelque chose que sans un pli, sans une tache, - J’emporte malgré vous, et c’est—mon panache.” - -Cyrano, who under the hateful exterior of his body hid a soul so much -more beautiful, is a yearner and one misunderstood, and his last triumph -is that he departs, at least, with a clean shield—“Sans un pli et sans -une tache.” The identification of the author with the dying Christian, -who in himself is a figure but little impressive and sympathetic, -expresses clearly that a sudden end is destined for her love just as for -Christian’s love. The tragic intermezzo with Christian, however, is -played as we have seen upon a background of much wider significance, -viz., the misunderstood love of Cyrano for Roxane. Therefore, the -identification with Christian has only the significance of a substitute -memory (“deckerinnerung”), and is really intended for Cyrano. That this -is just what we might expect will be seen in the further course of our -analysis. - -Besides this story of identification with Christian, there follows as a -further example an extraordinarily plastic memory of the sea, evoked by -the sight of a photograph of a steamboat on the high seas. (“Je sentis -les pulsations des machines, le soulèvement des vagues, le balancement -du navire.”) - -We may mention here the supposition that there are connected with sea -journeys particularly impressive and strong memories which penetrate -deeply into the soul and give an especially strong character to the -surface memories through unconscious harmony. To what extent the -memories assumed here agree with the above mentioned problem we shall -see in the following pages. - -This example, following at this time, is singular: Once, while in -bathing, Miss Miller wound a towel around her hair, in order to protect -it from a wetting. At the same moment she had the following strong -impression: - - “Il me sembla que j’étais sur un piédestal, une véritable statue - égyptienne, avec tous ses détails: membres raides, un pied en avant, - la main tenant des insignes,” and so on. - -Miss Miller identified herself, therefore, with an Egyptian statue, and -naturally the foundation for this was a subjective pretension. That is -to say, “I am like an Egyptian statue, just as stiff, wooden, sublime -and impassive,” qualities for which the Egyptian statue is proverbial. -One does not make such an assertion to one’s self without an inner -compulsion, and the correct formula might just as well be, “as stiff, -wooden, etc., as an Egyptian statue I might indeed be.” The sight of -one’s own unclothed body in a bath has undeniable effects for the -phantasy, which can be set at rest by the above formula.[58] - -The example which follows this, emphasizes the author’s personal -influence upon an artist: - - “J’ai réussi à lui faire rendre des paysages, comme ceux du lac Léman, - où il n’a jamais été, et il prétendait que je pouvais lui faire rendre - des choses qu’il n’avait jamais vues, et lui donner la sensation d’une - atmosphère ambiante qu’il n’avait jamais sentie; bref que je me - servais de lui comme lui-même se servait de son crayon, c’est à dire - comme d’un simple instrument.” - -This observation stands in abrupt contrast to the phantasy of the -Egyptian statue. Miss Miller had here the unspoken need of emphasizing -her almost magic effect upon another person. This could not have -happened, either, without an unconscious need, which is particularly -felt by one who does not often succeed in making an emotional impression -upon a fellow being. - -With that, the list of examples which are to picture Miss Miller’s -autosuggestibility and suggestive effect, is exhausted. In this respect, -the examples are neither especially striking nor interesting. From an -analytical viewpoint, on the contrary, they are much more important, -since they afford us a glance into the soul of the writer. Ferenczi[59] -has taught us in an excellent work what is to be thought about -suggestibility, that is to say, that these phenomena win new aspects in -the light of the Freudian libido theory, in so much as their effects -become clear through “Libido-besetzungen.” This was already indicated -above in the discussion of the examples, and in the greatest detail -regarding the identification with Christian. The identification becomes -effective by its receiving an influx of energy from the strongly -accentuated thought and emotional feeling underlying the Christian -motif. Just the reverse is the suggestive effect of the individual in an -especial capacity for concentrating interest (that is to say, libido) -upon another person, by which the other is unconsciously compelled to -reaction (the same or opposed). The majority of the examples concern -cases where Miss Miller is put under the effects of suggestion; that is -to say, when the libido has spontaneously gained possession of certain -impressions, and this is impossible if the libido is dammed up to an -unusual degree by the lack of application to reality. Miss Miller’s -observations about suggestibility inform us, therefore, of the fact that -the author is pleased to tell us in her following phantasies something -of the history of her love. - - - - - CHAPTER III - THE HYMN OF CREATION - - -The second chapter in Miss Miller’s work is entitled, “Gloire à Dieu. -Poème onirique.” - -When twenty years of age, Miss Miller took a long journey through -Europe. We leave the description of it to her: - - “After a long and rough journey from New York to Stockholm, from there - to Petersburg and Odessa, I found it a true pleasure[60] to leave the - world of inhabited cities—and to enter the world of waves, sky and - silence—I stayed hours long on deck to dream, stretched out in a - reclining chair. The histories, legends and myths of the different - countries which I saw in the distance, came back to me indistinctly - blended together in a sort of luminous mist, in which things lost - their reality, while the dreams and thoughts alone took on somewhat - the appearance of reality. At first, I even avoided all company and - kept to myself, lost wholly in my dreams, where all that I knew of - great, beautiful and good came back into my consciousness with new - strength and new life. I also employed a great part of my time writing - to my distant friends, reading and sketching out short poems about the - regions visited. Some of these poems were of a very serious - character.” - -It may seem superfluous, perhaps, to enter intimately into all these -details. If we recall, however, the remark made above,—that when people -let their unconscious speak, they always tell us the most important -things of their intimate selves—then even the smallest detail appears to -have meaning. Valuable personalities invariably tell us, through their -unconscious, things that are generally valuable, so that patient -interest is rewarded. - -Miss Miller describes here a state of “introversion.” After the life of -the cities with their many impressions had been absorbing her interest -(with that already discussed strength of suggestion which powerfully -enforced the impression) she breathed freely upon the ocean, and after -so many external impressions, became engrossed wholly in the internal -with intentional abstraction from the surroundings, so that things lost -their reality and dreams became truth. We know from psychopathology that -certain mental disturbances[61] exist which are first manifested by the -individuals shutting themselves off slowly, more and more, from reality -and sinking into their phantasies, during which process, in proportion -as the reality loses its hold, the inner world gains in reality and -determining power.[62] This process leads to a certain point (which -varies with the individual) when the patients suddenly become more or -less conscious of their separation from reality. The event which then -enters is the pathological excitation: that is to say, the patients -begin to turn towards the environment, with diseased views (to be sure) -which, however, still represent the compensating, although unsuccessful, -attempt at transference.[63] The methods of reaction are, naturally, -very different. I will not concern myself more closely about this here. - -This type appears to be generally a psychological rule which holds good -for all neuroses and, therefore, also for the normal in a much less -degree. We might, therefore, expect that Miss Miller, after this -energetic and persevering introversion, which had even encroached for a -time upon the feeling of reality, would succumb anew to an impression of -the real world and also to just as suggestive and energetic an influence -as that of her dreams. Let us proceed with the narrative: - - “But as the journey drew to an end, the ship’s officers outdid - themselves in kindness (tout ce qu’il y a de plus empressé et de plus - aimable) and I passed many amusing hours teaching them English. On the - Sicilian coast, in the harbor of Catania, I wrote a sailor’s song - which was very similar to a song well known on the sea, (Brine, wine - and damsels fine). The Italians in general all sing very well, and one - of the officers who sang on deck during night watch, had made a great - impression upon me and had given me the idea of writing some words - adapted to his melody. Soon after that, I was very nearly obliged to - reverse the well-known saying, ‘Veder Napoli e poi morir,’—that is to - say, suddenly I became very ill, although not dangerously so. I - recovered to such an extent, however, that I could go on land to visit - the sights of the city in a carriage. This day tired me very much, and - since we had planned to see Pisa the following day, I went on board - early in the evening and soon lay down to sleep without thinking of - anything more serious than the beauty of the officers and the ugliness - of the Italian beggars.” - -One is somewhat disappointed at meeting here, instead of the expected -impression of reality, rather a small intermezzo, a flirtation. -Nevertheless, one of the officers, the singer, had made a great -impression (il m’avait fait beaucoup d’impression). The remark at the -close of the description, “sans songer à rien de plus sérieux qu’à la -beauté des officiers,” and so on, diminishes the seriousness of the -impression, it is true. The assumption, however, that the impression -openly influenced the mood very much, is supported by the fact that a -poem upon a subject of such an erotic character came forth immediately, -“Brine, wine and damsels fine,” and in the singer’s honor. One is only -too easily inclined to take such an impression lightly, and one admits -so gladly the statements of the participators when they represent -everything as simple and not at all serious. I dwell upon this -impression at length, because it is important to know that an erotic -impression after such an introversion, has a deep effect and is -undervalued, possibly, by Miss Miller. The suddenly passing sickness is -obscure and needs a psychologic interpretation which cannot be touched -upon here because of lack of data. The phenomena now to be described can -only be explained as arising from a disturbance which reaches to the -very depths of her being. - - “From Naples to Livorno, the ship travelled for a night, during which - I slept more or less well,—my sleep, however, is seldom deep or - dreamless. It seemed to me as if my mother’s voice wakened me, just at - the end of the following dream. At first I had a vague conception of - the words, ‘When the morning stars sang together,’ which were the - praeludium of a certain confused representation of creation and of the - mighty chorals resounding through the universe. In spite of the - strange, contradictory and confused character which is peculiar to the - dream, there was mingled in it the chorus of an oratorio which has - been given by one of the foremost musical societies of New York, and - with that were also memories of Milton’s ‘Paradise Lost.’ Then from - out of this whirl, there slowly emerged certain words, which arranged - themselves into three strophes and, indeed, they seemed to be in my - own handwriting on ordinary blue-lined writing paper on a page of my - old poetry book which I always carried around with me; in short, they - appeared to me exactly as some minutes later they were in reality in - my book.” - -Miss Miller now wrote down the following poem, which she rearranged -somewhat a few months later, to make it more nearly, in her opinion, -like the dream original. - - “When the Eternal first made Sound - A myriad ears sprang out to hear, - And throughout all the Universe - There rolled an echo deep and clear: - All glory to the God of Sound! - - “When the Eternal first made Light - A myriad eyes sprang out to look, - And hearing ears and seeing eyes - Once more a mighty choral took: - All glory to the God of Light! - - “When the Eternal first gave Love - A myriad hearts sprang into life; - Ears filled with music, eyes with light; - Pealed forth with hearts with love all rife: - All glory to the God of Love!” - -Before we enter upon Miss Miller’s attempt to bring to light through her -suppositions[64] the root of this subliminal creation, we will attempt a -short analytic survey of the material already in our possession. The -impression on the ship has already been properly emphasized, so that we -need have no further difficulty in gaining possession of the dynamic -process which brought about this poetical revelation. It was made clear -in the preceding paragraphs that Miss Miller possibly had not -inconsiderably undervalued the importance of the erotic impression. This -assumption gains in probability through experience, which shows that, -very generally, relatively weak erotic impressions are greatly -undervalued. One can see this best in cases where those concerned, -either from social or moral grounds, consider an erotic relation as -something quite impossible; for example, parents and children, brothers -and sisters, relations (homosexual) between older and younger men, and -so on. If the impression is relatively slight, then it does not exist at -all for the participators; if the impression is strong, then a tragic -dependence arises, which may result in some great nonsense, or be -carried to any extent. This lack of understanding can go unbelievably -far; mothers, who see the first erections of the small son in their own -bed, a sister who half-playfully embraces her brother, a twenty-year-old -daughter who still seats herself on her father’s lap, and then has -“strange” sensations in her “abdomen.” They are all morally indignant to -the highest degree if one speaks of “sexuality.” Finally, our whole -education is carried on with the tacit agreement to know as little as -possible of the erotic, and to spread abroad the deepest ignorance in -regard to it. It is no wonder, therefore, that the judgment, _in -puncto_, of the importance of an erotic impression is generally unsafe -and inadequate. - -Miss Miller was under the influence of a deep erotic impression, as we -have seen. Because of the sum-total of the feelings aroused by this, it -does not seem that this impression was more than dimly realized, for the -dream had to contain a powerful repetition. From analytic experience, -one knows that the early dreams which patients bring for analysis are -none the less of especial interest, because of the fact that they bring -out criticisms and valuations of the physician’s personality, which -previously, would have been asked for directly in vain. They enrich the -conscious impression which the patient had of his physician, and often -concerning very important points. They are naturally erotic observations -which the unconscious was forced to make, just because of the quite -universal undervaluation and uncertain judgment of the relatively weak -erotic impression. In the drastic and hyperbolic manner of expression of -the dream, the impression often appears in almost unintelligible form on -account of the immeasurable dimension of the symbol. A further -peculiarity which seems to rest upon the historic strata of the -unconscious, is this—that an erotic impression, to which conscious -acknowledgment is denied, usurps an earlier and discarded transference -and expresses itself in that. Therefore, it frequently happens, for -example, that among young girls at the time of their first love, -remarkable difficulties develop in the capacity for erotic expression, -which may be reduced analytically to disturbances through a regressive -attempt at resuscitation of the father image, or the “Father-Imago.”[65] - -Indeed, one might presume something similar in Miss Miller’s case, for -the idea of the masculine creative deity is a derivation, analytically -and historically psychologic, of the “Father-Imago,”[66] and aims, above -all, to replace the discarded infantile father transference in such a -way that for the individual the passing from the narrow circle of the -family into the wider circle of human society may be simpler or made -easier. - -In the light of this reflection, we can see, in the poem and its -“Praeludium,” the religious, poetically formed product of an -introversion depending upon the surrogate of the “Father-Imago.” In -spite of the incomplete apperception of the effectual impression, -essential component parts of this are included in the idea of -compensation, as marks, so to speak, of its origin. (Pfister has coined -for this the striking expression, “Law of the Return of the Complex.”) -The effectual impression was that of the officer singing in the night -watch, “When the morning stars sang together.” The idea of this opened a -new world to the girl. (Creation.) - -This creator has created tone, then light, and then love. That the first -to be created should have been tone, can be made clear only -individually, for there is no cosmogony except the Gnosis of Hermes, a -generally quite unknown system, which would have such tendencies. But -now we might venture a conjecture, which is already apparent, and which -soon will be proven thoroughly, viz., the following chain of -associations: the singer—the singing morning stars—the God of tone—the -Creator—the God of Light—(of the sun)—(of the fire)—and of Love. - -The links of this chain are proven by the material, with the exception -of sun and fire, which I put in parentheses, but which, however, will be -proven through what follows in the further course of the analysis. All -of these expressions, with one exception, belong to erotic speech. (“My -God, star, light; my sun, fire of love, fiery love,” etc.) “Creator” -appears indistinct at first, but becomes understandable through the -reference to the undertone of Eros, to the vibrating chord of Nature, -which attempts to renew itself in every pair of lovers, and awaits the -wonder of creation. - -Miss Miller had taken pains to disclose the unconscious creation of her -mind to her understanding, and, indeed through a procedure which agrees -in principle with psychoanalysis, and, therefore, leads to the same -results as psychoanalysis. But, as usually happens with laymen and -beginners, Miss Miller, because she had no knowledge of psychoanalysis, -left off at the thoughts which necessarily bring the deep complex lying -at the bottom of it to light in an indirect, that is to say, censored -manner. More than this, a simple method, merely the carrying out of the -thought to its conclusion, is sufficient to discover the meaning. Miss -Miller finds it astonishing that her unconscious phantasy does not, -following the Mosaic account of creation, put light in the first place, -instead of tone. - -Now follows an explanation, theoretically constructed and correct ad -hoc, the hollowness of which is, however, characteristic of all similar -attempts at explanation. She says: - - “It is perhaps interesting to recall that Anaxagoras also had the - Cosmos arise out of chaos through a sort of whirlwind, which does not - happen usually without producing sound.[67] But at this time I had - studied no philosophy, and knew nothing either of Anaxagoras or of his - theories about the ‘νοῦς,’ which I, unconsciously, was openly - following. At that time, also, I was equally in complete ignorance of - Leibnitz, and, therefore, knew nothing of his doctrine ‘dum Deus - calculat, fit mundus.’” - -Miss Miller’s references to Anaxagoras and to Leibnitz both refer to -creation by means of thought; that is to say, that divine thought alone -could bring forth a new material reality, a reference at first not -intelligible, but which will soon, however, be more easily understood. - -We now come to those fancies from which Miss Miller principally drew her -unconscious creation. - - “In the first place, there is the ‘Paradise Lost’ by Milton, which we - had at home in the edition illustrated by Doré, and which had often - delighted me from childhood. Then the ‘Book of Job,’ which had been - read aloud to me since the time of my earliest recollection. Moreover, - if one compares the first words of ‘Paradise Lost’ with my first - verse, one notices that there is the same verse measure. - - “‘Of man’s first disobedience ... - - “‘When the Eternal first made sound.’ - - “My poem also recalls various passages in Job, and one or two places - in Handel’s Oratorio ‘The Creation,’ which came out very indistinctly - in the first part of the dream.”[68] - -The “Lost Paradise” which, as is well known, is so closely connected -with the beginning of the world, is made more clearly evident by the -verse— - - “Of man’s first disobedience” - -which is concerned evidently with the fall, the meaning of which need -not be shown any further. I know the objection which every one -unacquainted with psychoanalysis will raise, viz., that Miss Miller -might just as well have chosen any other verse as an example, and that, -accidentally, she had taken the first one that happened to appear which -had this content, also accidentally. As is well known, the criticism -which we hear equally from our medical colleagues, and from our -patients, is generally based on such arguments. This misunderstanding -arises from the fact that the law of causation in the psychical sphere -is not taken seriously enough; that is to say, there are no accidents, -no “just as wells.” It is so, and there is, therefore, a sufficient -reason at hand why it is so. It is moreover true that Miss Miller’s poem -is connected with the fall, wherein just that erotic component comes -forth, the existence of which we have surmised above. - -Miss Miller neglects to tell which passages in Job occurred to her mind. -These, unfortunately, are therefore only general suppositions. Take -first, the analogy to the Lost Paradise. Job lost all that he had, and -this was due to an act of Satan, who wished to incite him against God. -In the same way mankind, through the temptation of the serpent, lost -Paradise, and was plunged into earth’s torments. The idea, or rather the -mood which is expressed by the reference to the Lost Paradise, is Miss -Miller’s feeling that she had lost something which was connected with -satanic temptation. To her it happened, just as to Job, that she -suffered innocently, for she did not fall a victim to temptation. Job’s -sufferings are not understood by his friends;[69] no one knows that -Satan has taken a hand in the game, and that Job is truly innocent. Job -never tires of avowing his innocence. Is there a hint in that? We know -that certain neurotic and especially mentally diseased people -continually defend their innocence against non-existent attacks; -however, one discovers at a closer examination that the patient, while -he apparently defends his innocence without reason, fulfils with that a -“Deckhandlung,” the energy for which arises from just those impulses, -whose sinful character is revealed by the contents of the pretended -reproach and calumny.[70] - -Job suffered doubly, on one side through the loss of his fortune, on the -other through the lack of understanding in his friends; the latter can -be seen throughout the book. The suffering of the misunderstood recalls -the figure of Cyrano de Bergerac—he too suffered doubly, on one side -through hopeless love, on the other side through misunderstanding. He -falls, as we have seen, in the last hopeless battle against “Le -Mensonge, les Compromis, les Préjugés, les Lâchetés et la Sottise.—Oui, -Vous m’arrachez tout le laurier et la rose!” - -Job laments - - “God delivereth me to the ungodly, - And casteth me into the hands of the wicked, - I was at ease, and he brake me asunder; - Yea, he hath taken me by the neck, and dashed me to pieces: - - “_He hath also set me up for his mark. - His archers compass me round about_; - He cleaveth my reins asunder, and doth not spare; - He poureth out my gall upon the ground. - He breaketh me with breach upon breach; - He runneth upon me like a giant.”—_Job_ xvi: 11–15. - -The analogy of feeling lies in the suffering of the hopeless struggle -against the more powerful. It is as if this conflict were accompanied -from afar by the sounds of “creation,” which brings up a beautiful and -mysterious image belonging to the unconscious, and which has not yet -forced its way up to the light of the upper world. We surmise, rather -than know, that this battle has really something to do with creation, -with the struggles between negations and affirmations. The references to -Rostand’s “Cyrano” through the identification with Christian, to -Milton’s “Paradise Lost,” to the sorrows of Job, misunderstood by his -friends, betray plainly that in the soul of the poet something was -identified with these ideas. She also has suffered like Cyrano and Job, -has lost paradise, and dreams of “creation,”—creation by means of -thought—fruition through the whirlwind of Anaxagoras.[71] - -We once more submit ourselves to Miss Miller’s guidance: - - “I remember that when fifteen years old, I was once very much stirred - up over an article, read aloud to me by my mother, concerning the idea - which spontaneously produced its object. I was so excited that I could - not sleep all night because of thinking over and over again what that - could mean. - - “From the age of nine to sixteen, I went every Sunday to a - Presbyterian Church, in charge of which, at that time, was a very - cultured minister. In one of the earliest memories which I have - retained of him, I see myself as a very small girl sitting in a very - large pew, continually endeavoring to keep myself awake and pay - attention, without in the least being able to understand what he meant - when he spoke to us of Chaos, Cosmos and the Gift of Love (don - d’amour).” - -There are also rather early memories of the awakening of puberty (nine -to sixteen) which have connected the idea of the cosmos springing from -chaos with the “don d’amour.” The medium in which these associations -occur is the memory of a certain very much honored ecclesiastic who -spoke those dark words. From the same period of time comes the -remembrance of that excitement about the idea of the “creative thought” -which from itself “produced its object.” Here are two ways of creation -intimated: the creative thought, and the mysterious reference to the -“don d’amour.” - -At the time when I had not yet understood the nature of psychoanalysis, -I had a fortunate opportunity of winning through continual observation a -deep insight into the soul of a fifteen-year-old girl. Then I -discovered, with astonishment, what the contents of the unconscious -phantasies are, and how far removed they are from those which a girl of -that age shows outwardly. There are wide-reaching phantasies of truly -mythical fruitfulness. The girl was, in the split-off phantasy, the -race-mother of uncounted peoples.[72] If we deduct the poetically spoken -phantasy of the girl, elements are left which at that age are common to -all girls, for the unconscious content is to an infinitely greater -degree common to all mankind than the content of the individual -consciousness. For it is the condensation of that which is historically -the average and ordinary. - -Miss Miller’s problem at this age was the common human problem: “How am -I to be creative?” Nature knows but one answer to that: “Through the -child (don d’amour!).” “But how is the child attained?” Here the -terrifying problem emerges, which, as our analytic experience shows, is -connected with the father,[73] where it cannot be solved; because the -original sin of incest weighs heavily for all time upon the human race. -The strong and natural love which binds the child to the father, turns -away in those years during which the humanity of the father would be all -too plainly recognized, to the higher forms of the father, to the -“Fathers” of the church, and to the Father God,[74] visibly represented -by them, and in that there lies still less possibility of solving the -problem. However, mythology is not lacking in consolations. Has not the -_logos_ become flesh too? Has not the divine _pneuma_, even the _logos_, -entered the Virgin’s womb and lived among us as the son of man? That -whirlwind of Anaxagoras was precisely the divine νοῦς which from out of -itself has become the world. Why do we cherish the image of the Virgin -Mother even to this day? Because it is always comforting and says -without speech or noisy sermon to the one seeking comfort, “I too have -become a mother,”—through the “idea which spontaneously produces its -object.” - -I believe that there is foundation enough at hand for a sleepless night, -if those phantasies peculiar to the age of puberty were to become -possessed of this idea—the results would be immeasurable! All that is -psychologic has an under and an over meaning, as is expressed in the -profound remark of the old mystic: οὐρανὸς ἄνο, οὐρανὸς κάτο, αἰθέρα -ἄνο, αἰθέρα κάτο, πᾶν τοῦτο ἄνο, πᾶν τοῦτο κάτο, τοῦτο λαβὲ καὶ -εὐτυχει[75]— - -We would show but slight justice, however, to the intellectual -originality of our author, if we were satisfied to trace back the -commotion of that sleepless night absolutely and entirely to the sexual -problem in a narrow sense. That would be but one-half, and truly, to -make use of the mystic’s expression, only the under half. The other half -is the intellectual sublimation, which strives to make true in its own -way the ambiguous expression of “the idea which produces its object -spontaneously,”—_ideal creation in place of the real_. - -In such an intellectual accomplishment of an evidently very capable -personality, the prospect of a spiritual fruitfulness is something which -is worthy of the highest aspiration, since for many it will become a -necessity of life. Also this side of the phantasy explains, to a great -extent, the excitement, for it is a thought with a presentiment of the -future; one of those thoughts which arise, to use one of Maeterlinck’s -expressions,[76] from the “inconscient supérieur,” that “prospective -potency” of subliminal combinations.[77] - -I have had the opportunity of observing certain cases of neuroses of -years’ duration, in which, at the time of the beginning of the illness -or shortly before, a dream occurred, often of visionary clarity. This -impressed itself inextinguishably upon the memory, and in analysis -revealed a hidden meaning to the patient which anticipated the -subsequent events of life; that is to say, their psychologic -meaning.[78] I am inclined to grant this meaning to the commotion of -that restless night, because the resulting events of life, in so far as -Miss Miller consciously and unconsciously unveils them to us, are -entirely of a nature to confirm the supposition that that moment is to -be considered as the inception and presentiment of a sublimated aim in -life. - -Miss Miller concludes the list of her fancies with the following -remarks: - - “The dream seemed to me to come from a mixture of the representation - of ‘Paradise Lost,’ ‘Job,’ and ‘Creation,’ with ideas such as ‘thought - which spontaneously produces its object’: ‘the gift of love,’ ‘chaos, - and cosmos.’” - -In the same way as colored splinters of glass are combined in a -kaleidoscope, in her mind fragments of philosophy, æsthetics and -religion would seem to be combined— - - “under the stimulating influence of the journey, and the countries - hurriedly seen, combined with the great silence and the indescribable - charm of the sea. ‘Ce ne fut que cela et rien de plus.’ ‘Only this, - and nothing more!’” - -With these words, Miss Miller shows us out, politely and energetically. -Her parting words in her negation, confirmed over again in English, -leave behind a curiosity; viz., what position is to be negated by these -words? “Ce ne fut que cela et rien de plus”—that is to say, really, only -“le charme impalpable de la mer”—and the young man who sang melodiously -during the night watch is long since forgotten, and no one is to know, -least of all the dreamer, that he was a morning star, who came before -the creation of a new day.[79] One should take care lest he satisfy -himself and the reader with a sentence such as “ce ne fut que cela.” -Otherwise, it might immediately happen that one would become disturbed -again. This occurs to Miss Miller too, since she allowed an English -quotation to follow,—“Only this, and nothing more,” without giving the -source, it is true. The quotation comes from an unusually effective -poem, “The Raven” by Poe. The line referred to occurs in the following: - - “While I nodded, nearly napping, suddenly there came a tapping - As of some one gently rapping, rapping at my chamber door— - ‘’Tis some visitor.’ I muttered, ‘tapping at my chamber door’— - Only this, and nothing more.” - -The spectral raven knocks nightly at his door and reminds the poet of -his irrevocably lost “Lenore.” The raven’s name is “Nevermore,” and as a -refrain to every verse he croaks his horrible “Nevermore.” Old memories -come back tormentingly, and the spectre repeats inexorably “Nevermore.” -The poet seeks in vain to frighten away the dismal guest; he calls to -the raven: - - “‘Be that word our sign of parting, bird or fiend,’ I shrieked, - upstarting— - ‘Get thee back into the tempest and the night’s Plutonian shore! - Leave no black plume as a token of that lie thy soul hath spoken! - Leave my loneliness unbroken, quit the bust above my door! - Take thy beak from out my heart, and take thy form from off my door!’ - Quoth the raven, ‘Nevermore.’” - -That quotation, which, apparently, skips lightly over the situation, -“Only this, and nothing more,” comes from a text which depicts in an -affecting manner the despair over the lost Lenore. That quotation also -misleads our poet in the most striking manner. Therefore, she -undervalues the erotic impression and the wide-reaching effect of the -commotion caused by it. It is this undervaluation, which Freud has -formulated more precisely as “repression,” which is the reason why the -erotic problem does not attain directly conscious treatment, and from -this there arise “these psychologic riddles.” The erotic impression -works in the unconscious, and, in its stead, pushes symbols forth into -consciousness. Thus, one plays hide-and-seek with one’s self. First, it -is “the morning stars which sing together”; then “Paradise Lost”; then -the erotic yearning clothes itself in an ecclesiastical dress and utters -dark words about “World Creation” and finally rises into a religious -hymn to find there, at last, a way out into freedom, a way against which -the censor of the moral personality can oppose nothing more. The hymn -contains in its own peculiar character the marks of its origin. It thus -has fulfilled itself—the “Law of the Return of the Complex.” The night -singer, in this circuitous manner of the old transference to the -Father-Priest, has become the “Eternal,” the “Creator,” the _God of -Tone, of Light, of Love_. - -The indirect course of the libido seems to be a way of sorrow; at least -“Paradise Lost” and the parallel reference to Job lead one to that -conclusion. If we take, in addition to this, the introductory intimation -of the identification with Christian, which we see concludes with -Cyrano, then we are furnished with material which pictures the indirect -course of the libido as truly a way of sorrow. It is the same as when -mankind, after the sinful fall, had the burden of the earthly life to -bear, or like the tortures of Job, who suffered under the power of Satan -and of God, and who himself, without suspecting it, became a plaything -of the superhuman forces which we no longer consider as metaphysical, -but as metapsychological. Faust also offers us the same exhibition of -God’s wager. - - _Mephistopheles_: - - What will you bet? There’s still a chance to gain him - If unto me full leave you give - Gently upon my road to train him! - - _Satan_: - - But put forth thine hand now, and touch all that he hath, and he will - curse thee to thy face.—_Job_ i: 11. - -While in Job the two great tendencies are characterized simply as good -and bad, the problem in Faust is a pronouncedly erotic one; viz., the -battle between sublimation and eros, in which the Devil is strikingly -characterized through the fitting rôle of the erotic tempter. The erotic -is lacking in Job; at the same time Job is not conscious of the conflict -within his own soul; he even continuously disputes the arguments of his -friends who wish to convince him of evil in his own heart. To this -extent, one might say that Faust is considerably more honorable since he -openly confesses to the torments of his soul. - -Miss Miller acts like Job; she says nothing, and lets the evil and the -good come from the other world, from the metapsychologic. Therefore, the -identification with Job is also significant in this respect. A wider, -and, indeed, a very important analogy remains to be mentioned. The -creative power, which love really is, rightly considered from the -natural standpoint, remains as the real attribute of the Divinity, -sublimated from the erotic impression; therefore, in the poem God is -praised throughout as Creator. - -Job offers the same illustration. Satan is the destroyer of Job’s -fruitfulness. God is the fruitful one himself, therefore, at the end of -the book, he gives forth, as an expression of his own creative power, -this hymn, filled with lofty poetic beauty. In this hymn, strangely -enough, two unsympathetic representatives of the animal kingdom, -behemoth and the leviathan, both expressive of the crudest force -conceivable in nature, are given chief consideration; the behemoth being -really the phallic attribute of the God of Creation. - - “Behold now behemoth, which I made as well as thee; - He eateth grass as an ox. - Lo, now; his strength is in his loins, - And his force is in the muscles of his belly. - He moveth his tail like a cedar: - The sinews of his thighs are knit together. - His bones are as tubes of brass; - His limbs are like bars of iron. - He is the chief of the ways of God: - He only that made him giveth him his sword.... - Behold, if a river overflow, he trembleth not; - He is confident though a Jordan swell even to his mouth. - Shall any take him when he is on the watch. - Or pierce through his nose with a snare? - Canst thou draw leviathan with a fish-hook? - Or press down his tongue with a cord?... - Lay thy hand upon him; - Remember the battle and do no more. - None is so fierce that dare stir him up: - Who then is he that can stand before me? - Who hath first given unto me, that I should repay him? - Whatsoever is under the whole heaven is mine.” - —_Job_ xl: 15–20, 23–24; xli: 1, 8, 10–11. - -God says this in order to bring his power and omnipotence impressively -before Job’s eyes. God is like the behemoth and the leviathan; the -fruitful nature giving forth abundance,—the untamable wildness and -boundlessness of nature,—and the overwhelming danger of the unchained -power.[80] - -But what has destroyed Job’s earthly paradise? The unchained power of -nature. As the poet lets it be seen here, God has simply turned his -other side outwards for once; the side which man calls the devil, and -which lets loose all the torments of nature on Job, naturally for the -purpose of discipline and training. The God who created such -monstrosities, before whom the poor weak man stiffens with anxiety, -truly must hide qualities within himself which are food for thought. -This God lives in the heart, in the unconscious, in the realm of -metapsychology. There is the source of the anxiety before the -unspeakably horrible, and of the strength to withstand the horrors. The -person, that is to say his conscious “I,” is like a plaything, like a -feather which is whirled around by different currents of air; sometimes -the sacrifice and sometimes the sacrificer, and he cannot hinder either. -The Book of Job shows us God at work both as creator and destroyer. Who -is this God? A thought which humanity in every part of the world and in -all ages has brought forth from itself and always again anew in similar -forms; a power in the other world to which man gives praise, a power -which creates as well as destroys, an idea necessary to life. Since, -psychologically understood, the divinity is nothing else than a -projected complex of representation which is accentuated in feeling -according to the degree of religiousness of the individual, so God is to -be considered as the representative of a certain sum of energy (libido). -This energy, therefore, appears projected (metaphysically) because it -works from the unconscious outwards, when it is dislodged from there, as -psychoanalysis shows. As I have earlier made apparent in the “Bedeutung -des Vaters,” the religious instinct feeds upon the incestuous libido of -the infantile period. In the principal forms of religion which now -exist, the father transference seems to be at least the moulding -influence; in older religions, it seems to be the influence of the -mother transference which creates the attributes of the divinity. The -attributes of the divinity are omnipotence, a sternly persecuting -paternalism ruling through fear (Old Testament) and a loving paternalism -(New Testament). These are the attributes of the libido in that wide -sense in which Freud has conceived this idea empirically. In certain -pagan and also in certain Christian attributes of divinity the maternal -stands out strongly, and in the former the animal also comes into the -greatest prominence.[81] Likewise, the infantile, so closely interwoven -with religious phantasies, and from time to time breaking forth so -violently, is nowhere lacking.[82] All this points to the sources of the -dynamic states of religious activity. These are those impulses which in -childhood are withdrawn from incestuous application through the -intervention of the incest barrier and which, especially at the time of -puberty, as a result of affluxes of libido coming from the still -incompletely employed sexuality, are aroused to their own peculiar -activity. As is easily understood, that which is valuable in the -God-creating idea is not the form but the power, the libido. The -primitive power which Job’s Hymn of Creation vindicates, the -unconditional and inexorable, the unjust and the superhuman, are truly -and rightly attributes of libido, which “lead us unto life,” which “let -the poor be guilty,” and against which struggle is in vain. Nothing -remains for mankind but to work in harmony with this will. Nietzsche’s -“Zarathustra” teaches us this impressively. - -We see that in Miss Miller the religious hymn arising from the -unconscious is the compensating amend for the erotic; it takes a great -part of its materials from the infantile reminiscences which she -reawakened into life by the introversion of the libido. Had this -religious creation not succeeded (and also had another sublimated -application been eliminated) then Miss Miller would have yielded to the -erotic impression, either to its natural consequence or to a negative -issue, which would have replaced the lost success in love by a -correspondingly strong sorrow. It is well known that opinions are much -divided concerning the worth of this issue of an erotic conflict, such -as Miss Miller has presented to us. It is thought to be much more -beautiful to solve unnoticed an erotic tension, in the elevated feelings -of religious poetry, in which perhaps many other people can find joy and -consolation. One is wrong to storm against this conception from the -radical standpoint of fanaticism for truth. - -I think that one should view with philosophic admiration the strange -paths of the libido and should investigate the purposes of its -circuitous ways. - -It is not too much to say that we have herewith dug up the erotic root, -and yet the problem remains unsolved. Were there not bound up with that -a mysterious purpose, probably of the greatest biological meaning, then -certainly twenty centuries would not have yearned for it with such -intense longing. Doubtless, this sort of libidian current moves in the -same direction as, taken in the widest sense, did that ecstatic ideal of -the Middle Ages and of the ancient mystery cults, one of which became -the later Christianity. There is to be seen biologically in this ideal -an exercise of psychologic projection (of the paranoidian mechanism, as -Freud would express it).[83] The projection consists in the repressing -of the conflict into the unconscious and the setting forth of the -repressed contents into seeming objectivity, which is also the formula -of paranoia. The repression serves, as is well known, for the freeing -from a painful complex from which one must escape by all means because -its compelling and oppressing power is feared. The repression can lead -to an apparent complete suppression which corresponds to a strong -self-control. Unfortunately, however, self-control has limits which are -only too narrowly drawn. Closer observation of people shows, it is true, -that calm is maintained at the critical moment, but certain results -occur which fall into two categories. - -_First_, the suppressed effect comes to the surface immediately -afterwards; seldom directly, it is true, but ordinarily in the form of a -displacement to another object (e. g. a person is, in official -relations, polite, submissive, patient, and so on, and turns his whole -anger loose upon his wife or his subordinates). - -_Second_, the suppressed effect creates compensations elsewhere. For -example, people who strive for excessive ethics, who try always to -think, feel, and act altruistically and ideally, avenge themselves, -because of the impossibility of carrying out their ideals, by subtle -maliciousness, which naturally does not come into their own -consciousness as such, but which leads to misunderstandings and unhappy -situations. Apparently, then, all of these are only “especially -unfortunate circumstances,” or they are the guilt and malice of other -people, or they are tragic complications. - -One is, indeed, freed of the conscious conflict, nevertheless it lies -invisible at one’s feet, and is stumbled over at every step. The technic -of the apparent suppressing and forgetting is inadequate because it is -not possible of achievement in the last analysis—it is in reality a mere -makeshift. The religious projection offers a much more effectual help. -In this one keeps the conflict in sight (care, pain, anxiety, and so on) -and gives it over to a personality standing outside of one’s self, the -Divinity. The evangelical command teaches us this: - - “Cast all your anxiety upon him, because he careth for you.”—_I Peter_ - v: 7. - - “In nothing be anxious; but in every thing by prayer and - supplication ... let your requests be made known unto God.”—_Phil._ - iv: 6. - -One must give the burdening complex of the soul consciously over to the -Deity; that is to say, associate it with a definite representation -complex which is set up as objectively real, as a person who answers -those questions, for us unanswerable. To this inner demand belongs the -candid avowal of sin and the Christian humility presuming such an -avowal. Both are for the purpose of making it possible for one to -examine one’s self and to know one’s self.[84] One may consider the -mutual avowal of sins as the most powerful support to this work of -education (“Confess, therefore, your sins one to another.”—James v: 16). -These measures aim at a conscious recognition of the conflicts, -thoroughly psychoanalytic, which is also _a conditio sine qua non_ of -the psychoanalytic condition of recovery. Just as psychoanalysis in the -hands of the physician, a secular method, sets up the real object of -transference as the one to take over the conflicts of the oppressed and -to solve them, so the Christian religion sets up the Saviour, considered -as real; “In whom we have redemption through his blood, the forgiveness -of sins....” (Eph. i: 7 and Col. i: 14.)[85] He is the deliverer and -redeemer of our guilt, a God who stands above sin, “who did no sin, -neither was guile found in his mouth” (Pet. ii: 22). “Who his own self -bare our sins in his body upon the tree” (Pet. ii: 24). “Therefore -Christ has been sacrificed once to take away the sins of many” (Heb. ix: -28). The God, thus thought of, is distinguished as innocent in himself -and as the self-sacrificer. (These qualities are true also for that -amount of energy—libido—which belongs to the representation complex -designated the Redeemer.) The conscious projection towards which the -Christian education aims, offers, therefore, a double benefit: first, -one is kept conscious of the conflict (sins) of two opposing tendencies -mutually resistant, and through this one prevents a known trouble from -becoming, by means of repressing and forgetting, an unknown and -therefore so much more tormenting sorrow. Secondly, one lightens one’s -burden by surrendering it to him to whom all solutions are known. One -must not forget that the individual psychologic roots of the Deity, set -up as real by the pious, are concealed from him, and that he, although -unaware of this, still bears the burden alone and is still alone with -his conflict. This delusion would lead infallibly to the speedy breaking -up of the system, for Nature cannot indefinitely be deceived, but the -powerful institution of Christianity meets this situation. The command -in the book of James is the best expression of the psychologic -significance of this: “Bear ye one another’s burdens.”[86] - -This is emphasized as especially important in order to preserve society -upright through mutual love (Transference); the Pauline writings leave -no doubt about this: - - “Through love be servants one to another.”—_Gal._ v: 13. - - “Let love of the brethren continue.”—_Heb._ xiii: 1. - - “And let us consider one another to provoke unto love and good works. - Not forgetting our own assembling together as is the custom of some, - but exhorting one another.”—_Heb._ x: 24–25. - -We might say that the real transference taught in the Christian -community is the condition absolutely necessary for the efficacy of the -miracle of redemption; the first letter of John comes out frankly with -this: - - “He that loveth his brother abideth in the light.”—_I John_ ii: 10. - - “If we love one another, God abideth in us.”—_I John_ iv: 12. - -The Deity continues to be efficacious in the Christian religion only -upon the foundation of brotherly love. Consequently, here too the -mystery of redemption is the unresisting real transference.[87] One may -properly ask one’s self, for what then is the Deity useful, if his -efficacy consists only in the _real transference_? To this also the -evangelical message has a striking answer: - - “Men are all brothers in Christ.” - - “So Christ also, having been once offered to bear the sins of many, - shall appear a second time apart from sin to them that wait for him - unto salvation.”—_Heb._ ix: 28. - -The condition of transference among brothers is to be such as between -man and Christ, a spiritual one. As the history of ancient cults and -certain Christian sects shows, this explanation of the Christian -religion is an especially important one biologically, for the -psychologic intimacy creates certain shortened ways between men which -lead only too easily to that from which Christianity seeks to release -them, namely to the sexual relation with all those consequences and -necessities under which the really already highly civilized man had to -suffer at the beginning of our Christian era. For just as the ancient -religious experience was regarded distinctly as a bodily union with the -Deity,[88] just so was worship permeated with sexuality of every kind. -Sexuality lay only too close to the relations of people with each other. -The moral degeneracy of the first Christian century produced a moral -reaction arising out of the darkness of the lowest strata of society -which was expressed in the second and third centuries at its purest in -the two antagonistic religions, Christianity on the one side, and -Mithracism on the other. These religions strove after precisely that -higher form of social intercourse symbolic of a projected “become flesh” -idea (logos), whereby all those strongest impulsive energies of the -archaic man, formerly plunging him from one passion into another,[89] -and which seemed to the ancients like the compulsion of the evil -constellations, as εἱμαρμένη,[90] and which in the sense of later ages -might be translated as the driving force of the libido,[91] the δύναμις -κινητική[92] of Zeno, could be made use of for social preservation.[93] - -It may be assumed most certainly that the domestication of humanity has -cost the greatest sacrifices. An age which produced the stoical ideal -must certainly have known why and against what it was created. The age -of Nero serves to set off effectually the famous extracts from the -forty-first letter of Seneca to Lucilius: - - “One drags the other into error, and how can we attain to salvation - when no one bids us halt, when all the world drives us in deeper?” - - “Do you ever come across a man unafraid in danger, untouched by - desires, happy in misfortune, peaceful in the midst of a storm, - elevated above ordinary mortals, on the same plane as the gods, does - not reverence seize you? Are you not compelled to say, ‘Such an - exalted being is certainly something different from the miserable body - which he inhabits?’ A divine strength rules there, such an excellent - mind, full of moderation, raised above all trivialities, which smiles - at that which we others fear or strive after: a heavenly power - animates such a person, a thing of this kind does not exist without - the coöperation of a deity. The largest part of such a being belongs - to the region from which he came. Just as the sun’s rays touch the - earth in reality and yet are at home only there from whence they come, - so an eminent holy man associates with us. He is sent to us that we - may learn to know the divine better, and although with us, still - really belongs to his original home. He looks thither and reaches - towards it; among us he walks as an exalted being.” - -The people of this age had grown ripe for identification with the λόγος -(word) “become flesh,” for the founding of a new fellowship, united by -one idea,[94] in the name of which people could love each other and call -each other brothers.[95] The old vague idea of a μεσίτης (Messiah), of a -mediator in whose name new ways of love would be created, became a fact, -and with that humanity made an immense step forward. This had not been -brought about by a speculative, completely sophisticated philosophy, but -by an elementary need in the mass of people vegetating in spiritual -darkness. The profoundest necessities had evidently driven them towards -that, since humanity did not thrive in a state of dissoluteness.[96] The -meaning of those cults—I speak of Christianity and Mithracism—is clear; -it is a moral restraint of animal impulses.[97] The dynamic appearance -of both religions betrays something of that enormous feeling of -redemption which animated the first disciples and which we to-day -scarcely know how to appreciate, for these old truths are empty to us. -Most certainly we should still understand it, had our customs even a -breath of ancient brutality, for we can hardly realize in this day the -whirlwinds of the unchained libido which roared through the ancient Rome -of the Cæsars. The civilized man of the present day seems very far -removed from that. He has become merely neurotic. So for us the -necessities which brought forth Christianity have actually been lost, -since we no longer understand their meaning. We do not know against what -it had to protect us.[98] For enlightened people, the so-called -religiousness has already approached very close to a neurosis. In the -past two thousand years Christianity has done its work and has erected -barriers of repression, which protect us from the sight of our own -“sinfulness.” The elementary emotions of the libido have come to be -unknown to us, for they are carried on in the unconscious; therefore, -the belief which combats them has become hollow and empty. Let whoever -does not believe that a mask covers our religion, obtain an impression -for himself from the appearance of our modern churches, from which style -and art have long since fled. - -With this we turn back to the question from which we digressed, namely, -whether or not Miss Miller has created something valuable with her poem. -If we bear in mind under what psychologic or moral conditions -Christianity came into existence; that is to say, at a time when fierce -brutality was an every-day spectacle, then we understand the religious -seizure of the whole personality and the worth of that religion which -defended the people of the Roman culture against the visible storms of -wickedness. It was not difficult for those people to remain conscious of -sin, for they saw it every day spread out before their eyes. The -religious product was at that time the accomplishment of the total -personality. Miss Miller not only undervalues her “sins,” but the -connection between the “depressing and unrelenting need” and her -religious product has even escaped her. Thus her poetical creation -completely loses the living value of a religious product. It is not much -more than a sentimental transformation of the erotic which is secretly -carried out close to consciousness and principally possesses the same -worth as the manifest content of the dream[99] with its uncertain and -delusive perishableness. Thus the poem is properly only a dream become -audible. - -To the degree that the modern consciousness is eagerly busied with -things of a wholly other sort than religion, religion and its object, -original sin, have stepped into the background; that is to say, into the -unconscious in great part. Therefore, to-day man believes neither in the -one nor in the other. Consequently the Freudian school is accused of an -impure phantasy, and yet one might convince one’s self very easily with -a rather fleeting glance at the history of ancient religions and morals -as to what kind of demons are harbored in the human soul. With this -disbelief in the crudeness of human nature is bound up the disbelief in -the power of religion. The phenomenon, well known to every -psychoanalyst, of the unconscious transformation of an erotic conflict -into religious activity is something _ethically wholly worthless_ and -nothing but an hysterical production. Whoever, on the other hand, to his -conscious sin just as consciously places religion in opposition, does -something the greatness of which cannot be denied. This can be verified -by a backward glance over history. Such a procedure is sound religion. -_The unconscious recasting of the erotic into something religious lays -itself open to the reproach of a sentimental and ethically worthless -pose._ - -By means of the secular practice of the naïve projection which is, as we -have seen, nothing else than a veiled or indirect real-transference -(through the spiritual, through the logos), Christian training has -produced a widespread weakening of the animal nature so that a great -part of the strength of the impulses could be set free for the work of -social preservation and fruitfulness.[100] This abundance of libido, to -make use of this singular expression, pursues with a budding renaissance -(for example Petrarch) a course which outgoing antiquity had already -sketched out as religious; viz., the way of the transference to -nature.[101] The transformation of this libidinous interest is in great -part due to the Mithraic worship, which was a nature religion in the -best sense of the word;[102] while the primitive Christians exhibited -throughout an antagonistic attitude to the beauties of this world.[103] -I remember the passage of St. Augustine mentioned by J. Burckhardt: - - “Men draw thither to admire the heights of the mountains and the - powerful waves of the sea—and to turn away from themselves.” - -The foremost authority on the Mithraic cult, Franz Cumont,[104] says as -follows: - - “The gods were everywhere and mingled in all the events of daily life. - The fire which cooked the means of nourishment for the believers and - which warmed them; the water which quenched their thirst and cleansed - them; also the air which they breathed, and the day which shone for - them, were the objects of their homage. Perhaps no religion has given - to its adherents in so large a degree as Mithracism opportunity for - prayer and motive for devotion. When the initiated betook himself in - the evening to the sacred grotto concealed in the solitude of the - forest, at every step new sensations awakened in his heart some - mystical emotion. The stars that shone in the sky, the wind that - whispered in the foliage, the spring or brook which hastened murmuring - to the valley, even the earth which he trod under his feet, were in - his eyes divine; and all surrounding nature a worshipful fear of the - infinite forces that swayed the universe.” - -These fundamental thoughts of Mithracism, which, like so much else of -the ancient spiritual life, arose again from their grave during the -renaissance are to be found in the beautiful words of Seneca:[105] - - “When you enter a grove peopled with ancient trees, higher than the - ordinary, and whose boughs are so closely interwoven that the sky - cannot be seen, the stately shadows of the wood, the privacy of the - place, and the awful gloom cannot but strike you, as with the presence - of a deity, or when we see some cave at the foot of a mountain - penetrating the rocks, not made by human hands, but hollowed out to - great depths by nature; it fills the mind with a religious fear; we - venerate the fountain-heads of great rivers; the sudden eruption of a - vast body of water from the secret places of the earth, obtains an - altar: we adore likewise the springs of warm baths, and either the - opaque quality or immense depths, hath made some lakes sacred.” - -All this disappeared in the transitory world of the Christian, only to -break forth much later when the thought of mankind had achieved that -_independence of the idea_ which could resist the æsthetic impression, -so that thought was no longer fettered by the emotional effects of the -impression, but could rise to reflective observation. Thus man entered -into a new and independent relation to nature whereby the foundation was -laid for natural science and technique. With that, however, there -entered in for the first time a displacement of the weight of interest; -there arose again real-transference which has reached its greatest -development in our time. Materialistic interest has everywhere become -paramount. Therefore, the realms of the spirit, where earlier the -greatest conflicts and developments took place, lie deserted and fallow; -the world has not only lost its God as the sentimentalists of the -nineteenth century bewail, but also to some extent has lost its soul as -well. One, therefore, cannot wonder that the discoveries and doctrines -of the Freudian school, with their wholly psychologic views, meet with -an almost universal disapproval. Through the change of the centre of -interest from the inner to the outer world, the knowledge of nature has -increased enormously in comparison with that of earlier times. By this -the anthropomorphic conception of the religious dogmas has been -definitely thrown open to question; therefore, the present-day religions -can only with the greatest difficulty close their eyes to this fact; for -not only has the intense interest been diverted from the Christian -religion, but criticism and the necessary correction have increased -correspondingly. The Christian religion seems to have fulfilled its -great biological purpose, in so far as we are able to judge. It has led -human thought to independence, and has lost its significance, therefore, -to a yet undetermined extent; in any case its dogmatic contents have -become related to Mithracism. In consideration of the fact that this -religion has rendered, nevertheless, inconceivable service to education, -one cannot reject it “eo ipso” to-day. It seems to me that we might -still make use in some way of its form of thought, and especially of its -great wisdom of life, which for two thousand years has been proven to be -particularly efficacious. The stumbling block is the _unhappy -combination of religion and morality_. That must be overcome. There -still remain traces of this strife in the soul, the lack of which in a -human being is reluctantly felt. It is hard to say in what such things -consist; for this, ideas as well as words are lacking. If, in spite of -that, I attempt to say something about it, I do it parabolically, using -Seneca’s words:[106] - - “Nothing can be more commendable and beneficial if you persevere in - the pursuit of wisdom. It is what would be ridiculous to wish for when - it is in your power to attain it. There is no need to lift up your - hands to Heaven, or to pray the servant of the temple to admit you to - the ear of the idol that your prayers may be heard the better. God is - near thee; he is with thee. Yes, Lucilius, a holy spirit resides - within us, the observer of good and evil, and our constant guardian. - And as we treat him, he treats us; no good man is without a God. Could - any one ever rise above the power of fortune without his assistance? - It is he that inspires us with thoughts, upright, just and pure. We do - not, indeed, pretend to say what God; but that a God dwells in the - breast of every good man is certain.” - - - - - CHAPTER IV - THE SONG OF THE MOTH - - -A little later Miss Miller travelled from Geneva to Paris. She says: - - “My weariness on the railway was so great that I could hardly sleep an - hour. It was terrifically hot in the ladies’ carriage.” - -At four o’clock in the morning she noticed a moth that flew against the -light in her compartment. She then tried to go to sleep again. Suddenly -the following poem took possession of her mind. - - _The Moth to the Sun_ - - “I longed for thee when first I crawled to consciousness. - My dreams were all of thee when in the chrysalis I lay. - Oft myriads of my kind beat out their lives - Against some feeble spark once caught from thee. - And one hour more—and my poor life is gone; - Yet my last effort, as my first desire, shall be - But to approach thy glory; then, having gained - One raptured glance, I’ll die content. - For I, the source of beauty, warmth and life - Have in his perfect splendor once beheld.” - -Before we go into the material which Miss Miller offers us for the -understanding of the poem, we will again cast a glance over the -psychologic situation in which the poem originated. Some months or weeks -appear to have elapsed since the last direct manifestation of the -unconscious that Miss Miller reported to us; about this period we have -had no information. We learn nothing about the moods and phantasies of -this time. If one might draw a conclusion from this silence it would be -presumably that in the time which elapsed between the two poems, really -nothing of importance had happened, and that, therefore, this poem is -again but a voiced fragment of the unconscious working of the complex -stretching out over months and years. It is highly probable that it is -concerned with the same complex as before.[107] The earlier product, a -hymn of creation full of hope, has, however, but little similarity to -the present poem. The poem lying before us has a truly hopeless, -melancholy character; moth and sun, two things which never meet. One -must in fairness ask, is a moth really expected to rise to the sun? We -know indeed the proverbial saying about the moth that flew into the -light and singed its wings, but not the legend of the moth that strove -towards the sun. Plainly, here, two things are connected in her thoughts -that do not belong together; first, the moth which fluttered around the -light so long that it burnt itself; and then, the idea of a small -ephemeral being, something like the day fly, which, in lamentable -contrast to the eternity of the stars, longs for an imperishable -daylight. This idea reminds one of Faust: - - “Mark how, beneath the evening sunlight’s glow - The green-embosomed houses glitter; - The glow retreats, done is the day of toil, - It yonder hastes, new fields of life exploring; - Ah, that no wing can lift me from the soil - Upon its track to follow, follow soaring! - Then would I see eternal Evening gild - The silent world beneath me glowing.... - Yet, finally, the weary god is sinking; - The new-born impulse fires my mind,— - I hasten on, his beams eternal drinking, - The day before me and the night behind, - Above me heaven unfurled, the floor of waves beneath me,— - A glorious dream! though now the glories fade. - Alas! the wings that lift the mind no aid - Of wings to lift the body can bequeath me.” - -Not long afterwards, Faust sees “the black dog roving there through -cornfields and stubble,” the dog who is the same as the devil, the -tempter, in whose hellish fires Faust has singed his wings. When he -believed that he was expressing his great longing for the beauty of the -sun and the earth, “he went astray thereover” and fell into the hands of -“the Evil One.” - - “Yes, resolute to reach some brighter distance, - On earth’s fair sun I turn my back.” - -This is what Faust had said shortly before, in true recognition of the -state of affairs. The honoring of the beauty of nature led the Christian -of the Middle Ages to pagan thoughts which lay in an antagonistic -relation to his conscious religion, just as once Mithracism was in -threatening competition with Christianity, for Satan often disguises -himself as an angel of light.[108] - -The longing of Faust became his ruin. The longing for the Beyond had -brought as a consequence a loathing for life, and he stood on the brink -of self-destruction.[109] The longing for the beauty of this world led -him anew to ruin, into doubt and pain, even to Marguerite’s tragic -death. His mistake was that he followed after both worlds with no check -to the driving force of his libido, like a man of violent passion. Faust -portrays once more the folk-psychologic conflict of the beginning of the -Christian era, but what is noteworthy, in a reversed order. - -Against what fearful powers of seduction Christ had to defend himself by -means of his hope of the absolute world beyond, may be seen in the -example of Alypius in Augustine. If any of us had been living in that -period of antiquity, he would have seen clearly that that culture must -inevitably collapse because humanity revolted against it. It is well -known that even before the spread of Christianity a remarkable -expectation of redemption had taken possession of mankind. The following -eclogue of Virgil might well be a result of this mood: - - “Ultima Cumæi venit jam carminis ætas;[110] - Magnus ab integro Sæclorum nascitur ordo, - Jam redit et Virgo,[111] redeunt Saturnia regna; - Jam nova progenies cælo demittitur alto. - Tu modo nascenti puero, quo ferrea primum - Desinet ac toto surget gens aurea mundo, - Casta fave Lucina: tuus jam regnat Apollo. - - “Te duce, si qua manent sceleris vestigia nostri, - Inrita perpetua solvent formidine terras. - Ille deum vitam accipiet divisque videbit - Permixtos heroas et ipse videbitur illis, - Pacatumque reget patriis virtutibus orbem.”[112] - -The turning to asceticism resulting from the general expansion of -Christianity brought about a new misfortune to many: monasticism and the -life of the anchorite.[113] - -Faust takes the reverse course; for him the ascetic ideal means death. -He struggles for freedom and wins life, at the same time giving himself -over to the Evil One; but through this he becomes the bringer of death -to her whom he loves most, Marguerite. He tears himself away from pain -and sacrifices his life in unceasing useful work, through which he saves -many lives.[114] His double mission as saviour and destroyer has already -been hinted in a preliminary manner: - - _Wagner_: - - With what a feeling, thou great man, must thou - Receive the people’s honest veneration! - - _Faust_: - - Thus we, our hellish boluses compounding, - Among these vales and hills surrounding, - Worse than the pestilence, have passed. - Thousands were done to death from poison of my giving; - And I must hear, by all the living, - The shameless murderers praised at last! - -A parallel to this double rôle is that text in the Gospel of Matthew -which has become historically significant: - - “I came not to send peace, but a sword.”—_Matt._ x: 34. - -Just this constitutes the deep significance of Goethe’s Faust, that he -clothes in words a problem of modern man which has been turning in -restless slumber since the Renaissance, just as was done by the drama of -Oedipus for the Hellenic sphere of culture. What is to be the way out -between the Scylla of renunciation of the world and the Charybdis of the -acceptance of the world? - -The hopeful tone, voiced in the “Hymn to the God of Creation,” cannot -continue very long with our author. The pose simply promises, but does -not fulfil. The old longing will come again, for it is a peculiarity of -all complexes worked over merely in the unconscious[115] that they lose -nothing of their original amount of affect. Meanwhile, their outward -manifestations can change almost endlessly. One might therefore consider -the first poem as an unconscious longing to solve the conflict through -positive religiousness, somewhat in the same manner as they of the -earlier centuries decided their conscious conflicts by opposing to them -the religious standpoint. This wish does not succeed. Now with the -second poem there follows a second attempt which turns out in a -decidedly more material way; its thought is unequivocal. Only once -“having gained one raptured glance ...” and then—to die. - -From the realms of the religious world, the attention, just as in -Faust,[116] turns towards the sun of this world, and already there is -something mingled with it which has another sense, that is to say, _the -moth which fluttered so long around the light that it burnt its wings_. - -We now pass to that which Miss Miller offers for the better -understanding of the poem. She says: - - “This small poem made a profound impression upon me. I could not, of - course, find immediately a sufficiently clear and direct explanation - for it. However, a few days later when I once more read a certain - philosophical work, which I had read in Berlin the previous winter, - and which I had enjoyed very much, (I was reading it aloud to a - friend), I came across the following words: ‘La même aspiration - passionnée de la mite vers l’étoile, de l’homme vers Dieu.’ (The same - passionate longing of the moth for the star, of man for God.) I had - forgotten this sentence entirely, but it seemed very clear to me that - precisely these words had reappeared in my hypnagogic poem. In - addition to that it occurred to me that a play seen some years - previously, ‘La Mite et La Flamme,’ was a further possible cause of - the poem. It is easy to see how often the word ‘moth’ had been - impressed upon me.” - -The deep impression made by the poem upon the author shows that she put -into it a large amount of love. In the expression “aspiration -passionnée” we meet the passionate longing of the moth for the star, of -man for God, and indeed, the moth is Miss Miller herself. Her last -observation that the word “moth” was often impressed upon her shows how -often she had noticed the word “moth” as applicable to herself. _Her -longing for God resembles the longing of the moth for the “star.”_ The -reader will recall that this expression has already had a place in the -earlier material, “when the morning stars sang together,” that is to -say, the ship’s officer who sings on deck in the night watch. The -passionate longing for God is the same as that longing for the singing -morning stars. It was pointed out at great length in the foregoing -chapter that this analogy is to be expected: “Sic parvis componere magna -solebam.” - -It is shameful or exalted just as one chooses, that the divine longing -of humanity, which is really the first thing to make it human, should be -brought into connection with an erotic phantasy. Such a comparison jars -upon the finer feelings. Therefore, one is inclined in spite of the -undeniable facts to dispute the connection. An Italian steersman with -brown hair and black moustache, and the loftiest, dearest conception of -humanity! These two things cannot be brought together; against this not -only our religious feelings revolt, but our taste also rebels. - -It would certainly be unjust to make a comparison of the two objects as -concrete things since they are so heterogeneous. One loves a Beethoven -sonata but one loves caviar also. It would not occur to any one to liken -the sonata to caviar. It is a common error for one to judge the longing -according to the quality of the object. The appetite of the gourmand -which is only satisfied with goose liver and quail is no more -distinguished than the appetite of the laboring man for corned beef and -cabbage. The longing is the same; the object changes. Nature is -beautiful only by virtue of the longing and love given her by man. The -æsthetic attributes emanating from that has influence primarily on the -libido, which alone constitutes the beauty of nature. The dream -recognizes this well when it depicts a strong and beautiful feeling by -means of a representation of a beautiful landscape. Whenever one moves -in the territory of the erotic it becomes altogether clear how little -the object and how much the love means. The “sexual object” is as a rule -overrated far too much and that only on account of the extreme degree to -which libido is devoted to the object. - -Apparently Miss Miller had but little left over for the officer, which -is humanly very intelligible. But in spite of that a deep and lasting -effect emanates from this connection which places divinity on a par with -the erotic object. The moods which apparently are produced by these -objects do not, however, spring from them, but are manifestations of her -strong love. When Miss Miller praises either God or the sun she means -her love, that deepest and strongest impulse of the human and animal -being. - -The reader will recall that in the preceding chapter the following chain -of synonyms was adduced: the singer—God of sound—singing morning -star—creator—God of Light—sun—fire—God of Love. - -At that time we had placed sun and fire in parentheses. Now they are -entitled to their right place in the chain of synonyms. With the -changing of the erotic impression from the affirmative to the negative -the symbols of light occur as the paramount object. In the second poem -where the longing is clearly exposed it is by no means the terrestrial -sun. Since the longing has been turned away from the real object, its -object has become, first of all, a subjective one, namely, God. -Psychologically, however, God is the name of a representation-complex -which is grouped around a strong feeling (the sum of libido). Properly, -the feeling is what gives character and reality to the complex.[117] -_The attributes and symbols of the divinity must belong in a consistent -manner to the feeling_ (_longing, love, libido, and so on_). If one -honors God, the sun or the fire, then one honors one’s own vital force, -the libido. It is as Seneca says: “God is near you, he is with you, in -you.” God is our own longing to which we pay divine honors.[118] If it -were not known how tremendously significant religion was, and is, this -marvellous play with one’s self would appear absurd. There must be -something more than this, however, because, notwithstanding its -absurdity, it is, in a certain sense, conformable to the purpose in the -highest degree. To bear a God within one’s self signifies a great deal; -it is a guarantee of happiness, of power, indeed even of omnipotence, as -far as these attributes belong to the Deity. To bear a God within one’s -self signifies just as much as to be God one’s self. In Christianity, -where, it is true, the grossly sensual representations and symbols are -weeded out as carefully as possible, which seems to be a continuation of -the poverty of symbols of the Jewish cult, there are to be found plain -traces of this psychology. There are even plainer traces, to be sure, in -the “becoming-one with God” in those mysteries closely related to the -Christian, where the mystic himself is lifted up to divine adoration -through initiatory rites. At the close of the consecration into the Isis -mysteries the mystic was crowned with the palm crown,[119] he was placed -on a pedestal and worshipped as Helios.[120] In the magic papyrus of the -Mithraic liturgy published by Dieterich there is the ἱερός λόγος[121] of -the consecrated one: - - Ἐγώ εἰμι σύμπλανος ὑμῖν ἀστὴρ καὶ ἐκ τοῦ βάθους ἀναλάμπων.[122] - -The mystic in religious ecstasies put himself on a plane with the stars, -just as a saint of the Middle Ages put himself by means of the stigmata -on a level with Christ. St. Francis of Assisi expressed this in a truly -pagan manner,[123] even as far as a close relationship with the brother -sun and the sister moon. These representations of “becoming-one with -God” are very ancient. The old belief removed the becoming-one with God -until the time after death; the mysteries, however, suggest this as -taking place already in this world. A very old text brings most -beautifully before one this unity with God; it is the song of triumph of -the ascending soul.[124] - - “I am the God Atum, I who alone was. - I am the God Rê at his first splendor. - I am the great God, self-created, God of Gods, - To whom no other God compares.” - - “I was yesterday and know to-morrow; the battle-ground of Gods was - made when I spoke. I know the name of that great God who tarries - therein. - - “I am that great Phoenix who is in Heliopolis, who there keeps account - of all there is, of all that exists. - - “I am the God Min, at his coming forth, who placed the feathers upon - my head.[125] - - “I am in my country, I come into my city. Daily I am together with my - father Atum.[126] - - “My impurity is driven away, and the sin which was in me is overcome. - I washed myself in those two great pools of water which are in - Heracleopolis, in which is purified the sacrifice of mankind for that - great God who abideth there. - - “I go on my way to where I wash my head in the sea of the righteous. I - arrive at this land of the glorified, and enter through the splendid - portal. - - “Thou, who standest before me, stretch out to me thy hands, it is I, I - am become one of thee. Daily am I together with my Father Atum.” - -The identification with God necessarily has as a result the enhancing of -the meaning and power of the individual.[127] That seems, first of all, -to have been really its purpose: a strengthening of the individual -against his all too great weakness and insecurity in real life. This -great megalomania thus has a genuinely pitiable background. The -strengthening of the consciousness of power is, however, only an -external result of the “becoming-one with God.” Of much more -significance are the deeper-lying disturbances in the realm of feeling. -_Whoever introverts libido—that is to say, whoever takes it away from a -real object without putting in its place a real compensation—is -overtaken by the inevitable results of introversion._ The libido, which -is turned inward into the subject, awakens again from among the sleeping -remembrances one which contains the path upon which earlier the libido -once had come to the real object. At the very first and in foremost -position it was father and mother who were the objects of the childish -love. They are unequalled and imperishable. Not many difficulties are -needed in an adult’s life to cause those memories to reawaken and to -become effectual. _In religion the regressive reanimation of the -father-and-mother imago is organized into a system._ The benefits of -religion are the benefits of parental hands; its protection and its -peace are the results of parental care upon the child; its mystic -feelings are the unconscious memories of the tender emotions of the -first childhood, just as the hymn expresses it: - - “I am in my country, I come into my city. Daily am I together with my - father Atum.”[128] - -The visible father of the world is, however, the sun, the heavenly fire; -therefore, Father, God, Sun, Fire are mythologically synonymous. The -well-known fact that in the sun’s strength the great generative power of -nature is honored shows plainly, very plainly, to any one to whom as yet -it may not be clear that in the Deity man honors his own libido, and -naturally in the form of the image or symbol of the present object of -transference. This symbol faces us in an especially marked manner in the -third Logos of the Dieterich papyrus. After the second prayer[129] stars -come from the disc of the sun to the mystic, “five-pointed, in -quantities, filling the whole air. If the sun’s disc has expanded, you -will see an immeasurable circle, and fiery gates which are shut off.” -The mystic utters the following prayer: - - Ἐπακουσόν μου, ἀκουσόν μου—ὁ συνδήσας πνεύματι τὰ πύρινα κλεῖθρα τοῦ - οὐρανοῦ, δισώματος πυρίπολε, φωτὸς κτίστα—πυρίπνοε, πυρίθυμε, - πνευματόφως, πυριχαρῆ, καλλίφως, φωτοκράτωρ, πυρισώματε, φωτοδότα, - πυρισπόρε, πυρικλόνε, φωτόβιε, πυριδῖνα, φωτοκινῆτα, κεραυνοκλόνε, - φωτὸς κλέος, αὐξησίφως, ἐνπυρισχησίφως, ἀστροδάμα.[130] - -The invocation is, as one sees, almost inexhaustible in light and fire -attributes, and can be likened in its extravagance only to the -synonymous attributes of love of the mystic of the Middle Ages. Among -the innumerable texts which might be used as an illustration of this, I -select a passage from the writings of Mechthild von Magdeburg -(1212–1277): - - “O Lord, love me excessively and love me often and long; the oftener - you love me, so much the purer do I become; the more excessively you - love me, the more beautiful I become; the longer you love me, the more - holy will I become here upon earth.” - - God answered: “That I love you often, that I have from my nature, for - I myself am love. That I love you excessively, that I have from my - desire, for I too desire that men love me excessively. That I love you - long, that I have from my everlastingness, for I am without end.”[131] - -The religious regression makes use indeed of the parent image without, -however, consciously making it an object of transference, for the incest -horror[132] forbids that. It remains rather as a synonym, for example, -of the father or of God, or of the more or less personified symbol of -the sun and fire.[133] Sun and fire—that is to say, the fructifying -strength and heat—are attributes of the libido. In Mysticism the -inwardly perceived, divine vision is often merely sun or light, and is -very little, or not at all, personified. In the Mithraic liturgy there -is found, for example, a significant quotation: - - Ἡ δὲ πορεία τῶν ὁρωμένων θεῶν διὰ τοῦ δίσκου, πατρός μου, θεοῦ - φανήσεται.[134] - -Hildegarde von Bingen (1100–1178) expresses herself in the following -manner:[135] - - “But the light I see is not local, but far off, and brighter than the - cloud which supports the sun. I can in no way know the form of this - light since I cannot entirely see the sun’s disc. But within this - light I see at times, and infrequently, another light which is called - by me the living light, but when and in what manner I see this I do - not know how to say, and when I see it all weariness and need is - lifted from me, then too, I feel like a simple girl and not like an - old woman.” - -Symeon, the New Theologian (970–1040), says the following: - - “My tongue lacks words, and what happens in me my spirit sees clearly - but does not explain. It sees the invisible, that emptiness of all - forms, simple throughout, not complex, and in extent infinite. For it - sees no beginning, and it sees no end. It is entirely unconscious of - the meanings, and does not know what to call that which it sees. - Something complete appears, it seems to me, not indeed through the - being itself, but through a participation. For you enkindle fire from - fire, and you receive the whole fire; but this remains undiminished - and undivided, as before. Similarly, that which is divided separates - itself from the first; and like something corporeal spreads itself - into several lights. This, however, is something spiritual, - immeasurable, indivisible, and inexhaustible. For it is not separated - when it becomes many, but remains undivided and is in me, and enters - within my poor heart like a sun or circular disc of the sun, similar - to the light, for it is a light.”[136] - -That that thing, perceived as inner light, as the sun of the other -world, is longing, is clearly shown by Symeon’s words:[137] - - “And following It my spirit demanded to embrace the splendor beheld, - but it found It not as creature and did not succeed in coming out from - among created beings, so that it might embrace that uncreated and - uncomprehended splendor. Nevertheless it wandered everywhere, and - strove to behold It. _It penetrated the air, it wandered over the - Heavens, it crossed over the abysses, it searched, as it seemed to it, - the ends of the world._[138] But in all of that it found nothing, for - all was created. And I lamented and was sorrowful, and my breast - burned, and I lived as one distraught in mind. But It came, as It - would, and descending like a luminous mystic cloud, It seemed to - envelop my whole head so that dismayed I cried out. But flying away - again It left me alone. And when I, troubled, sought for It, I - realized suddenly _that It was in me, myself, and in the midst of my - heart It appeared as the light of a spherical sun_.” - -In Nietzsche’s “Glory and Eternity” we meet with an essentially similar -symbol: - - “Hush! I see vastness!—and of vasty things - Shall man be done, unless he can enshrine - Them with his words? Then take the night which brings - The heart upon thy tongue, charmed wisdom mine! - - “I look above, there rolls the star-strewn sea. - O night, mute silence, voiceless cry of stars! - And lo! A sign! The heaven its verge unbars— - A shining constellation falls towards me.”[139] - -It is not astonishing if Nietzsche’s great inner loneliness calls again -into existence certain forms of thought which the mystic ecstasy of the -old cults has elevated to ritual representation. In the visions of the -Mithraic liturgy we have to deal with many similar representations which -we can now understand without difficulty as the ecstatic symbol of the -libido: - - Μετὰ δὲ τὸ ειπεῖν σε τὸν δεύτερον λόγον, ὅπου σιγὴ δὶς καὶ τὰ - ἀκόλουθα, σύρισον δὶς καὶ πόππυσον δὶς καὶ εὐθέως ὄψει ἀπὸ τοῦ δίσκου - ἀστέρας προσερχομένους πενταδακτυλιαίους πλείστους καὶ πιπλῶντας ὅλον - τὸν αέρα. Σὺ δὲ πάλιν λέγε: σιγή, σιγή. Καὶ τοῦ δίσκου ἀνοιγέντος ὄψει - ἄπειρον κύκλωμα καὶ θύρας πυρίνας ἀποκεκλεισμένας.[140] - -Silence is commanded, then the vision of light is revealed. The -similarity of the mystic’s condition and Nietzsche’s poetical vision is -surprising. Nietzsche says “constellation.” It is well known that -constellations are chiefly therio- or anthropo-morphic symbols. - -The papyrus says, ἀστέρας πενταδακτυλιαίους[141] (similar to the -“rosy-fingered” Eos), which is nothing else than an anthropomorphic -image. Accordingly, one may expect from that, that by long gazing a -living being would be formed out of the “flame image,” a “star -constellation” of therio- or anthropo-morphic nature, for the symbolism -of the libido does not end with sun, light and fire, but makes use of -wholly other means of expression. I yield precedence to Nietzsche: - - _The Beacon_[142] - - “Here, where the island grew amid the seas, - A sacrificial rock high-towering, - Here under darkling heavens, - Zarathustra lights his mountain-fires. - - “These flames with grey-white belly, - In cold distances sparkle their desire, - Stretches its neck towards ever purer heights— - A snake upreared in impatience: - - “This signal I set up there before me. - This flame is mine own soul, - Insatiable for new distances, - Speeding upward, upward its silent heat. - - “At all lonely ones I now throw my fishing rod. - Give answer to the flame’s impatience, - Let me, the fisher on high mountains, - Catch my seventh, last solitude!” - -Here libido becomes fire, flame and snake. The Egyptian symbol of the -“living disc of the sun,” the disc with the two entwining snakes, -contains the combination of both the libido analogies. The disc of the -sun with its fructifying warmth is analogous to the fructifying warmth -of love. The comparison of the libido with sun and fire is in reality -analogous. - -There is also a “causative” element in it, for sun and fire as -beneficent powers are objects of human love; for example, the sun-hero -Mithra is called the “well-beloved.” In Nietzsche’s poem the comparison -is also a causative one, but this time in a reversed sense. The -comparison with the snake is unequivocally phallic, corresponding -completely with the tendency in antiquity, which was to see in the -symbol of the phallus the quintessence of life and fruitfulness. _The -phallus is the source of life and libido, the great creator and worker -of miracles_, and as such it received reverence everywhere. We have, -therefore, three designating symbols of the libido: First, the -_comparison by analogy_, as sun and fire. Second, the _comparisons based -on causative relations_, as A: Object comparison. The libido is -designated by its object, for example, the beneficent sun. B: _The -subject comparison_, in which the libido is designated by its place of -origin or by analogies of this, for example, by phallus or (analogous) -snake. - -To these two fundamental forms of comparison still a third is added, in -which the “tertium comparationis” is _the activity_; for example, the -libido is dangerous when fecundating like the bull—through the power of -its passion—like the lion, like the raging boar when in heat, like the -ever-rutting ass, and so on. - -This activity comparison can belong equally well to the category of the -analogous or to the category of the causative comparisons. _The -possibilities of comparison mean just as many possibilities for symbolic -expression_, and from this basis all the infinitely varied symbols, so -far as they are libido images, may properly be reduced to a very simple -root, that is, just to _libido and its fixed primitive qualities_. This -psychologic reduction and simplification is in accordance with the -historic efforts of civilization to unify and simplify, to syncretize, -the endless number of the gods. We come across this desire as far back -as the old Egyptians, where the unlimited polytheism as exemplified in -the numerous demons of places finally necessitated simplification. All -the various local gods, Amon of Thebes, Horus of Edfu, Horus of the -East, Chnum of Elephantine, Atum of Heliopolis, and others,[143] became -identified with the sun God Rê. In the hymns to the sun the composite -being Amon-Rê-Harmachis-Atum was invoked as “the only god which truly -lives.”[144] - -Amenhotep IV (XVIII dynasty) went the furthest in this direction. He -replaced all former gods by the “living great disc of the sun,” the -official title reading: - - “The sun ruling both horizons, triumphant in the horizon in his name; - the glittering splendor which is in the sun’s disc.” - -“And, indeed,” Erman adds,[145] “the sun, as a God, should not be -honored, but the sun itself as a planet which imparts through its -rays[146] the infinite life which is in it to all living creatures.” - -Amenhotep IV by his reform completed a work which is psychologically -important. He united all the bull,[147] ram,[148] crocodile[149] and -pile-dwelling[150] gods into the disc of the sun, and made it clear that -their various attributes were compatible with the sun’s attributes.[151] -A similar fate overtook the Hellenic and Roman polytheism through the -syncretistic efforts of later centuries. The beautiful prayer of -Lucius[152] to the queen of the Heavens furnishes an important proof of -this: - - “Queen of Heaven, whether thou art the genial Ceres, the prime parent - of fruits;—or whether thou art celestial Venus;—or whether thou art - the sister of Phœbus;—or whether thou art Proserpina, terrific with - midnight howlings—with that feminine brightness of thine illuminating - the walls of every city.”[153] - -This attempt to gather again into a few units the religious thoughts -which were divided into countless variations and personified in -individual gods according to their polytheistic distribution and -separation makes clear the fact that already at an earlier time -analogies had formally arisen. Herodotus is rich in just such -references, not to mention the systems of the Hellenic-Roman world. -Opposed to the endeavor to form a unity there stands a still stronger -endeavor to create again and again a multiplicity, so that even in the -so-called severe monotheistic religions, as Christianity, for example, -the polytheistic tendency is irrepressible. The Deity is divided into -three parts at least, to which is added the feminine Deity of Mary and -the numerous company of the lesser gods, the angels and saints, -respectively. These two tendencies are in constant warfare. There is -only one God with countless attributes, or else there are many gods who -are then simply known differently, according to locality, and personify -sometimes this, sometimes that attribute of the fundamental thought, an -example of which we have seen above in the Egyptian gods. - -With this we turn once more to Nietzsche’s poem, “The Beacon.” We found -the flame there used as an image of the libido, theriomorphically -represented as a snake (also as an image of the soul:[154] “This flame -is mine own soul”). We saw that the snake is to be taken as a phallic -image of the libido (upreared in impatience), and that this image, also -an attribute of the conception of the sun (the Egyptian sun idol), is an -image of the libido in the combination of sun and phallus. It is not a -wholly strange conception, therefore, that the sun’s disc is represented -with a penis, as well as with hands and feet. We find proof for this -idea in a peculiar part of the Mithraic liturgy: ὁμοίως δὲ καὶ ὁ -καλούμενος αὐλός, ἡ ἀρχὴ τοῦ λειτουργοῦντος ἀνέμου. Ὄψει γὰρ ἀπὸ τοῦ -δίσκου ὡς αὐλὸν κρεμάμενον.[155] - -This extremely important vision of a tube hanging down from the sun -would produce in a religious text, such as that of the Mithraic liturgy, -a strange and at the same time meaningless effect if it did not have the -phallic meaning. The tube is the place of origin of the wind. The -phallic meaning seems very faint in this idea, but one must remember -that the wind, as well as the sun, is a fructifier and creator. This has -already been pointed out in a footnote.[156] There is a picture by a -Germanic painter of the Middle Ages of the “conceptio immaculata” which -deserves mention here. The conception is represented by a tube or pipe -coming down from heaven and passing beneath the skirt of Mary. Into this -flies the Holy Ghost in the form of a dove for the impregnation of the -Mother of God.[157] - -Honegger discovered the following hallucination in an insane man -(paranoid dement): The patient sees in the sun an “upright tail” similar -to an erected penis. When he moves his head back and forth, then, too, -the sun’s penis sways back and forth in a like manner, and out of that -the wind arises. This strange hallucination remained unintelligible to -us for a long time until I became acquainted with the Mithraic liturgy -and its visions. This hallucination threw an illuminating light, as it -appears to me, upon a very obscure place in the text which immediately -follows the passage previously cited: - - εἰς δὲ τὰ μέρη τὰ πρὸς λίβα ἀπέραντον οἷον ἀπηλιώτην. Ἐὰν ᾖ - κεκληρώμενος εἰς δὲ τὰ μέρη τοῦ ἀπηλιώτου ὁ ἕτερος, ὁμοίως εἰς τὰ μέρη - τὰ ἐκείνου ὄψει τὴν ἀποφορὰν τοῦ ὁρμάτος. - -Mead translates this very clearly:[158] - - “And towards the regions westward, as though it were an infinite - Eastwind. But if the other wind, towards the regions of the East, - should be in service, in the like fashion shalt thou see towards the - regions of that side the converse of the sight.” - -In the original ὅραμα is the vision, the thing seen. ἀποφορά means -properly the carrying away. The sense of the text, according to this, -might be: the thing seen may be carried or turned sometimes here, -sometimes there, according to the direction of the wind. The ὅραμα is -the tube, “the place of origin of the wind,” which turns sometimes to -the east, sometimes to the west, and, one might add, generates the -corresponding wind. The vision of the insane man coincides astonishingly -with this description of the movement of the tube.[159] - -The various attributes of the sun, separated into a series, appear one -after the other in the Mithraic liturgy. According to the vision of -Helios, seven maidens appear with the heads of snakes, and seven gods -with the heads of black bulls. - -It is easy to understand the maiden as a symbol of the libido used in -the sense of causative comparison. The snake in Paradise is usually -considered as feminine, as the seductive principle in woman, and is -represented as feminine by the old artists, although properly the snake -has a phallic meaning. Through a similar change of meaning the snake in -antiquity becomes the symbol of the earth, which on its side is always -considered feminine. The bull is the well-known symbol for the -fruitfulness of the sun. The bull gods in the Mithraic liturgy were -called κνωθακοφύλακες, “guardians of the axis of the earth,” by whom the -axle of the orb of the heavens was turned. The divine man, Mithra, also -had the same attributes; he is sometimes called the “Sol invictus” -itself, sometimes the mighty companion and ruler of Helios; he holds in -his right hand the “bear constellation, which moves and turns the -heavens.” The bull-headed gods, equally ἱεροὶ καὶ ἄλκιμοι νεανίαι with -Mithra himself, to whom the attribute νεώτερος, “young one,” “the -newcomer,” is given, are merely attributive components of the same -divinity. The chief god of the Mithraic liturgy is himself subdivided -into Mithra and Helios; the attributes of each of these are closely -related to the other. Of Helios it is said: ὄψει θεὸν νεώτερον εὐειδῆ -πυρινότριχα ἐν χιτῶνι λευκῷ καὶ χλαμύδι κοκκίνῃ, ἔχοντα πύρινον -στέφανον.[160] - -Of Mithra it is said: ὄψει θεὸν ὑπερμεγέθη, φωτινὴν ἔχοντα τὴν ὄψιν, -νεώτερον, χρυσοκόμαν, ἐν χιτῶνι λευκῳ καὶ χρυσῳ στεφάνῳ καὶ ἀναξυρίσι, -κατέχοντα τῇ δεξιᾷ χειρὶ μόσχου ὦμόν χρύσεον, ὅς ἐστιν ἄρκτος ἡ κινοῦσα -καὶ ἀντιστρέφουσα τὸν οὐρανόν, κατὰ ὥραν ἀναπολεύουσα καὶ καταπολεύουσα. -ἔπειτα ὄψει αὐτοῦ ἐκ τῶν ὀμμάτων ἀστραπὰς καὶ ἐκ τοῦ σώματος ἀστέρας -ἁλλομένους.[161] - -If we place fire and gold as essentially similar, then a great accord is -found in the attributes of the two gods. To these mystical pagan ideas -there deserve to be added the probably almost contemporaneous vision of -Revelation: - - “And being turned, I saw seven golden candlesticks. And in the midst - of the candlesticks[162] one like unto the son of man, clothed with a - garment down to the foot, and girt about at the breasts with a golden - girdle. And his head and his hair were white as white wool, white as - snow, and his eyes were as a flame of fire. And his feet like unto - burnished brass, as if it had been refined in a furnace; and his voice - as the sound of many waters. And he had in his right hand seven - stars,[163] and out of his mouth proceeded a sharp two-edged - sword,[164] and his countenance was as the sun shineth in his - strength.”—_Rev._ i: 12 ff. - - “And I looked, and beheld a white cloud, and upon the cloud I saw one - sitting like unto the son of man, having on his head a golden crown, - and in his hand a sharp sickle.”[165]—_Rev._ xiv: 14. - - “And his eyes were as a flame of fire, and upon his head were many - diadems. And he was arrayed in a garment[166] sprinkled with blood.... - And the armies which were in heaven followed him upon white horses, - clothed in fine linen,[167] white and pure. And out of his mouth - proceeded a sharp sword.”—_Rev._ xix: 12–15. - -One need not assume that there is a direct dependency between the -Apocalypse and the Mithraic liturgy. The visionary images of both texts -are developed from a source, not limited to one place, but found in the -soul of many divers people, because the symbols which arise from it are -too typical for it to belong to one individual only. I put these images -here to show how the primitive symbolism of light gradually developed, -with the increasing depth of the vision, into the idea of the sun-hero, -the “well-beloved.”[168] The development of the symbol of light is -thoroughly typical. In addition to this, perhaps I might call to mind -the fact that I have previously pointed out this course with numerous -examples,[169] and, therefore, I can spare myself the trouble of -returning to this subject.[170] These visionary occurrences are the -psychological roots of the sun-coronations in the mysteries. Its rite is -religious hallucination congealed into liturgical form, which, on -account of its great regularity, could become a generally accepted outer -form. After all this, it is easily understood how the ancient Christian -Church, on one side, stood in an especial bond to Christ as “sol novus,” -and, on the other side, had a certain difficulty in freeing itself from -the earthly symbols of Christ. Indeed Philo of Alexandria saw in the sun -the image of the divine logos or of the Deity especially (“De Somniis,” -1:85). In an Ambrosian hymn Christ is invoked by “O sol salutis,” and so -on. At the time of Marcus Aurelius, Meliton, in his work,[171] περὶ -λούτρου, called Christ the Ἥλιος ἀνατολης ... μόνος ἥλιος οὗτος -ἀνέτειλεν ἀπ’ οὐρανοῦ.[172] - -Still more important is a passage from Pseudo-Cyprian:[173] - - “O quam præclara providentia ut illo die quo factus est sol, in ipso - die nasceretur Christus, v. Kal. Apr. feria IV, et ideo de ipso ad - plebem dicebat Malachias propheta: ‘Orietur vobis sol iustitiæ et - curatio est in pennis ejus,’ hic est sol iustitiæ cuius in pennis - curatio præostendebatur.”[174][175] - -In a work nominally attributed to John Chrysostomus, “De Solstitiis et -Aequinoctiis,”[176] occurs this passage: - - “Sed et dominus nascitur mense Decembri hiemis tempore, VIII. Kal. - Januarias, quando oleæ maturæ præmuntur ut unctio, id est Chrisma, - nascatur—sed et Invicti natalem appellant. Quis utique tam invictus - nisi dominus noster qui mortem subactam devicit? Vel quod dicant Solis - esse natalem, ipse est sol iustitiæ, de quo Malachias propheta dixit: - ‘Dominus lucis ac noctis conditor et discretor qui a propheta Sol - iustitiæ cognominatus est.’”[177] - -According to the testimony of Eusebius of Alexandria, the Christians -also shared in the worship of the rising sun, which lasted into the -fifth century: - - οὐαῖ τοῖς προσκυνοῦσι τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας. - Πολλοὺς γὰρ οἶδα τοὺς προσκυνοῦντας καὶ εὐχομένους εἰς τὸν ἥλιον. Ἤδη - γὰρ ἀνατείλαντος τοῦ ἡλίου, προσεύχονται καὶ λέγουσιν “Ἐλέησον ἡμᾶς” - καὶ οὐ μόνον Ἡλιογνώσται καὶ αἱρετικοὶ τοῦτο ποιοῦσιν ἀλλὰ καὶ - χριστιανοὶ καὶ ἀφέντες τὴν πίστιν τοῖς αἱρετικοῖς συναμίγνυνται.[178] - -Augustine preached emphatically to the Christians: - - “Non est Dominus Sol factus sed per quem Sol factus est—ne quis - carnaliter sapiens Solem istum (Christum) intelligendum putaret.” - -Art has preserved much of the remnants of sun-worship,[179] thus the -nimbus around the head of Christ and the halo of the saints in general. -The Christian legends also attribute many fire and light symbols to the -saints.[180] The twelve apostles, for example, are likened to the twelve -signs of the zodiac, and are represented, therefore, with a star over -the head.[181] - -It is not to be wondered at that the heathen, as Tertullian avows, -considered the sun as the Christian God. Among the Manichaeans God was -really the sun. One of the most remarkable works extant, where the -Pagan, Asiatic, Hellenic and Christian intermingle, is the Ἐξήγησις περὶ -των ἐν Περσίδι πραχθέντων, edited by Wirth.[182] This is a book of -fables, but, nevertheless, a mine for near-Christian phantasies, which -gives a profound insight into Christian symbolism. In this is found the -following magical dedication: Διὶ Ἡλίῳ θεῳ μεγάλῳ βασιλεῖ Ἰησοῦ—.[183] -In certain parts of Armenia the rising sun is still worshipped by -Christians, that “it may let its foot rest upon the faces of the -worshippers.”[184] The foot occurs as an anthropomorphic attribute, and -we have already met the theriomorphic attribute in the feathers and the -sun phallus. Other comparisons of the sun’s ray, as knife, sword, arrow, -and so on, have also, as we have learned from the psychology of the -dream, a phallic meaning at bottom. This meaning is attached to the foot -as I here point out,[185] and also to the feathers, or hair, of the sun, -which signify the power or strength of the sun. I refer to the story of -Samson, and to that of the Apocalypse of Baruch, concerning the phœnix -bird, which, flying before the sun, loses its feathers, and, exhausted, -is strengthened again in an ocean bath at evening. - -Under the symbol of “moth and sun” we have dug down into the historic -depths of the soul, and in doing this we have uncovered an old buried -idol, the youthful, beautiful, fire-encircled and halo-crowned sun-hero, -who, forever unattainable to the mortal, wanders upon the earth, causing -night to follow day; winter, summer; death, life; and who returns again -in rejuvenated splendor and gives light to new generations. The longing -of the dreamer concealed behind the moth stands for him. - -The ancient pre-Asiatic civilizations were acquainted with a sun-worship -having the idea of a God dying and rising again (Osiris, Tammuz, -Attis-Adonis),[186] Christ, Mithra and his bull,[187] Phœnix and so on. -The beneficent power as well as the destroying power was worshipped in -fire. The forces of nature always have two sides, as we have already -seen in the God of Job. This reciprocal bond brings us back once more to -Miss Miller’s poem. Her reminiscences support our previous supposition, -that the symbol of moth and sun is a condensation of two ideas, about -one of which we have just spoken; the other is the moth and the flame. -As the title of a play, about the contents of which the author tells us -absolutely nothing, “Moth and Flame” may easily have the well-known -erotic meaning of flying around the flame of passion until one’s wings -are burned. The passionate longing, that is to say, the libido, has its -two sides; it is power which beautifies everything, and which under -other circumstances destroys everything. It often appears as if one -could not accurately understand in what the destroying quality of the -creative power consists. A woman who gives herself up to passion, -particularly under the present-day condition of culture, experiences the -destructive side only too soon. One has only to imagine one’s self a -little away from the every-day moral conditions in order to understand -what feelings of extreme insecurity overwhelm the individual who gives -himself unconditionally over to Fate. - -To be fruitful means, indeed, to destroy one’s self, because with the -rise of the succeeding generation the previous one has passed beyond its -highest point; thus our descendants are our most dangerous enemies, whom -we cannot overcome, for they will outlive us, and, therefore, without -fail, will take the power from our enfeebled hands. The anxiety in the -face of the erotic fate is wholly understandable, for there is something -immeasurable therein. Fate usually hides unknown dangers, and the -perpetual hesitation of the neurotic to venture upon life is easily -explained by his desire to be allowed to stand still, so as not to take -part in the dangerous battle of life.[188] _Whoever renounces the chance -to experience must stifle in himself the wish for it, and, therefore, -commits a sort of self-murder._ From this the death phantasies which -readily accompany the renunciation of the erotic wish are made clear. In -the poem _Miss Miller has voiced these phantasies_. - -She adds further to the material with the following: - - “I had been reading a selection from one of Byron’s poems which - pleased me very much and made a deep and lasting impression. Moreover, - the rhythm of my last two verses, ‘For I the source, etc.,’ and the - two lines of Byron’s are very similar. - - ‘Now let me die as I have lived in faith, - Nor tremble though the universe should quake.’” - -This reminiscence with which the series of ideas is closed confirms the -death phantasies which follow from renunciation of the erotic wish. The -quotation comes—which Miss Miller did not mention—from an uncompleted -poem of Byron’s called “Heaven and Earth.”[189] The whole verse follows: - - “Still blessed be the Lord, - For what is passed, - For that which is; - For all are His, - From first to last— - Time—Space—Eternity—Life—Death— - The vast known and immeasurable unknown - He made and can unmake, - And shall I for a little gasp of breath - Blaspheme and groan? - No, let me die as I have lived in faith, - Nor quiver though the universe may quake!” - -The words are included in a kind of praise or prayer, spoken by a -“mortal” who is in hopeless flight before the mounting deluge. Miss -Miller puts herself in the same situation in her quotation; that is to -say, she readily lets it be seen that her feeling is similar to the -despondency of the unhappy ones who find themselves hard pressed by the -threatening mounting waters of the deluge. With this the writer allows -us a deep look into the dark abyss of her longing for the sun-hero. We -see that her longing is in vain; she is a mortal, only for a short time -borne upwards into the light by means of the highest longing, and then -sinking to death, or, much more, urged upwards by the fear of death, -like the people before the deluge, and in spite of the desperate -conflict, irretrievably given over to destruction. This is a mood which -recalls vividly the closing scene in “Cyrano de Bergerac”:[190] - - _Cyrano_: - - Oh, mais ... puisqu’elle est en chemin, - Je l’attendrai debout ... et l’épée à la main. - - Que dites-vous?... C’est inutile? Je le sais. - Mais on ne se bat pas dans l’espoir du succès. - Non, non. C’est bien plus beau lorsque c’est inutile. - - Je sais bien qu’à la fin vous me mettrez à bas.... - -We already know sufficiently well what longing and what impulse it is -that attempts to clear a way for itself to the light, but that it may be -realized quite clearly and irrevocably, it is shown plainly in the -quotation “No, let me die,” which confirms and completes all earlier -remarks. The divine, the “much-beloved,” who is honored in the image of -the sun, is also the goal of the longing of our poet. - -Byron’s “Heaven and Earth” is a mystery founded on the following passage -from Genesis, chapter vi:2: “And it came to pass ... that the sons of -God saw the daughters of men that they were fair, and they took them -wives of all that they chose.” Byron offers as a further motif for his -poem the following passage from Coleridge: “_And woman wailing for her -Demon lover_.” Byron’s poem is concerned with two great events, one -psychologic and one telluric; the passion which throws down all -barriers; and all the terrors of the unchained powers of nature: a -parallel which has already been introduced into our earlier discussion. -The angels Samiasa and Azaziel burn with sinful love for the beautiful -daughters of Cain, Anah and Aholibama, and force a way through the -barrier which is placed between mortal and immortal. They revolt as -Lucifer once did against God, and the archangel Raphael raises his voice -warningly: - - “But man hath listened to his voice - And ye to woman’s—beautiful she is, - The serpent’s voice less subtle than her kiss. - The snake but vanquished dust; but she will draw - A second host from heaven to break heaven’s law.” - -The power of God is threatened by the seduction of passion; a second -fall of angels menaces heaven. Let us translate this mythologic -projection back into the psychologic, from whence it originated. Then it -would read: the power of the good and reasonable ruling the world wisely -is threatened by the chaotic primitive power of passion; therefore -passion must be exterminated; that is to say, projected into mythology. -The race of Cain and the whole sinful world must be destroyed from the -roots by the deluge. It is the inevitable result of that sinful passion -which has broken through all barriers. Its counterpart is the sea and -the waters of the deep and the floods of rain,[191] the generating, -fructifying and “maternal waters,” as the Indian mythology refers to -them. Now they leave their natural bounds and surge over the mountain -tops, engulfing all living things; for passion destroys itself. The -libido is God and Devil. With the destruction of the sinfulness of the -libido an essential portion of the libido would be destroyed. Through -the loss of the Devil, God himself suffered a considerable loss, -somewhat like an amputation upon the body of the Divinity. The -mysterious hint in Raphael’s lament concerning the two rebels, Samiasa -and Azaziel, suggests this. - - “... Why, - Cannot this earth be made, or be destroyed, - Without involving ever some vast void - In the immortal ranks?...” - -Love raises man, not only above himself, but also above the bounds of -his mortality and earthliness, up to divinity itself, and in the very -act of raising him it destroys him. Mythologically, this -self-presumption finds its striking expression in the building of the -heaven-high tower of Babel, which brings confusion to mankind.[192] In -Byron’s poem it is the sinful ambition of the race of Cain, for love of -which it makes even the stars subservient and leads away the sons of God -themselves. If, indeed, longing for the highest things—if I may speak -so—is legitimate, then it lies in the circumstances that it leaves its -human boundaries, that of sinfulness, and, therefore, destruction. The -longing of the moth for the star is not absolutely pure and transparent, -but glows in sultry mist, for man continues to be man. Through the -excess of his longing he draws down the divine into the corruption of -his passion;[193] therefore, he seems to raise himself to the Divine; -but with that his humanity is destroyed. Thus the love of Anah and -Aholibama for their angels becomes the ruin of gods and men. The -invocation with which Cain’s daughters implore their angels is -psychologically an exact parallel to Miss Miller’s poem. - - _Anah_:[194] - - Seraph! - From thy sphere! - Whatever star[195] contains thy glory. - - In the eternal depths of heaven - Albeit thou watchest with the ‘seven,’ - Though through space infinite and hoary - Before thy bright wings worlds will be driven, - - Yet hear! - Oh! think of her who holds thee dear! - - And though she nothing is to thee, - Yet think that thou art all to her. - - · · · · · - - Eternity is in thy years, - Unborn, undying beauty in thine eyes; - With me thou canst not sympathize, - Except in love, and there thou must - Acknowledge that more loving dust - Ne’er wept beneath the skies. - Thou walkest thy many worlds,[196] thou seest - The face of him who made thee great, - As he hath made of me the least - Of those cast out from Eden’s gate; - - Yet, Seraph, dear! - Oh hear! - For thou hast loved me, and I would not die - Until I know what I must die in knowing, - That thou forgettest in thine eternity - Her whose heart death could not keep from o’erflowing - For thee, immortal essence as thou art,[197] - Great is their love who love in sin and fear; - And such, I feel, are waging in my heart - A war unworthy: to an Adamite - Forgive, my Seraph! that such thoughts appear. - For sorrow is our element.... - - · · · · · - - The hour is near - Which tells me we are not abandoned quite. - Appear! Appear! - Seraph! - My own Azaziel! be but here, - And leave the stars to their own light. - - _Aholibama_: - - I call thee, I await thee and I love thee. - - · · · · · - - Though I be formed of clay, - And thou of beams[198] - More bright than those of day on Eden’s streams, - Thine immortality cannot repay - With love more warm than mine - My love. There is a ray[199] - In me, which though forbidden yet to shine, - I feel was lighted at thy God’s and mine.[200] - It may be hidden long: death and decay - Our mother Eve bequeathed us—but my heart - Defies it: though this life must pass away, - Is that a cause for thee and me to part? - - · · · · · - - I can share all things, even immortal sorrow; - For thou hast ventured to share life with me, - And shall I shrink from thine eternity? - No, though the serpent’s sting[201] should pierce me through, - And thou thyself wert like the serpent, coil - Around me still.[202] And I will smile - And curse thee not, but hold - Thee in as warm a fold - As—but descend and prove - A mortal’s love - For an immortal.... - -The apparition of both angels which follows the invocation is, as -always, a shining vision of light. - - _Aholibama_: - - The clouds from off their pinions flinging - As though they bore to-morrow’s light. - - _Anah_: - - But if our father see the sight! - - _Aholibama_: - - He would but deem it was the moon - Rising unto some sorcerer’s tune - An hour too soon. - - · · · · · - - _Anah_: - - Lo! They have kindled all the west, - Like a returning sunset.... - On Ararat’s late secret crest - A wild and many colored bow, - The remnant of their flashing path, - Now shines!... - -At the sight of this many-colored vision of light, where both women are -entirely filled with desire and expectation, Anah makes use of a simile -full of presentiment, which suddenly allows us to look down once more -into the dismal dark depths, out of which for a moment the terrible -animal nature of the mild god of light emerges. - - “... and now, behold! it hath - Returned to night, as rippling foam, - Which the leviathan hath lashed - From his unfathomable home, - When sporting on the face of the calm deep, - Subsides soon after he again hath dash’d - Down, down to where the ocean’s fountains sleep.” - -Thus like the leviathan! We recall this overpowering weight in the scale -of God’s justice in regard to the man Job. There, where the deep sources -of the ocean are, the leviathan lives; from there the all-destroying -flood ascends, the all-engulfing flood of animal passion. That stifling, -compressing feeling[203] of the onward-surging impulse is projected -mythologically as a flood which, rising up and over all, destroys all -that exists, in order to allow a new and better creation to come forth -from this destruction. - - _Japhet_: - - The eternal will - Shall deign to expound this dream - Of good and evil; and redeem - Unto himself all times, all things; - - And, gather’d under his almighty wings, - Abolish hell! - And to the expiated Earth - Restore the beauty of her birth. - - _Spirits_: - - And when shall take effect this wondrous spell? - - _Japhet_: - - When the Redeemer cometh; first in pain - And then in glory. - - _Spirits_: - - New times, new climes, new arts, new men, but still - The same old tears, old crimes, and oldest ill, - Shall be amongst your race in different forms; - But the same mortal storms - Shall oversweep the future, as the waves - In a few hours the glorious giants’ graves. - -The prophetic visions of Japhet have almost prophetic meaning for our -poetess; with the death of the moth in the light, evil is once more laid -aside; the complex has once again, even if in a censored form, expressed -itself. With that, however, the problem is not solved; all sorrow and -every longing begins again from the beginning, but there is “Promise in -the Air”—the premonition of the Redeemer, of the “Well-beloved,” of the -Sun-hero, who again mounts to the height of the sun and again descends -to the coldness of the winter, who is the light of hope from race to -race, the image of the libido. - - - - - PART II - - - - - CHAPTER I - ASPECTS OF THE LIBIDO - - -Before I enter upon the contents of this second part, it seems necessary -to cast a backward glance over the singular train of thought which the -analysis of the poem “The Moth to the Sun” has produced. Although this -poem is very different from the foregoing Hymn of Creation, closer -investigation of the “longing for the sun” has carried us into the realm -of the fundamental ideas of religion and astral mythology, which ideas -are closely related to those considered in the first poem. The creative -God of the first poem, whose dual nature, moral and physical, was shown -especially clearly to us by Job, has in the second poem a new -qualification of astral-mythological, or, to express it better, of -astrological character. The God becomes the sun, and in this finds an -adequate natural expression quite apart from the moral division of the -God idea into the heavenly father and the devil. The sun is, as Renan -remarked, really the only rational representation of God, whether we -take the point of view of the barbarians of other ages or that of the -modern physical sciences. In both cases the sun is the parent God, -mythologically predominantly the Father God, from whom all living things -draw life; He is the fructifier and creator of all that lives, the -source of energy of our world. The discord into which the soul of man -has fallen through the action of moral laws[204] can be resolved into -complete harmony through the sun as the natural object which obeys no -human moral law. The sun is not only beneficial, but also destructive; -therefore the zodiacal representation of the August heat is the -herd-devouring lion whom the Jewish hero Samson[205] killed in order to -free the parched earth from this plague. Yet it is the harmonious and -inherent nature of the sun to scorch, and its scorching power seems -natural to men. It shines equally on the just and on the unjust, and -allows useful living objects to flourish as well as harmful ones. -Therefore, the sun is adapted as is nothing else to represent the -visible God of this world. That is to say, that driving strength of our -own soul, which we call libido, and whose nature it is to allow the -useful and injurious, the good and the bad to proceed. That this -comparison is no mere play of words is taught us by the mystics. When by -looking inwards (introversion) and going down into the depths of their -own being they find “in their heart” the image of the Sun, they find -their own love or libido, which with reason, I might say with physical -reason, is called the Sun; for our source of energy and life is the Sun. -Thus our life substance, as an energic process, is entirely Sun. Of what -special sort this “Sun energy” seen inwardly by the mystic is, is shown -by an example taken from the Hindoo mythology.[206] From the explanation -of Part III of the “Shvetâshvataropanishad” we take the following -quotation, which relates to the Rudra:[207] - - (2) “Yea, the one Rudra who all these worlds with ruling power doth - rule, stands not for any second. Behind those that are born he stands; - at ending time ingathers all the worlds he hath evolved, protector - (he). - - (3) “He hath eyes on all sides, on all sides surely hath faces, arms - surely on all sides, on all sides feet. With arms, with wings he - tricks them out, creating heaven and earth, the only God. - - (4) “Who of the gods is both the source and growth, the Lord of all, - the Rudra. Mighty seer; who brought the shining germ of old into - existence—may he with reason pure conjoin us.”[208] - -These attributes allow us clearly to discern the all-creator and in him -the Sun, which has wings and with a thousand eyes scans the world.[209] - -The following passages confirm the text and join to it the idea most -important for us, that God is also contained in the individual creature: - - (7) “Beyond this (world) the Brahman beyond, the mighty one, in every - creature hid according to its form, the one encircling Lord of all, - Him having known, immortal they become. - - (8) “I know this mighty man, Sun-like, beyond the darkness, Him (and - him) only knowing, one crosseth over death; no other path (at all) is - there to go. - - (11) “... spread over the universe is He the Lord therefore as - all-pervader, He’s benign.” - -The powerful God, the equal of the Sun, is in that one, and whoever -knows him is immortal.[210] Going on further with the text, we come upon -a new attribute, which informs us in what form and manner Rudra lived in -men. - - (12) “The mighty monarch, He, the man, the one who doth the essence - start towards that peace of perfect stainlessness, lordly, exhaustless - light. - - (13) “The Man, the size of a thumb, the inner self, sits ever in the - heart of all that’s born, by mind, mind ruling in the heart, is He - revealed. That they who know, immortal they become. - - (14) “The Man of the thousands of heads (and) thousands of eyes (and) - thousands of feet, covering the earth on all sides, He stands beyond, - ten finger-breadths. - - (15) “The Man is verily this all, (both) what has been and what will - be, Lord (too) of deathlessness which far all else surpasses.” - -Important parallel quotations are to be found in the “Kathopanishad,” -section 2, part 4. - - (12) “The Man of the size of a thumb, resides in the midst within the - self, of the past and the future, the Lord. - - (13) “The Man of the size of a thumb like flame free from smoke, of - past and of future the Lord, the same is to-day, to-morrow the same - will He be.” - -Who this Tom-Thumb is can easily be divined—the phallic symbol of the -libido. The phallus is this hero dwarf, who performs great deeds; he, -this ugly god in homely form, who is the great doer of wonders, since he -is the visible expression of the creative strength incarnate in man. -This extraordinary contrast is also very striking in “Faust” (the mother -scene): - - _Mephistopheles_: - - I’ll praise thee ere we separate: I see - Thou knowest the devil thoroughly: - Here take this key. - - _Faust_: - - That little thing! - - _Mephistopheles_: - - Take hold of it, not undervaluing! - - _Faust_: - - It glows, it shines, increases in my hand! - - _Mephistopheles_: - - How much it is worth, thou soon shalt understand, - The key will scent the true place from all others! - Follow it down!—’twill lead thee to the Mothers![211] - -Here the devil again puts into Faust’s hand the marvellous tool, a -phallic symbol of the libido, as once before in the beginning the devil, -in the form of the black dog, accompanied Faust, when he introduced -himself with the words: - - “Part of that power, not understood, - Which always wills the bad and always creates the good.” - -United to this strength, Faust succeeded in accomplishing his real life -task, at first through evil adventure and then for the benefit of -humanity, for without the evil there is no creative power. Here in the -mysterious mother scene, where the poet unveils the last mystery of the -creative power to the initiated, Faust has need of the phallic magic -wand (in the magic strength of which he has at first no confidence), in -order to perform the greatest of wonders, namely, the creation of Paris -and Helen. With that Faust attains the divine power of working miracles, -and, indeed, only by means of this small, insignificant instrument. This -paradoxical impression seems to be very ancient, for even the Upanishads -could say the following of the dwarf god: - - (19) “Without hands, without feet, He moveth, He graspeth: Eyeless He - seeth, (and) earless He heareth: He knoweth what is to be known, yet - is there no knower of Him. Him call the first, mighty the Man. - - (20) “Smaller than small, (yet) greater than great in the heart of - this creature the self doth repose ... etc.” - -The phallus is the being, which moves without limbs, which sees without -eyes, which knows the future; and as symbolic representative of the -universal creative power existent everywhere immortality is vindicated -in it. It is always thought of as entirely independent, an idea current -not only in antiquity, but also apparent in the pornographic drawings of -our children and artists. It is a seer, an artist and a worker of -wonders; therefore it should not surprise us when certain phallic -characteristics are found again in the mythological seer, artist and -sorcerer. Hephaestus, Wieland the smith, and Mani, the founder of -Manicheism, whose followers were also famous, have crippled feet. The -ancient seer Melampus possessed a suggestive name (Blackfoot),[212] and -it seems also to be typical for seers to be blind. Dwarfed stature, -ugliness and deformity have become especially typical for those -mysterious chthonian gods, the sons of Hephaestus, the Cabiri,[213] to -whom great power to perform miracles was ascribed. The name signifies -“powerful,” and the Samothracian cult is most intimately united with -that of the ithyphallic Hermes, who, according to the account of -Herodotus, was brought to Attica by the Pelasgians. They are also called -μεγάλοι θεοί, the great gods. Their near relations are the “Idaean -dactyli” (finger or Idaean thumb),[214] to whom the mother of the gods -had taught the blacksmith’s art. (“The key will scent the true place -from all others! follow it down!—’twill lead thee to the Mothers!”) They -were the first leaders, the teachers of Orpheus, and invented the -Ephesian magic formulas and the musical rhythms.[215] The characteristic -disparity which is shown above in the Upanishad text, and in “Faust,” is -also found here, since the gigantic Hercules passed as an Idaean dactyl. - -The colossal Phrygians, the skilled servants of Rhea,[216] were also -Dactyli. The Babylonian teacher of wisdom, Oannes,[217] was represented -in a phallic fish form.[218] The two sun heroes, the Dioscuri, stand in -relation to the Cabiri;[219] they also wear the remarkable pointed -head-covering (Pileus) which is peculiar to these mysterious gods,[220] -and which is perpetuated from that time on as a secret mark of -identification. Attis (the elder brother of Christ) wears the pointed -cap, just as does Mithra. It has also become traditional for our -present-day chthonian infantile gods,[221] the brownies (Penates), and -all the typical kind of dwarfs. Freud[222] has already called our -attention to the phallic meaning of the hat in modern phantasies. A -further significance is that probably the pointed cap represents the -foreskin. In order not to go too far afield from my theme, I must be -satisfied here merely to present the suggestion. But at a later -opportunity I shall return to this point with detailed proof. - -The dwarf form leads to the figure of the divine boy, the _puer -eternus_, the young Dionysus, Jupiter Anxurus, Tages,[223] and so on. In -the vase painting of Thebes, already mentioned, a bearded Dionysus is -represented as ΚΑΒΕΙΡΟΣ, together with a figure of a boy as Παῖς, -followed by a caricatured boy’s figure designated as ΠΡΑΤΟΛΑΟΣ and then -again a caricatured man, which is represented as ΜΙΤΟΣ.[224] Μίτος -really means thread, but in orphic speech it stands for semen. It was -conjectured that this collection corresponded to a group of statuary in -the sanctuary of a cult. This supposition is supported by the history of -the cult as far as it is known; it is an original Phœnician cult of -father and son;[225] of an old and young Cabir who were more or less -assimilated with the Grecian gods. The double figures of the adult and -the child Dionysus lend themselves particularly to this assimilation. -One might also call this the cult of the large and small man. Now, under -various aspects, Dionysus is a phallic god in whose worship the phallus -held an important place; for example, in the cult of the Argivian -Bull—Dionysus. Moreover, the phallic herme of the god has given occasion -for a personification of the phallus of Dionysus, in the form of the god -Phales, who is nothing else but a Priapus. He is called ἑταῖρος or -σύγκωμος Βάκχου[226].[227] Corresponding to this state of affairs, one -cannot very well fail to recognize in the previously mentioned Cabiric -representation, and in the added boy’s figure, the picture of man and -his penis.[228] The previously mentioned paradox in the Upanishad text -of large and small, of giant and dwarf, is expressed more mildly here by -man and boy, or father and son.[229] The motive of deformity which is -used constantly by the Cabiric cult is present also in the vase picture, -while the parallel figures to Dionysus and Παῖς are the caricatured -Μίτος and Πρατόλαος. Just as formerly the difference in size gave -occasion for division, so does the deformity here.[230] - -Without first bringing further proof to bear, I may remark that from -this knowledge especially strong sidelights are thrown upon the original -psychologic meaning of the religious heroes. Dionysus stands in an -intimate relation with the psychology of the early Asiatic God who died -and rose again from the dead and whose manifold manifestations have been -brought together in the figure of Christ into a firm personality -enduring for centuries. We gain from our premise the knowledge that -these heroes, as well as their typical fates, are personifications of -the human libido and its typical fates. They are imagery, like the -figures of our nightly dreams—the actors and interpreters of our secret -thoughts. And since we, in the present day, have the power to decipher -the symbolism of dreams and thereby surmise the mysterious psychologic -history of development of the individual, so a way is here opened to the -understanding of the secret springs of impulse beneath the psychologic -development of races. Our previous trains of thought, which demonstrate -the phallic side of the symbolism of the libido, also show how -thoroughly justified is the term “libido.”[231] Originally taken from -the sexual sphere, this word has become the most frequent technical -expression of psychoanalysis, for the simple reason that its -significance is wide enough to cover all the unknown and countless -manifestations of the Will in the sense of Schopenhauer. It is -sufficiently comprehensive and rich in meaning to characterize the real -nature of the psychical entity which it includes. The exact classical -significance of the word libido qualifies it as an entirely appropriate -term. Libido is taken in a very wide sense in Cicero:[232] - - “(Volunt ex duobus opinatis) bonis (nasci) Libidinem et Lætitiam; ut - sit lætitia præsentium bonorum: libido futurorum.—Lætitia autem et - Libido in bonorum opinione versantur, cum Libido ad id, quod videtur - bonum, illecta et inflammata rapiatur.—Natura enim omnes ea, quæ bona - videntur, sequuntur, fugiuntque contraria. Quamobrem simul objecta - species cuiuspiam est, quod bonum videatur, ad id adipiscendum - impellit ipsa natura. Id cum constanter prudenterque fit, ejusmodi - appetitionem stoici βούλησιν appellant, nos appellamus voluntatem; eam - illi putant in solo esse sapiente, quam sic definiunt; voluntas est - quæ quid cum ratione desiderat: quæ autem ratione adversa incitata est - vehementius, ea libido est, vel cupiditas effrenata, quæ in omnibus - stultis invenitur.”[233] - -The meaning of libido here is “to wish,” and in the stoical distinction -of will, dissolute desire. Cicero[234] used “libido” in a corresponding -sense: - - “Agere rem aliquam libidine, non ratione.”[235] - -In the same sense Sallust says: - - “Iracundia pars est libidinis.” - -In another place in a milder and more general sense, which completely -approaches the analytical use: - - “Magisque in decoris armis et militaribus equis, quam in scortis et - conviviis libidinem habebant.”[235] - -Also: - - “Quod si tibi bona libido fuerit patriæ, etc.” - -The use of libido is so general that the phrase “libido est scire” -merely had the significance of “I will, it pleases me.” In the phrase -“aliquam libido urinæ lacessit” libido had the meaning of urgency. The -significance of sexual desire is also present in the classics. - -This general classical application of the conception agrees with the -corresponding etymological context of the word, _libido_ or _lubido_ -(with _libet_, more ancient _lubet_), it pleases me, and _libens_ or -_lubens_ = gladly, willingly. Sanskrit, _lúbhyati_ = to experience -violent longing, _lôbhayati_ = excites longing, _lubdha-h_ = eager, -_lôbha-h_ = longing, eagerness. Gothic = _liufs_, and Old High German -_liob_ = love. Moreover, in Gothic, _lubains_ was represented as hope; -and Old High German, _lobôn_ = to praise, _lob_ = commendation, praise, -glory; Old Bulgarian, _ljubiti_ = to love, _ljuby_ = love; Lithuanian, -_liáupsinti_ = to praise.[236] It can be said that the conception of -libido as developed in the new work of Freud and of his school has -functionally the same significance in the biological territory as has -the conception of energy since the time of Robert Mayer in the physical -realm.[237] It may not be superfluous to say something more at this -point concerning the conception of libido after we have followed the -formation of its symbol to its highest expression in the human form of -the religious hero. - - - - - CHAPTER II - THE CONCEPTION AND THE GENETIC THEORY OF LIBIDO - - -The chief source of the history of the analytic conception of libido is -Freud’s “Three Contributions to the Sexual Theory.” There the term -libido is conceived by him in the original narrow sense of sexual -impulse, sexual need. Experience forces us to the assumption of a -capacity for displacement of the libido, because functions or -localizations of non-sexual force are undoubtedly capable of taking up a -certain amount of libidinous sexual impetus, a libidinous afflux.[238] -Functions or objects could, therefore, obtain sexual value, which under -normal circumstances really have nothing to do with sexuality.[239] From -this fact results the Freudian comparison of the libido with a stream, -which is divisible, which can be dammed up, which overflows into -branches, and so on.[240] Freud’s original conception does not interpret -“everything sexual,” although this has been asserted by critics, but -recognizes the existence of certain forces, the nature of which are not -well known; to which Freud, however, compelled by the notorious facts -which are evident to any layman, grants the capacity to receive -“affluxes of libido.” The hypothetical idea at the basis is the symbol -of the “Triebbündel”[241] (bundle of impulses), wherein the sexual -impulse figures as a partial impulse of the whole system, and its -encroachment into the other realms of impulse is a fact of experience. -The theory of Freud, branching off from this interpretation, according -to which the motor forces of a neurotic system correspond precisely to -their libidinous additions to other (non-sexual) functional impulses, -has been sufficiently proven as correct, it seems to me, by the work of -Freud and his school.[242] Since the appearance of the “Three -Contributions,” in 1905, a change has taken place[243] in the libido -conception; its field of application has been widened. An extremely -clear example of this amplification is this present work. However, I -must state that Freud, as well as myself, saw the need of widening the -conception of libido. It was paranoia, so closely related to dementia -præcox, which seemed to compel Freud to enlarge the earlier limits of -the conception. The passage in question, which I will quote here, word -for word, reads:[244] - - “A third consideration which presents itself, in regard to the views - developed here, starts the query as to whether we should accept as - sufficiently effectual the universal receding of the libido from the - outer world, in order to interpret from that, the end of the world: or - whether in this case, the firmly rooted possession of the ‘I’ must not - suffice to uphold the rapport with the outer world. Then one must - either let that which we call possession of the libido (interest from - erotic sources) coincide with interest in general, or else take into - consideration the possibility that great disturbance in the - disposition of the libido can also induce a corresponding disturbance - in the possession of the ‘I.’ Now, these are the problems, which we - are still absolutely helpless and unfitted to answer. Things would be - different could we proceed from a safe fund of knowledge of instinct. - But the truth is, we have nothing of that kind at our disposal. We - understand instinct as the resultant of the reaction of the somatic - and the psychic. We see in it the psychical representation of organic - forces and take the popular distinction between the ‘I’ impulse and - the sexual impulse, which appears to us to be in accord with the - biological double rôle of the individual being who aspires to his own - preservation as well as to the preservation of the species. But - anything beyond this is a structure, which we set up, and also - willingly let fall again in order to orient ourselves in the confusion - of the dark processes of the soul; we expect particularly, from the - psychoanalytic investigations into diseased soul processes, to have - certain decisions forced upon us in regard to questions of the theory - of instinct. This expectation has not yet been fulfilled on account of - the still immature and limited investigations in these fields. At - present the possibility of the reaction of libido disturbance upon the - possession of the ‘I’ can be shown as little as the reverse; the - secondary or induced disturbances of the libido processes through - abnormal changes in the ‘I.’ It is probable that processes of this - sort form the distinctive character of the psychoses. The conclusions - arising from this, in relation to paranoia, are at present uncertain. - One cannot assert that the paranoiac has completely withdrawn his - interest from the outer world, nor withdrawn into the heights of - repression, as one sometimes sees in certain other forms of - hallucinatory psychoses. He takes notice of the outer world, he takes - account of its changes, he is stirred to explanations by their - influence, and therefore I consider it highly probable that the - changed relation to the world is to be explained, wholly or in great - part, by the deficiency of the libido interest.” - -In this passage Freud plainly touches upon the question whether the -well-known longing for reality of the paranoic dement (and the dementia -præcox patients),[245] to whom I have especially called attention in my -book, “The Psychology of Dementia Præcox,”[246] is to be traced back to -the withdrawal of the “libidinous affluxes” alone, or whether this -coincides with the so-called objective interest in general. It is hardly -to be assumed that the normal “fonction du réel” (Janet)[247] is -maintained only through affluxes of libido or erotic interest. The fact -is that in very many cases reality disappears entirely, so that not a -trace of psychological adaptation or orientation can be recognized. -Reality is repressed under these circumstances and replaced by the -contents of the complex. One must of necessity say that not only the -erotic interest but the interest in general has disappeared, that is to -say, the whole adaptation to reality has ceased. To this category belong -the stuporose and catatonic automatons. - -I have previously made use of the expression “psychic energy” in my -“Psychology of Dementia Præcox” because I was unable to establish the -theory of this psychosis upon the conception of the displacement of the -affluxes of libido. My experience, at that time chiefly psychiatric, did -not enable me to understand this theory. However, the correctness of -this theory in regard to neuroses, strictly speaking the transference -neuroses, was proven to me later after increased experience in the field -of hysteria and compulsion neuroses. In the territory of these neuroses -it is mainly a question whether any portion of the libido which is -spared through the specific repression becomes introverted and -regressive into earlier paths of transference; for example, the path of -the parental transference.[248] With that, however, the former -non-sexual psychologic adaptation to the environment remains preserved -so far as it does not concern the erotic and its secondary positions -(symptoms). The reality which is lacking to the patients is just that -portion of the libido to be found in the neurosis. In dementia præcox, -on the contrary, not merely that portion of libido which is saved in the -well-known specific sexual repression is lacking for reality, but much -more than one could write down to the account of sexuality in a strict -sense. The function of reality is lacking to such a degree that even the -motive power must be encroached upon in the loss. The sexual character -of this must be disputed absolutely,[249] for reality is not understood -to be a sexual function. Moreover, if that were so, the introversion of -the libido in the strict sense must have as a result a loss of reality -in the neuroses, and, indeed, a loss which could be compared with that -of dementia præcox. These facts have rendered it impossible for me to -transfer Freud’s theory of libido to dementia præcox, and, therefore, I -am of the opinion that Abraham’s investigation[250] is hardly tenable -theoretically, from the standpoint of the Freudian theory of libido. If -Abraham believes that through the withdrawal of the libido from the -outer world the paranoid system or the schizophrenic symptomatology -results, then this assumption is not justified from the standpoint of -the knowledge of that time, because a mere libido introversion and -regression leads, speedily, as Freud has clearly shown, into the -neuroses, and, strictly speaking, into the transference neuroses, and -not into dementia præcox. Therefore, the transference of the libido -theory to dementia præcox is impossible, because this illness produces a -loss of reality which cannot be explained by the deficiency of the -libido defined in this narrow sense. - -It affords me especial satisfaction that our teacher also, when he laid -his hand on the delicate material of the paranoic psychology, was forced -to doubt the applicability of the conception of libido held by him at -that time. The sexual definition of this did not permit me to understand -those disturbances of function, which affect the vague territory of the -hunger instinct just as much as that of the sexual instinct. For a long -time the theory of libido seemed to me inapplicable to dementia præcox. -With increasing experience in analytical work, however, I became aware -of a gradual change in my conception of libido. In place of the -descriptive definition of the “Three Contributions” there gradually grew -up a generic definition of the libido, which rendered it possible for me -to replace the expression “psychic energy” by the term “libido.” I was -forced to ask myself whether indeed the function of reality to-day does -not consist only in its smaller part of libido sexualis and in the -greater part of other impulses? It is still a very important question -whether phylogenetically the function of reality is not, at least in -great part, of sexual origin. To answer this question directly in regard -to the function of reality is not possible, but we shall attempt to come -to an understanding indirectly. - -A fleeting glance at the history of evolution is sufficient to teach -us that countless complicated functions to which to-day must be -denied any sexual character were originally pure derivations from -the general impulse of propagation. During the ascent through the -animal kingdom an important displacement in the fundamentals of the -procreative instinct has taken place. The mass of the reproductive -products with the uncertainty of fertilization has more and more -been replaced by a controlled impregnation and an effective -protection of the offspring. In this way part of the energy required -in the production of eggs and sperma has been transposed into the -creation of mechanisms for allurement and for protection of the -young. Thus we discover the first instincts of art in animals used -in the service of the impulse of creation, and limited to the -breeding season. The original sexual character of these biological -institutions became lost in their organic fixation and functional -independence. Even if there can be no doubt about the sexual origin -of music, still it would be a poor, unæsthetic generalization if one -were to include music in the category of sexuality. A similar -nomenclature would then lead us to classify the cathedral of Cologne -as mineralogy because it is built of stones. It can be a surprise -only to those to whom the history of evolution is unknown to find -how few things there really are in human life which cannot be -reduced in the last analysis to the instinct of procreation. It -includes very nearly everything, I think, which is beloved and dear -to us. We spoke just now of libido as the creative impulse and at -the same time we allied ourselves with the conception which opposes -libido to hunger in the same way that the instinct of the -preservation of the species is opposed to the instinct of -self-preservation. In nature, this artificial distinction does not -exist. Here we see only a continuous life impulse, a will to live -which will attain the creation of the whole species through the -preservation of the individual. Thus far this conception coincides -with the idea of the Will in Schopenhauer, for we can conceive Will -objectively, only as a manifestation of an internal desire. This -throwing of psychological perceptions into material reality is -characterized philosophically as “introjection.” (Ferenczi’s -conception of “introjection” denoted the reverse, that is, the -taking of the outer world into the inner world.)[251] Naturally, the -conception of the world was distorted by introjection. Freud’s -conception of the principle of desire is a voluntary formulation of -the idea of introjection, while his once more voluntarily conceived -“principle of reality” corresponds functionally to that which I -designate as “corrective of reality,” and R. Avenarius[252] -designates as “empiriokritische Prinzipialkoordination.” The -conception of power owes its existence to this very introjection; -this has already been said expressively by Galileo in his remark -that its origin is to be sought in the subjective perception of the -muscular power of the individual. Because we have already arrived at -the daring assumption that the libido, which was employed originally -in the exclusive service of egg and seed production, now appears -firmly organized in the function of nest-building, and can no longer -be employed otherwise; similarly this conception forces us to relate -it to every desire, including hunger. For now we can no longer make -any essential distinction between the will to build a nest and the -will to eat. This view brings us to a conception of libido, which -extends over the boundaries of the physical sciences into a -philosophical aspect—to a conception of the will in general. I must -give this bit of psychological “Voluntarismus” into the hands of the -philosophers for them to manage. For the rest I refer to the words -of Schopenhauer[253] relating to this. In connection with the -psychology of this conception (by which I understand neither -metapsychology nor metaphysics) I am reminded here of the cosmogenic -meaning of Eros in Plato and Hesiod,[254] and also of the orphic -figure of Phanes, the “_shining one_,” the first created, the -“father of Eros.” Phanes has also orphically the significance of -Priapus; he is a god of love, bisexual and similar to the Theban -Dionysus Lysios.[255] The orphic meaning of Phanes is similar to -that of the Indian Kâma, the god of love, which is also the -cosmogenic principle. To Plotinus, of the Neo-Platonic school, the -world-soul is the energy of the intellect.[256] Plotinus compares -“The One,” the creative primal principle, with light in general; the -intellect with the Sun (♂), the world-soul with the moon (♀). In -another comparison Plotinus compares “The One” with the Father, the -intellect with the Son.[257] The “One” designated as Uranus is -transcendent. The son as Kronos has dominion over the visible world. -The world-soul (designated as Zeus) appears as subordinate to him. -The “One,” or the Usia of the whole existence is designated by -Plotinus as hypostatic, also as the three forms of emanation, also -μία οὐσία ἐν τρισὶν ὑποστάσεσιν.[258] As Drews observed, this is -also the formula of the Christian Trinity (God the Father, God the -Son, and God the Holy Ghost) as it was decided upon at the councils -of Nicea and Constantinople.[259] It may also be noticed that -certain early Christian sectarians attributed a maternal -significance to the Holy Ghost (world-soul, moon). (See what follows -concerning Chi of Timæus.) According to Plotinus, the world-soul has -a tendency toward a divided existence and towards divisibility, the -_conditio sine qua non_ of all change, creation and procreation -(also a maternal quality). It is an “unending all of life” and -wholly energy; it is a living organism of ideas, which attain in it -effectiveness and reality.[260] The intellect is its procreator, its -father, which, having conceived it, brings it to development in -thought.[261] - - “What lies enclosed in the intellect, comes to development in the - world-soul as logos, fills it with meaning and makes it as if - intoxicated with nectar.”[262] - -Nectar is analogous to soma, the drink of fertility and of life, also to -sperma. The soul is fructified by the intellect; as oversoul it is -called heavenly Aphrodite, as the undersoul the earthly Aphrodite. “It -knows the birth pangs,”[263] and so on. The bird of Aphrodite, the dove, -is not without good cause the symbol of the Holy Ghost. - -This fragment of the history of philosophy, which may easily be -enlarged, shows the significance of the endopsychic perception of the -libido and of its symbolism in human thought. - -In the diversity of natural phenomena we see the desire, the libido, in -the most diverse applications and forms. We see the libido in the stage -of childhood almost wholly occupied in the instinct of nutrition, which -takes care of the upbuilding of the body. With the development of the -body there are successively opened new spheres of application for the -libido. The last sphere of application, and surpassing all the others in -its functional significance, is sexuality, which seems at first almost -bound up with the function of nutrition. (Compare with this the -influence on procreation of the conditions of nutrition in lower animals -and plants.) In the territory of sexuality, the libido wins that -formation, the enormous importance of which has justified us in the use -of the term libido in general. Here the libido appears very properly as -an impulse of procreation, and almost in the form of an undifferentiated -sexual primal libido, as an energy of growth, which clearly forces the -individual towards division, budding, etc. (The clearest distinction -between the two forms of libido is to be found among those animals in -whom the stage of nutrition is separated from the sexual stage by a -chrysalis stage.) - -From that sexual primal libido which produced millions of eggs and seeds -from one small creature derivatives have been developed with the great -limitation of the fecundity; derivatives in which the functions are -maintained by a special differentiated libido. This differentiated -libido is henceforth desexualized because it is dissociated from its -original function of egg and sperma production; nor is there any -possibility of restoring it to its original function. Thus, in general, -the process of development consists in an increasing transformation of -the primal libido which only produced products of generation to the -secondary functions of allurement and protection of the young. This now -presupposes a very different and very complicated relation to reality, a -true function of reality, which, functionally inseparable, is bound up -with the needs of procreation. Thus the altered mode of procreation -carries with it as a correlate a correspondingly heightened adaptation -to reality.[264] - -In this way we attain an insight into certain primitive conditions of -the function of reality. It would be radically wrong to say that its -compelling power is a sexual one. It was a sexual one to a large extent. -The process of transformation of the primal libido into secondary -impulses always took place in the form of affluxes of sexual libido, -that is to say, sexuality became deflected from its original destination -and a portion of it turned, little by little, increasing in amount, into -the phylogenetic impulse of the mechanisms of allurement and of -protection of the young. This diversion of the sexual libido from the -sexual territory into associated functions is still taking place.[265] -Where this operation succeeds without injury to the adaptation of the -individual it is called _sublimation_. Where the attempt does not -succeed it is called _repression_. - -The descriptive standpoint of psychology accepts the multiplicity of -instincts, among which is the sexual instinct, as a special phenomenon; -moreover, it recognizes certain affluxes of libido to non-sexual -instincts. - -Quite otherwise is the genetic standpoint. It regards the multiplicity -of instincts as issuing from a relative unity, the primal libido;[266] -it recognizes that definite amounts of the primal libido are split off, -as it were, associated with the newly formed functions and finally -merged in them. As a result of this it is impossible, from the genetic -standpoint, to hold to the strictly limited conception of libido of the -descriptive standpoint; it leads inevitably to a broadening of the -conception. With this we come to the theory of libido that I have -surreptitiously introduced into the first part of this work for the -purpose of making this genetic conception familiar to the reader. The -explanation of this harmless deceit I have saved until the second part. - -For the first time, through this genetic idea of libido, which in every -way surpasses the descriptive sexual, the transference was made possible -of the Freudian libido theory into the psychology of mental disease. The -passage quoted above shows how the present Freudian conception of libido -collides with the problem of the psychoses.[267] Therefore, when I speak -of libido, I associate with it the genetic conception which contains not -only the immediate sexual but also an amount of desexualized primal -libido. When I say a sick person takes his libido away from the outer -world, in order to take possession of the inner world with it, I do not -mean that he takes away merely the affluxes from the function of -reality, but he takes energy away, according to my view, from those -desexualized instincts which regularly and properly support the function -of reality. - -With this alteration in the libido conception, certain parts of our -terminology need revision as well. As we know, Abraham has undertaken -the experiment of transferring the Freudian libido theory to dementia -præcox and has conceived the characteristic lack of rapport and the -cessation of the function of reality as autoerotism. This conception -needs revision. Hysterical introversion of the libido leads to -autoerotism, since the patient’s erotic afflux of libido designed for -the function of adaptation is introverted, whereby his ego is occupied -by the corresponding amount of erotic libido. The schizophrenic, -however, shuns reality far more than merely the erotic afflux would -account for; therefore, his inner condition is very different from that -of the hysteric. He is more than autoerotic, he builds up an -intra-psychic equivalent for reality, for which purpose he has -necessarily to employ other dynamics than that afforded by the erotic -afflux. Therefore, I must grant to Bleuler the right to reject the -conception of autoerotism, taken from the study of hysterical neuroses, -and there legitimate, and to replace it by the conception of -autismus.[268] I am forced to say that this term is better fitted to -facts than autoerotism. With this I acknowledge my earlier idea of the -identity of autismus (Bleuler) and autoerotism (Freud) as unjustified, -and, therefore, retract it.[269] This thorough revision of the -conception of libido has compelled me to this. - -From these considerations it follows necessarily that the descriptive -psychologic conception of libido must be given up in order for the -libido theory to be applied to dementia præcox. That it is there -applicable is best shown in Freud’s brilliant investigation of -Schreber’s phantasies. The question now is whether this genetic -conception of libido proposed by me is suitable for the neuroses. I -believe that this question may be answered affirmatively. “Natura non -fecit saltum”—it is not merely to be expected but it is also probable -that at least temporary functional disturbances of various degrees -appear in the neuroses, which transcend the boundaries of the immediate -sexual; in any case, this occurs in psychotic episodes. I consider the -broadening of the conception of libido which has developed through the -most recent analytic work as a real advance which will prove of especial -advantage in the important field of the introversion psychoses. Proofs -of the correctness of my assumption are already at hand. It has become -apparent through a series of researches of the Zurich School, which are -now published in part,[270] that the phantastic substitution products -which take the place of the disturbed function of reality bear -unmistakable traces of archaic thought. This confirmation is parallel to -the postulate asserted above, according to which reality is deprived, -not merely of an immediate (individual) amount of libido, but also of an -already differentiated or desexualized quantity of libido, which, among -normal people, has belonged to the function of reality ever since -prehistoric times. _A dropping away of the last acquisition of the -function of reality (or adaptation) must of necessity be replaced by an -earlier mode of adaptation._ We find this principle already in the -doctrines of the neuroses, that is, that a repression resulting from the -failure of the recent transference is replaced by an old way of -transference, namely, through a regressive revival of the parent imago. -In the transference neurosis (hysterical), where merely a part of the -_immediate sexual_ libido is taken away from reality by the specific -sexual repression, the substituted product is a phantasy of individual -origin and significance, with only a trace of those archaic traits found -in the phantasies of those mental disorders in which a portion of the -general human function of reality organized since antiquity has broken -off. This portion can be replaced only by a generally valid archaic -surrogate. We owe a simple and clear example of this proposition to the -investigation of Honegger.[271] A paranoic of good intelligence who has -a clear idea of the spherical form of the earth and its rotation around -the sun replaces the modern astronomical views by a system worked out in -great detail, which one must call archaic, in which the earth is a flat -disc over which the sun travels.[272] (I am reminded of the sun-phallus -mentioned in the first part of this book, for which we are also indebted -to Honegger.) Spielrein has likewise furnished some very interesting -examples of archaic definitions which begin in certain illnesses to -overlay the real meanings of the modern word. For example, Spielrein’s -patient had correctly discovered the mythological significance of -alcohol, the intoxicating drink, to be “an effusion of seed.”[273] She -also had a symbolism of boiling which I must place parallel to the -especially important alchemistic vision of Zosimos,[274] who found -people in boiling water within the cavity of the altar.[275] This -patient used earth in place of mother, and also water to express -mother.[276] I refrain from further examples because future work of the -Zurich School will furnish abundant evidence of this sort. - - -My foregoing proposition of the replacement of the disturbed function of -reality by an archaic surrogate is supported by an excellent paradox of -Spielrein’s. She says: “I often had the illusion that these patients -might be simply victims of a folk superstition.” As a matter of fact, -patients substitute phantasies for reality, phantasies similar to the -actually incorrect mental products of the past, which, however, were -once the view of reality. As the Zosimos vision shows, the old -superstitions were symbols[277] which permitted transitions to the most -remote territory. This must have been very expedient for certain archaic -periods, for by this means convenient bridges were offered to lead a -partial amount of libido over into the mental realm. Evidently Spielrein -thinks of a similar biological meaning of the symbols when she -says:[278] - - “Thus a symbol seems to me to owe its origin in general to the - tendency of a complex for dissolution in the common totality of - thought.... The complex is robbed by that of the personal element.... - This tendency towards dissolution (transformation) of every individual - complex is the motive for poetry, painting, for every sort of art.” - -When here we replace the formal conception “complex” by the conception -of the quantity of libido (the total effect of the complex), which, from -the standpoint of the libido theory, is a justified measure, then does -Spielrein’s view easily agree with mine. When primitive man understands -in general what an act of generation is, then, according to the -principle of the path of least resistance, he never can arrive at the -idea of replacing the generative organs by a sword-blade or a shuttle; -but this is the case with certain Indians, who explain the origin of -mankind by the union of the two transference symbols. He then must be -compelled to devise an analogous thing in order to bring a manifest -sexual interest upon an asexual expression. The propelling motive of -this transition of the _immediate sexual_ libido to the non-sexual -representation can, in my opinion, be found only in a _resistance which -opposes primitive sexuality_. - -It appears as if, by this means of phantastic analogy formation, more -libido would gradually become desexualized, because increasingly more -phantasy correlates were put in the place of the primitive achievement -of the sexual libido. With this an enormous broadening of the world idea -was gradually developed because new objects were always assimilated as -sexual symbols. It is a question whether the human consciousness has not -been brought to its present state entirely or in great part in this -manner. It is evident, in any case, that an important significance in -the development of the human mind is due to the impulse towards the -discovery of analogy. We must agree thoroughly with Steinthal when he -says that an absolutely overweening importance must be granted to the -little phrase “Gleich wie” (even as) in the history of the development -of thought. It is easy to believe that the carryover of the libido to a -phantastic correlate has led primitive man to a number of the most -important discoveries. - - - - - CHAPTER III - THE TRANSFORMATION OF THE LIBIDO. A POSSIBLE SOURCE OF PRIMITIVE HUMAN - DISCOVERIES - - -In the following pages I will endeavor to picture a concrete example of -the transition of the libido. I once treated a patient who suffered from -a depressive catatonic condition. The case was one of only a slight -introversion psychosis; therefore, the existence of many hysterical -features was not surprising. In the beginning of the analytic treatment, -while telling of a very painful occurrence she fell into a -hysterical-dreamy state, in which she showed all signs of sexual -excitement. For obvious reasons she lost the knowledge of my presence -during this condition. The excitement led to a masturbative act (frictio -femorum). This act was accompanied by a peculiar gesture. She made a -very _violent rotary motion_ with the forefinger of the left hand on the -left temple, as if she were boring a hole there. Afterwards there was -complete amnesia for what had happened, and there was nothing to be -learned about the queer gesture with her hand. Although this act can -easily be likened to a boring into the mouth, nose or ear, now -transferred to the temple, it belongs in the territory of infantile -ludus sexualis[279]—to the preliminary exercise preparatory to sexual -activity. Without really understanding it, this gesture, nevertheless, -seemed very important to me. Many weeks later I had an opportunity to -speak to the patient’s mother, and from her I learned that her daughter -had been a very exceptional child. When only two years old she would sit -with her back to an open cupboard door for hours and rhythmically beat -her head against the door[280]—to the distraction of the household. A -little later, instead of playing as other children, she began to bore a -hole with her finger in the plaster of the wall of the house. She did -this with little turning and scraping movements, and kept herself busy -at this occupation for hours. She was a complete puzzle to her parents. -From her fourth year she practised onanism. It is evident that in this -early infantile activity the preliminary stage of the later trouble may -be found. The especially remarkable features in this case are, first, -that the child did not carry out the action on its own body, and, -secondly, the assiduity with which it carried on the action.[281] One is -tempted to bring these two facts into a causal relationship and to say, -because the child does not accomplish this action on her own body, -perhaps that is the reason of the assiduity, for by boring into the wall -she never arrives at the same satisfaction as if she executed the -activity onanistically on her own body. - -The very evident onanistic boring of the patient can be traced back to a -very early stage of childhood, which is prior to the period of local -onanism. That time is still psychologically very obscure, because -individual reproductions and memories are lacking to a great extent, the -same as among animals. The race characteristics (manner of life) -predominate during the entire life of the animal, whereas among men the -individual character asserts itself over the race type. Granting the -correctness of this remark, we are struck with the apparently wholly -incomprehensible individual activity of this child at this early age. We -learn from her later life history that her development, which is, as is -always the case, intimately interwoven with parallel external events, -has led to that mental disturbance which is especially well known on -account of its individuality and the originality of its productions, i. -e. dementia præcox. The peculiarity of this disturbance, as we have -pointed out above, depends upon the predominance of the phantastic form -of thought—of the infantile in general. From this type of thinking -proceed all those numerous contacts with mythological products, and that -which we consider as original and wholly individual creations are very -often creations which are comparable with nothing but those of -antiquity. I believe that this comparison can be applied to all -formations of this remarkable illness, and perhaps also to this special -symptom of boring. We have already seen that the onanistic boring of the -patient dated from a very early stage of childhood, that is to say, it -was reproduced from that period of the past. The sick woman fell back -for the first time into the early onanism only after she had been -married many years, and following the death of her child, with whom she -had identified herself through an overindulgent love. When the child -died the still healthy mother was overcome by early infantile symptoms -in the form of scarcely concealed fits of masturbation, which were -associated with this very act of boring. As already observed, the -primary boring appeared at a time which preceded the infantile onanism -localized in the genitals. This fact is of significance in so far as -this boring differs thereby from a similar later practice which appeared -after the genital onanism. The later bad habits represent, as a rule, a -substitution for repressed genital masturbation, or for an attempt in -this direction. As such these habits (finger-sucking, biting the nails, -picking at things, boring into the ears and nose, etc.) may persist far -into adult life as regular symptoms of a repressed amount of libido. - -As has already been shown above, the libido in youthful individuals at -first manifests itself in the nutritional zone, when food is taken in -the act of suckling with rhythmic movements and with every sign of -satisfaction. With the growth of the individual and the development of -his organs the libido creates for itself new avenues to supply its need -of activity and satisfaction. The primary model of rhythmic activity, -producing pleasure and satisfaction, must now be transferred to the zone -of other functions, with sexuality as its final goal. A considerable -part of the “hunger libido” is transferred into the “sexual libido.” -This transition does not take place suddenly at the time of puberty, as -is generally supposed, but very gradually in the course of the greater -part of childhood. The libido can free itself only with difficulty and -very slowly from that which is peculiar to the function of nutrition, in -order to enter into the peculiarity of the sexual function. Two periods -are to be distinguished in this state of transition, so far as I can -judge—_the epoch of suckling and the epoch of the displaced rhythmic -activity_. Suckling still belongs to the function of nutrition, but -passes beyond it, however, in that it is no longer the function of -nutrition, but rhythmic activity, with pleasure and satisfaction as a -goal, without the taking of nourishment. Here the hand enters as an -auxiliary organ. In the period of the displaced rhythmic activity the -hand appears still more clearly as an auxiliary organ; the gaining of -pleasure leaves the mouth zone and turns to other regions. The -possibilities are now many. As a rule, other openings of the body become -the objects of the libido interest; then the skin, and special portions -of that. The activity expressed in these parts, which can appear as -rubbing, boring, picking, and so on, follows a certain rhythm and serves -to produce pleasure. After longer or shorter tarryings of the libido at -these stations, it passes onward until it reaches the sexual zone, and -there, for the first time, can be occasion for the beginning of -onanistic attempts. In its migration the libido takes more than a little -of the function of nutrition with it into the sexual zone, which readily -accounts for the numerous and innate correlations between the functions -of nutrition and sexuality. If, after the occupation of the sexual zone, -an obstacle arises against the present form of application of the -libido, then there occurs, according to the well-known laws, a -regression to the nearest station lying behind, to the two -above-mentioned periods. It is now of special importance that the epoch -of the displaced rhythmic activity coincides in a general way with the -time of the development of the mind and of speech. I might designate the -period from birth until the occupation of the sexual zone as the -presexual stage of development. This generally occurs between the third -and fifth year, and is comparable to the chrysalis stage in butterflies. -It is distinguished by the irregular commingling of the elements of -nutrition and of sexual functions. Certain regressions follow directly -back to the presexual stage, and, judging from my experience, this seems -to be the rule in the regression of dementia præcox. I will give two -brief examples. One case concerns a young girl who developed a catatonic -state during her engagement. When she saw me for the first time, she -came up suddenly, embraced me, and said, “Papa, give me something to -eat.” The other case concerns a young maidservant who complained that -people pursued her with electricity and that this caused a queer feeling -in her genitals, “as if it ate and drank down there.” - -These regressive phenomena show that even from the distance of the -modern mind those early stages of the libido can be regressively -reached. One may assume, therefore, that in the earliest states of human -development this road was much more easily travelled than it is to-day. -It becomes then a matter of great interest to learn whether traces of -this have been preserved in history. - -We owe our knowledge of the ethnologic phantasy of boring to the -valuable work of Abraham,[282] who also refers us to the writings of -Adalbert Kuhn.[283] Through this investigation we learn that Prometheus, -the fire-bringer, may be a brother of the Hindoo Pramantha, that is to -say, of the masculine fire-rubbing piece of wood. The Hindoo -fire-bringer is called Mâtariçvan, and the activity of the fire -preparation is always designated in the hieratic text by the verb -“manthâmi,”[284] which means _shaking_, _rubbing_, _bringing forth by -rubbing_. Kuhn has put this verb in connection with the Greek μανθάνω, -which means “to learn,” and has explained this conceptual -relationship.[285] The “tertium comparationis” might lie in the rhythm, -the movement to and fro in the mind. According to Kuhn, the root “manth” -or “math” must be traced from μανθάνω (μάθημα, μάθησις) to προ-μηθέομαι -to Προμηθεύς,[286] who is the Greek fire-robber. Through an unauthorized -Sanskrit word “pramâthyus,” which comes by way of “pramantha,” and which -possesses the double meaning of “Rubber” and “Robber,” the transition to -Prometheus was effected. With that, however, the prefix “pra” caused -special difficulty, so that the whole derivation was doubted by a series -of authors, and was held, in part, as erroneous. On the other hand, it -was pointed out that as the Thuric Zeus bore the especially interesting -cognomen Προ-μανθεύς, thus Προ-μηθεύς might not be an original -Indo-Germanic stem word that was related to the Sanskrit “pramantha,” -but might represent only a cognomen. This interpretation is supported by -a gloss of Hesychius, Ἰθάς: ὁ τῶν Τιτάνων κήρυξ Προμηθεύς.[287] Another -gloss of Hesychius explains ἰθαίνομαι (ιαίνω) as θερμαίνομαι, through -which Ἰθάς attains the meaning of “the flaming one,” analogous to Αἴθων -or Φλεγύας.[288] The relation of Prometheus to pramantha could scarcely -be so direct as Kuhn conjectures. The question of an indirect relation -is not decided with that. Above all, Προμηθεύς is of great significance -as a surname for Ἰθάς, since the “flaming one” is the “fore-thinker.” -(_Pramati_ = precaution is also an attribute of Agni, although _pramati_ -is of another derivation.) Prometheus, however, belongs to the line of -Phlegians which was placed by Kuhn in uncontested relationship to the -Indian priest family of Bhṛgu.[289] The Bhṛgu are like Mâtariçvan (the -“one swelling in the mother”), also fire-bringers. Kuhn quotes a -passage, according to which Bhṛgu also arises from the flame like Agni. -(“In the flame Bhṛgu originated. Bhṛgu roasted, but did not burn.”) This -view leads to a root related to Bhṛgu, that is to say, to the Sanskrit -_bhrây_ = to light, Latin _fulgeo_ and Greek φλέγω (Sanskrit _bhargas_ = -splendor, Latin _fulgur_). Bhṛgu appears, therefore, as “the shining -one.” Φλεγύας means a certain species of eagle, on account of its -burnished gold color. The connection with φλέγειν, which signifies “to -burn,” is clear. The Phlegians are also the fire eagles.[290] Prometheus -also belongs to the Phlegians. The path from Pramantha to Prometheus -passes not through the word, but through the idea, and, therefore, we -should adopt this same meaning for Prometheus as that which Pramantha -attains from the Hindoo fire symbolism.[291] - -The Pramantha, as the tool of Manthana (the fire sacrifice), is -considered purely sexual in the Hindoo; the Pramantha as phallus, or -man; the bored wood underneath as vulva, or woman.[292] The resulting -fire is the child, the divine son Agni. The two pieces of wood are -called in the cult Purûravas and Urvaçî, and were thought of personified -as man and woman. The fire was born from the genitals of the woman.[293] -An especially interesting representation of fire production, as a -religious ceremony (manthana), is given by Weber:[294] - - “A certain sacrificial fire was lit by the rubbing together of two - sticks; one piece of wood is taken up with the words: ‘Thou art the - birthplace of the fire,’ and two blades of grass are placed upon it; - ‘Ye are the two testicles,’ to the ‘adhârarani’ (the underlying wood): - ‘Thou art Urvaçî’; then the utarârani (that which is placed on top) is - anointed with butter. ‘Thou art Power.’ This is then placed on the - adhârarani. ‘Thou art Purûravas’ and both are rubbed three times. ‘I - rub thee with the Gâyatrîmetrum: I rub thee with the Trishtubhmeṭrum: - I rub thee with the Jagatîmetrum.’” - -The sexual symbolism of this fire production is unmistakable. We see -here also the rhythm, the metre in its original place as sexual rhythm, -rising above the mating call into music. A song of the Rigveda[295] -conveys the same interpretation and symbolism: - - “Here is the gear for function, here tinder made ready for the spark. - Bring thou the matron:[296] we will rub Agni in ancient fashion forth. - In the two fire-sticks Jâtavedas lieth, even as the well-formed germ in - pregnant women; - Agni who day by day must be exalted by men who watch and worship with - oblations; - Lay this with care on that which lies extended: straight hath she borne - the steer when made prolific. - - With his red pillar—radiant in his splendor—in our skilled task is born - the son of Ilâ.”[297]—_Book III._ xxix: 1–3. - -Side by side with the unequivocal coitus symbolism we see that the -Pramantha is also Agni, the created son. The Phallus is the son, or the -son is the Phallus. Therefore, Agni in the Vedic mythology has the -threefold character. With this we are once more connected with the -above-mentioned Cabiric Father-Son-Cult. In the modern German language -we have preserved echoes of the primitive symbols. A boy is designated -as “bengel” (short, thick piece of wood). In Hessian as “stift” or -“bolzen” (arrow,[298] wooden peg or stump). The Artemisia Abrotanum, -which is called in German “Stabwurz” (stick root), is called in English -“Boy’s Love.” (The vulgar designation of the penis as “boy” was remarked -even by Grimm and others.) The ceremonial production of fire was -retained in Europe as late as the nineteenth century as a superstitious -custom. Kuhn mentions such a case even in the year 1828, which occurred -in Germany. The solemn, magic ceremony was called the “Nodfyr”—“The fire -of need”[299]—and the charm was chiefly used against cattle epidemics. -Kuhn cites from the chronicle of Lanercost of the year 1268 an -especially noteworthy case of the “Nodfyr,”[300] the ceremonies of which -plainly reveal the fundamental phallic meaning: - - “Pro fidei divinæ integritate servanda recolat lector, quod cum hoc - anno in Laodonia pestis grassaretur in pecudes armenti, quam vocant - usetati Lungessouht, quidam bestiales, habitu claustrales non animo, - docebant idiotas patriæ ignem confrictione de lignis educere et - simulacrum Priapi statuere, et per hæc bestiis succurrere. Quod cum - unus laicus Cisterciensis apud Fentone fecisset ante atrium aulæ, ac - intinctis testiculis canis in aquam benedictam super animalis - sparsisset, etc.”[301] - -These examples, which allow us to recognize a clear sexual symbolism in -the generation of fire, prove, therefore, since they originate from -different times and different peoples, the existence of a universal -tendency to credit to fire production not only a magical but also a -sexual significance. This ceremonial or magic repetition of this very -ancient, long-outlived observance shows how insistently the human mind -clings to the old forms, and how deeply rooted is this very ancient -reminiscence of fire boring. One might almost be inclined to see in the -sexual symbolism of fire production a relatively late addition to the -priestly lore. This may, indeed, be true for the ceremonial elaboration -of the fire mysteries, but whether originally the generation of fire was -in general a sexual action, that is to say, a “coitus-play,” is still a -question. That similar things occur among very primitive people we learn -from the Australian tribe of the Watschandies,[302] who in the spring -perform the following magic ceremonies of fertilization: They dig a hole -in the ground, so formed and surrounded with bushes as to counterfeit a -woman’s genitals. They dance the night long around this hole; in -connection with this they hold spears in front of themselves in a manner -to recall the penis in erection. They dance around the hole and thrust -their spears into the ditch, while they cry to it, “Pulli nira, pulli -nira, _wataka_!” (Non fossa, non fossa, sed cunnus!) Such obscene dances -appear among other primitive races as well.[303] - -In this spring incantation are contained the elements of the coitus -play.[304] This play is nothing but a coitus game, that is to say, -originally this play was simply a coitus in the form of sacramental -mating, which for a long time was a mysterious element among certain -cults, and reappeared in sects.[305] In the ceremonies of Zinzendorf’s -followers echoes of the coitus sacrament may be recognized; also in -other sects. - -One can easily think that just as the above-mentioned Australian bushmen -perform the coitus play in this manner the same performance could be -enacted in another manner, and, indeed, in the form of fire production. -Instead of through two selected human beings, the coitus was represented -by two substitutes, by Purûravas and Urvaçi, by Phallus and Vulva, by -borer and opening. Just as the primitive thought behind other customs is -really the sacramental coition so here the primal tendency is really the -act itself. For the act of fertilization is the climax—the true festival -of life, and well worthy to become the nucleus of a religious mystery. -If we are justified in concluding that the symbolism of the hole in the -earth used by the Watschandies for the fertilization of the earth takes -the place of the coitus, then the generation of fire could be considered -in the same way as a substitute for coitus; and, indeed, it might be -further concluded as a consequence of this reasoning that the invention -of fire-making is also due to the need of supplying a symbol for the -sexual act.[306] - -Let us return, for a moment, to the infantile symptom of boring. Let us -imagine a strong adult man carrying on the boring with two pieces of -wood with the same perseverance and the energy corresponding to that of -this child. He may very easily create fire by this play. But of greatest -significance in this work is the rhythm.[307] This hypothesis seems to -me psychologically possible, although it should not be said with this -that only in this way could the discovery of fire occur. It can result -just as well by the striking together of flints. It is scarcely possible -that fire was created in only one way. All I want to establish here is -merely the psychologic process, the symbolic indications of which point -to the possibility that in such a way was fire invented or prepared. - -The existence of the primitive coitus play or rite seems to me -sufficiently proven. The only thing that is obscure is the energy and -emphasis of the ritual play. It is well known that those primitive rites -were often of very bloody seriousness, and were performed with an -extraordinary display of energy, which appears as a great contrast to -the well-known indolence of primitive humanity. Therefore, the ritual -activity entirely loses the character of play, and wins that of -purposeful effort. If certain Negro races can dance the whole night long -to three tones in the most monotonous manner, then, according to our -idea, there is in this an absolute lack of the character of play -pastime; it approaches nearer to exercise. There seems to exist a sort -of compulsion to transfer the libido into such ritual activity. If the -basis of the ritual activity is the sexual act, we may assume that it is -really the underlying thought and object of the exercise. Under these -circumstances, the question arises why the primitive man endeavors to -represent the sexual act symbolically and with effort, or, if this -wording appears to be too hypothetical, why does he exert energy to such -a degree only to accomplish practically useless things, which apparently -do not especially amuse him?[308] It may be assumed that the sexual act -is more desirable to primitive man than such absurd and, moreover, -fatiguing exercises. It is hardly possible but that a certain compulsion -conducts the energy away from the original object and real purpose, -inducing the production of surrogates. The existence of a phallic or -orgiastic cult does not indicate _eo ipso_ a particularly lascivious -life any more than the ascetic symbolism of Christianity means an -especially moral life. One honors that which one does not possess or -that which one is not. This compulsion, to speak in the nomenclature -formulated above, removes a certain amount of libido from the real -sexual activity, and creates a symbolic and practically valid substitute -for what is lost. This psychology is confirmed by the above-mentioned -Watschandie ceremony; during the entire ceremony none of the men may -look at a woman. This detail again informs us from whence the libido is -to be diverted. But this gives rise to the pressing question, Whence -comes this compulsion? We have already suggested above that the -primitive sexuality encounters a resistance which leads to a -side-tracking of the libido on to substitution actions (analogy, -symbolism, etc.). It is unthinkable that it is a question of any outer -opposition whatsoever, or of a real obstacle, since it occurs to no -savage to catch his elusive quarry with ritual charms; but it is a -question of an internal resistance; will opposes will; libido opposes -libido, since a psychologic resistance as an energic phenomenon -corresponds to a certain amount of libido. The psychologic compulsion -for the transformation of the libido is based on an original division of -the will. I will return to this primal splitting of the libido in -another place. Here let us concern ourselves only with the problem of -the transition of the libido. The transition takes place, as has been -repeatedly suggested by means of shifting to an analogy. The libido is -taken away from its proper place and transferred to another substratum. - -The resistance against sexuality aims, therefore, at preventing the -sexual act; it also seeks to crowd the libido away from the sexual -function. We see, for example, in hysteria, how the specific repression -blocks the real path of transference; therefore, the libido is obliged -to take another path, and that an earlier one, namely, the incestuous -road which ultimately leads to the parents. Let us speak, however, of -the incest prohibition, which hindered the very first sexual -transference. Then the situation changes in so far that no earlier way -of transference is left, except that of the presexual stage of -development, where the libido was still partly in the function of -nutrition. By a regression to the presexual material the libido becomes -quasi-desexualized. But as the incest prohibition signifies only a -temporary and conditional restriction of the sexuality, thus only that -part of the libido which is best designated as the incestuous component -is now pushed back to the presexual stage. The repression, therefore, -concerns only that part of the sexual libido which wishes to fix itself -permanently upon the parents. The sexual libido is only withdrawn from -the incestuous component, repressed upon the presexual stage, and there, -if the operation is successful, desexualized, by which this amount of -libido is prepared for an asexual application. However, it is to be -assumed that this operation is accomplished only with difficulty, -because the incestuous libido, so to speak, must be artificially -separated from the sexual libido, with which, for ages, through the -whole animal kingdom, it was indistinguishably united. The regression of -the incestuous component must, therefore, take place, not only with -great difficulty, but also carry with it into the presexual stage a -considerable sexual character. The consequence of this is that the -resulting phenomena, although stamped with the character of the sexual -act, are, nevertheless, not really sexual acts _de facto_; they are -derived from the presexual stage, and are maintained by the repressed -sexual libido, therefore possess a double significance. Thus the fire -boring is a coitus (and, to be sure, an incestuous one), but a -desexualized one, which has lost its immediate sexual worth, and is, -therefore, indirectly useful to the propagation of the species. The -presexual stage is characterized by countless possibilities of -application, because the libido has not yet formed definite -localizations. It therefore appears intelligible that an amount of -libido which reaches this stage through regression is confronted with -manifold possibilities of application. Above all, it is met with the -possibility of a purely onanistic activity. But as the matter in -question in the regressive component of libido is sexual libido, the -ultimate object of which is propagation, therefore it goes to the -external object (Parents); it will also introvert with this destination -as its essential character. The result, therefore, is that the purely -onanistic activity turns out to be insufficient, and another object must -be sought for, which takes the place of the incest object. The nurturing -mother earth represents the ideal example of such an object. The -psychology of the presexual stage contributes the nutrition component; -the sexual libido the coitus idea. From this the ancient symbols of -agriculture arise. In the work of agriculture hunger and incest -intermingle. The ancient cults of mother earth and all the superstitions -founded thereon saw in the cultivation of the earth the fertilization of -the mother. The aim of the action is desexualized, however, for it is -the fruit of the field and the nourishment contained therein. The -regression resulting from the incest prohibition leads, in this case, to -the new valuation of the mother; this time, however, not as a sexual -object, but as a nourisher. - -The discovery of fire seems to be due to a very similar regression to -the presexual stage, more particularly to the nearest stage of the -displaced rhythmic manifestation. The libido, introverted from the -incest prohibition (with the more detailed designation of the motor -components of coitus), when it reaches the presexual stage, meets the -related infantile boring, to which it now gives, in accordance with its -realistic destination, an actual material. (Therefore the material is -fittingly called “materia,” as the object is the mother as above.) As I -sought to show above, the action of the infantile boring requires only -the strength and perseverance of an adult man and suitable “material” in -order to generate fire. If this is so, it may be expected that analogous -to our foregoing case of onanistic boring the generation of fire -originally occurred as such an act of quasi-onanistic activity, -objectively expressed. The demonstration of this can never be actually -furnished, but it is thinkable that somewhere traces of this original -onanistic preliminary exercise of fire production have been preserved. I -have succeeded in finding a passage in a very old monument of Hindoo -literature which contains this transition of the sexual libido through -the onanistic phase in the preparation of fire. This passage is found in -Brihadâranyaka-Upanishad:[309] - - “In truth, he (Âtman)[310] was as large as a woman and a man, when - they embrace each other. This, his own self, he divided into two - parts, out of which husband and wife were formed.[311] With her, he - copulated; from this humanity sprang. She, however, pondered: ‘How may - he unite with me after he has created me from himself? Now I shall - hide!’ Then she became a cow; he, however, became a bull and mated - with her. From that sprang the horned cattle. Then she became a mare; - he, however, became a stallion; she became a she-ass; he, an ass, and - mated with her. From these sprang the whole-hoofed animals. She became - a goat; he became a buck; she became an ewe; he became a ram, and - mated with her. Thus were created goats and sheep. Thus it happened - that all that mates, even down to the ants, he created—then he - perceived: ‘Truly I myself am Creation, for I have created the whole - world!’ Thereupon he rubbed his hands (held before the mouth) so that - he brought forth fire from his mouth, as from the mother womb, and - from his hands.” - -We meet here a peculiar myth of creation which requires a psychologic -interpretation. In the beginning the libido was undifferentiated and -bisexual;[312] this was followed by differentiation into a male and a -female component. From then on man knows what he is. Now follows a gap -in the coherence of the thought where belongs that very resistance which -we have postulated above for the explanation of the urge for -sublimation. Next follows the onanistic act of rubbing or boring (here -finger-sucking) transferred from the sexual zone, from which proceeds -the production of fire.[313] The libido here leaves its characteristic -manifestation as sexual function and regresses to the presexual stage, -where, in conformity with the above explanation, it occupies one of the -preliminary stages of sexuality, thereby producing, in the view -expressed in the Upanishad, the first human art, and from there, as -suggested by Kuhn’s idea of the root “manth,” perhaps the higher -intellectual activity in general. This course of development is not -strange to the psychiatrist, for it is a well-known psychopathological -fact that onanism and excessive activity of phantasy are very closely -related. (The sexualizing-autonomizing of the mind through -autoerotism[314] is so familiar a fact that examples of that are -superfluous.) The course of the libido, as we may conclude from these -studies, originally proceeded in a similar manner as in the child, only -in a reversed sequence. The sexual act was pushed out of its proper zone -and was transferred into the analogous mouth zone[315]—the mouth -receiving the significance of the female genitals; the hand and the -fingers, respectively, receiving the phallic meaning.[316] In this -manner the regressively reoccupied activity of the presexual stage is -invested with the sexual significance, which, indeed, it already -possessed, in part, before, but in a wholly different sense. Certain -functions of the presexual stage are found to be permanently suitable, -and, therefore, are retained later on as sexual functions. Thus, for -example, the mouth zone is retained as of erotic importance, meaning -that its valuation is permanently fixed. Concerning the mouth, we know -that it also has a sexual meaning among animals, inasmuch as, for -example, stallions bite mares in the sexual act; also, cats, cocks, etc. -A second significance of the mouth is as an instrument of speech, it -serves essentially in the production of the mating call, which mostly -represents the developed tones of the animal kingdom. As to the hand, we -know that it has the important significance of the contrectation organ -(for example, among frogs). The frequent erotic use of the hand among -monkeys is well known. If there exists a resistance against the real -sexuality, then the accumulated libido is most likely to cause a -hyperfunction of those collaterals which are most adapted to compensate -for the resistance, that is to say, the nearest functions which serve -for the introduction of the act;[317] on one side the function of the -hand, on the other that of the mouth. The sexual act, however, against -which the opposition is directed is replaced by a similar act of the -presexual stage, the classic case being either finger-sucking or boring. -Just as among apes the foot can on occasions take the place of the hand, -so the child is often uncertain in the choice of the object to suck, and -puts the big toe in the mouth instead of the finger. This last movement -belongs to a Hindoo rite, only the big toe was not put in the mouth, but -held against the eye.[318] Through the sexual significance of the hand -and mouth these organs, which in the presexual stage served to obtain -pleasure, are invested with a procreating power which is identical with -the above-mentioned destination, which aims at the external object, -because it concerns the sexual or creating libido. When, through the -actual preparation of fire, the sexual character of the libido employed -in that is fulfilled, then the mouth zone remains without adequate -expression; only the hand has now reached its real, purely human goal in -its first art. - -The mouth has, as we saw, a further important function, which has just -as much sexual relation to the object as the hand, that is to say, the -production of the mating call. In opening up the autoerotic ring -(hand-mouth),[319] where the phallic hand became the fire-producing -tool, the libido which was directed to the mouth zone was obliged to -seek another path of functioning, which naturally was found in the -already existing love call. The excess of libido entering here must have -had the usual results, namely, the stimulation of the newly possessed -function; hence an elaboration of the mating call. - -We know that from the primitive sounds human speech has developed. -Corresponding to the psychological situation, it might be assumed that -language owes its real origin to this moment, when the impulse, -repressed into the presexual stage, turns to the external in order to -find an equivalent object there. The real thought as a conscious -activity is, as we saw in the first part of this book, a thinking with -positive determination towards the external world, that is to say, a -“speech thinking.” This sort of thinking seems to have originated at -that moment. It is very remarkable that this view, which was won by the -path of reasoning, is again supported by old tradition and other -mythological fragments. - -In Aitareyopanishad[320] the following quotation is to be found in -the doctrine of the development of man: “Being brooded-o’er, his -mouth hatched out, like as an egg; from out his mouth (came) speech, -from speech, the fire.” In Part II, where it is depicted how the -newly created objects entered man, it reads: “Fire, speech becoming, -entered in the mouth.” These quotations allow us to plainly -recognize the intimate connection between fire and speech.[321] In -Brihadâranyaka-Upanishad is to be found this passage: - - “‘Yayñavalkya,’ thus he spake, ‘when after the death of this man his - speech entereth the fire, his breath into the wind, his eye into the - sun, etc.’” - -A further quotation from the Brihadâranyaka-Upanishad reads: - - “But when the sun is set, O Yayñavalkya, and the moon has set, and the - fire is extinguished, what then serves man as light? Then speech - serves him as light; then, by the light of speech he sits, and moves, - he carries on his work, and he returns home. But when the sun is set, - O Yayñavalkya, and the moon is set, and the fire extinguished, and the - voice is dumb, what then serves man as light? Then he serves himself - (Atman) as light; then, by the light of himself, he sits and moves, - carries on his work and returns home.” - -In this passage we notice that fire again stands in the closest relation -to speech. Speech itself is called a “light,” which, in its turn, is -reduced to the “light” of the Atman, the creating psychic force, the -libido. Thus the Hindoo metapsychology conceives speech and fire as -emanations of the inner light from which we know that it is libido. -Speech and fire are its forms of manifestation, the first human arts, -which have resulted from its transformation. This common psychologic -origin seems also to be indicated by certain results of philology. The -Indo-Germanic root _bhâ_ designates the idea of “to lighten, to shine.” -This root is found in Greek, φάω, φαίνω, φάος[322]; in old Icelandic -_bán_ = white, in New High German _bohnen_ = to make shining. The same -root _bhâ_ also designates “to speak”; it is found in Sanskrit _bhan_ = -to speak, Armenian _ban_ = word, in New High German _bann_ = to banish, -Greek φᾱ-μί, ἔφαν, φấτις.[323] Latin _fâ-ri_, _fânum_. - -The root _bhelso_, with the meanings “to ring, to bark,” is found in -Sanskrit _bhas_ = to bark and _bhâs_ = to talk, to speak; Lithuanian -_balsas_ = voice, tone. Really _bhel-sô_ = to be bright or luminous. -Compare Greek φάλος = bright, Lithuanian _bálti_ = to become white, -Middle High German _blasz_ = pale. - -The root _lâ_, with the meaning of “to make sound, to bark,” is found in -Sanskrit _las_, _lásati_ = to resound; and _las_, _lásati_ = to radiate, -to shine. - -The related root _lesô_, with the meaning “desire,” is also found in -Sanskrit _las_, _lásati_ = to play; _lash_, _láshati_ = to desire. Greek -λάσταυρος = lustful, Gothic _lustus_, New High German _Lust_, Latin -_lascivus_. - -A further related root, _lásô_ = to shine, to radiate, is found in -_las_, _lásati_ = to radiate, to shine. - -This group unites, as is evident, the meanings of “to desire, to play, -to radiate, and to sound.” A similar archaic confluence of meanings in -the primal libido symbolism (as we are perhaps justified in calling it) -is found in that class of Egyptian words which are derived from the -closely related roots _ben_ and _bel_ and the reduplication _benben_ and -_belbel_. The original significance of these roots is “to burst forth, -to emerge, to extrude, to well out,” with the associated idea of -bubbling, boiling and roundness. _Belbel_, accompanied by the sign of -the obelisk, of originally phallic nature, means source of light. The -obelisk itself had besides the names of _techenu_ and _men_ also the -name _benben_, more rarely _berber_ and _belbel_.[324] The libido -symbolism makes clear this connection, it seems to me. - -The Indo-Germanic root _vel_, with the meaning “to wave, to undulate” -(fire), is found in Sanskrit _ulunka_ = burning, Greek ἀλέα, Attic ἁλέα -= warmth of the sun, Gothic _vulan_ = to undulate, Old High German and -Middle High German _walm_ = heat, glow. - -The related Indo-Germanic root _vélkô_, with the meaning of “to lighten, -to glow,” is found in Sanskrit _ulkă_ = firebrand, Greek Ϝελχᾶνος = -Vulcan. This same root _vel_ means also “to sound”; in Sanskrit _vâní_ = -tone, song, music. Tschech _volati_ = to call. - -The root _svénô_ = to sound, to ring, is found in Sanskrit _svan_, -_svánati_ = to rustle, to sound; Zend _qanañt_, Latin _sonâre_, Old -Iranian _senm_, Cambrian _sain_, Latin _sonus_, Anglo-Saxon _svinsian_ = -to resound. The related root _svénos_ = noise, sound, is found in Vedic -_svánas_ = noise, Latin _sonor_, _sonorus_. A further related root is -_svonós_ = tone, noise; in Old Iranian _son_ = word. - -The root _své_ (n), locative _svéni_, dative _sunéi_, means sun; in Zend -_qeñg_ = sun. (Compare above _svénô_, Zend _qanañt_); Gothic _sun-na_, -_sunnô_.[325] Here Goethe has preceded us: - - “The sun orb sings in emulation, - ’Mid brother-spheres, his ancient round: - His path predestined through Creation, - He ends with step of thunder sound.” - —_Faust._ Part I. - - “Hearken! Hark! the hours careering! - Sounding loud to spirit-hearing, - See the new-born Day appearing! - Rocky portals jarring shatter, - Phœbus’ wheels in rolling clatter, - With a crash the Light draws near! - Pealing rays and trumpet-blazes, - Eye is blinded, ear amazes; - The Unheard can no one hear! - Slip within each blossom-bell, - Deeper, deeper, there to dwell,— - In the rocks, beneath the leaf! - If it strikes you, you are deaf.” - —_Faust._ Part II. - -We also must not forget the beautiful verse of Hölderlin: - - “Where art thou? Drunken, my soul dreams - Of all thy rapture. Yet even now I hearken - As full of golden tones the radiant sun youth - Upon his heavenly lyre plays his even song - To the echoing woods and hills.” - -Just as in archaic speech fire and the speech sounds (the mating call, -music) appear as forms of emanation of the libido, thus light and sound -entering the psyche become one: libido. - -Manilius expresses it in his beautiful verses: - - “Quid mirum noscere mundum - Si possunt homines, quibus est et mundus in ipsis - Exemplumque dei quisque est in imagine parva? - An quoquam genitos nisi cælo credere fas est - Esse homines? - Stetit unus in arcem - Erectus capitis victorque ad sidera mittit sidereos oculos.”[326] - -The idea of the Sanskrit _têjas_ suggests the fundamental significance -of the libido for the conception of the world in general. I am indebted -to Dr. Abegg, in Zurich, a thorough Sanskrit scholar, for the -compilation of the eight meanings of this word. - -_Têjas_ signifies: - - 1. Sharpness, cutting edge. - - 2. Fire, splendor, light, glow, heat. - - 3. Healthy appearance, beauty. - - 4. The fiery and color-producing power of the human organism (thought - to be in the bile). - - 5. Power, energy, vital force. - - 6. Passionate nature. - - 7. Mental, also magic, strength; influence, position, dignity. - - 8. Sperma. - -This gives us a dim idea of how, for primitive thought, the so-called -objective world was, and had to be, a subjective image. To this thought -must be applied the words of the “Chorus Mysticus”: - - “All that is perishable - Is only an allegory.” - -The Sanskrit word for fire is _agnis_ (the Latin _ignis_);[327] the fire -personified is the god Agni, the divine mediator,[328] whose symbol has -certain points of contact with that of Christ. In Avesta and in the -Vedas the fire is the messenger of the gods. In the Christian mythology -certain parts are closely related with the myth of Agni. Daniel speaks -of the three men in the fiery furnace: - - “Then Nebuchadnezar, the King, was astonished, and rose up in haste - and spake, and said unto his counsellors: ‘Did not we cast three men - bound into the midst of the fire?’ - - “They answered and said: ‘True, O King!’ - - “He answered and said: ‘Lo, I see four men loose, walking in the midst - of the fire, and they have no hurt; and the form of the fourth is like - the Son of God.’” - -In regard to that the “Biblia pauperum” observes (according to an old -German incunabulum of 1471): - - “One reads in the third chapter of the prophet Daniel that - Nebuchadnezar, the King, caused three men to be placed in a glowing - furnace and that the king often went there, looked in, and that he saw - with the three, a fourth, who was like the Son of God. The three - signify for us, the Holy Trinity and the fourth, the unity of the - being. Christ, too, in His explanation designated the person of the - Trinity and the unity of the being.” - -According to this mystic interpretation, the legend of the three men in -the fiery furnace appears as a magic fire ceremony by means of which the -Son of God reveals himself. The Trinity is brought together with the -unity, or, in other words, through coitus a child is produced. The -glowing furnace (like the glowing tripod in “Faust”) is a mother symbol, -where the children are produced.[329] The fourth in the fiery furnace -appears as Christ, the Son of God, who has become a visible God in the -fire. The mystic trinity and unity are sexual symbols. (Compare with -that the many references in Inman: “Ancient Pagan and Modern Christian -Symbolism.”) It is said of the Saviour of Israel (the Messiah) and of -his enemies, _Isaiah_ x:17: - - “And the light of Israel shall be for a fire, and his Holy One for a - flame.” - -In a hymn of the Syrian Ephrem it is said of Christ: “Thou who art all -fire, have mercy upon me.” - -Agni is the sacrificial flame, the sacrificer, and the sacrificed, as -Christ himself. Just as Christ left behind his redeeming blood, φάρμακον -ἀθανασίας,[330] in the stimulating wine, so Agni is the Soma, the holy -drink of inspiration, the mead of immortality.[331] Soma and Fire are -entirely identical in Hindoo literature, so that in Soma we easily -rediscover the libido symbol, through which a series of apparently -paradoxical qualities of the Soma are immediately explained. As the old -Hindoos recognized in fire an emanation of the inner libido fire, so too -they recognized, in the intoxicating drink (Firewater, Soma-Agni, as -rain and fire), an emanation of libido. The Vedic definition of Soma as -seminal fluid confirms this interpretation.[332] The Soma significance -of fire, similar to the significance of the body of Christ in the Last -Supper (compare the Passover lamb of the Jews, baked in the form of a -cross), is explained by the psychology of the presexual stage, where the -libido was still in part the function of nutrition. The “Soma” is the -“nourishing drink,” the mythological characterization of which runs -parallel to fire in its origin; therefore, both are united in Agni. The -drink of immortality was stirred by the Hindoo gods like fire. Through -the retreat of the libido into the presexual stage it becomes clear why -so many gods were either defined sexually or were devoured. - -As was shown by our discussion of fire preparation, the fire tool did -not receive its sexual significance as a later addition, but the sexual -libido was the motor power which led to its discovery, so that the later -teachings of the priests were nothing but confirmations of its actual -origin. Other primitive discoveries probably have acquired their sexual -symbolism in the same manner, being also derived from the sexual libido. - -In the previous statements, which were based on the Pramantha of the -Agni sacrifice, we have concerned ourselves only with one significance -of the word manthâmi or mathnâmi, that is to say, with that which -expresses the movement of rubbing. As Kuhn shows, however, this word -also possesses the meaning of tearing off, taking away by violence, -robbing.[333] As Kuhn points out, this significance is already extant in -the Vedic text. The legend of its discovery always expresses the -production of fire as a robbery. (In this far it belongs to the motive -widely spread over the earth of the treasure difficult to attain.) The -fact that in many places and not alone in India the preparation of fire -is represented as having its origin in robbery, seems to point to a -widely spread thought, according to which the preparation of fire was -something forbidden, something usurped or criminal, which could be -obtained only through stratagem or deeds of violence (mostly through -stratagem).[334] When onanism confronts the physician as a symptom it -does so frequently under the symbol of secret pilfering, or crafty -imposition, which always signifies the concealed fulfilment of a -forbidden wish.[335] Historically, this train of thought probably -implies that the ritual preparation of fire was employed with a magic -purpose, and, therefore, was pursued by official religions; then it -became a ritual mystery,[336] guarded by the priests and surrounded with -secrecy. The ritual laws of the Hindoos threaten with severe punishment -him who prepares fire in an incorrect manner. The fact alone that -something is mysterious means the same as something done in concealment; -that which must remain secret, which one may not see nor do; also -something which is surrounded by severe punishment of body and soul; -therefore, presumably, _something forbidden_ which has received a -license as a religious rite. After all has been said about the genesis -of the preparation of fire, it is no longer difficult to guess what is -the forbidden thing; _it is onanism_. When I stated before that it might -be lack of satisfaction which breaks up the autoerotic ring of the -displaced sexual activity transferred to the body itself, and thus opens -wider fields of culture, I did not mention that this loosely closed ring -of the displaced onanistic activity could be much more firmly closed, -when man makes the other great discovery, that of true onanism.[337] -With that the activity is started in the proper place, and this, under -certain circumstances, may mean a satisfaction sufficient for a long -time, but at the expense of cheating sexuality of its real purpose. It -is a fraud upon the natural development of things, because all the -dynamic forces which can and should serve the development of culture are -withdrawn from it through onanism, since, instead of the displacement, a -regression to the local sexual takes place, which is precisely the -opposite of that which is desirable. Psychologically, however, onanism -is a discovery of a significance not to be undervalued. One is protected -from fate, since no sexual need then has the power to give one up to -life. For with onanism one has the greatest magic in one’s hands; one -needs only to phantasy, and with that to masturbate, then one possesses -all the pleasure of the world, and is no longer compelled to conquer the -world of one’s desires through hard labor and wrestling with -reality.[338] Aladdin rubs his lamp and the obedient genii stand at his -bidding; thus the fairy tale expresses the great psychologic advantage -of the easy regression to the local sexual satisfaction. Aladdin’s -symbol subtly confirms the ambiguity of the magic fire preparation. - -The close relation of the generation of fire to the onanistic act is -illustrated by a case, the knowledge of which I owe to Dr. Schmid, in -Cery, that of an imbecile peasant youth who set many incendiary fires. -At one of these conflagrations he drew suspicion to himself by his -behavior. He stood with his hands in his trouser pockets in the door of -an opposite house and gazed with apparent delight at the fire. Under -examination in the insane asylum, he described the fire in great detail, -and made suspicious movements in his trouser pockets with his hands. The -physical examination undertaken at once showed that he had masturbated. -Later he confessed that he had masturbated at the time when he had -enjoyed the fire which he had enkindled himself. - -The preparation of fire in itself is a perfectly ordinary useful custom, -employed everywhere for many centuries, which in itself involved nothing -more mysterious than eating and drinking. However, there was always a -tendency from time to time to prepare fire in a ceremonious and -mysterious manner (exactly as with ritual eating and drinking), which -was to be carried out in an exactly prescribed way and from which no one -dared differ. This mysterious tendency associated with the technique is -the second path in the onanistic regression, always present by the side -of culture. The strict rules applied to it, the zeal of the ceremonial -preparations and the religious awe of the mysteries next originate from -this source; the ceremonial, although apparently irrational, is an -extremely ingenious institution from the psychologic standpoint, for it -represents a substitute for the possibility of onanistic regression -accurately circumscribed by law. The law cannot apply to the content of -the ceremony, for it is really quite indifferent for the ritual act, -whether it is carried out in this way or in that way. On the contrary, -it is very essential whether the restrained libido is discharged through -a sterile onanism or transposed into the path of sublimation. These -severe measures of protection apply primarily to onanism.[339] - -I am indebted to Freud for a further important reference to the -onanistic nature of the fire theft, or rather the motive of _the -treasure difficult of attainment_ (to which fire theft belongs). -Mythology contains repeated formulas which read approximately as -follows: The treasure must be plucked or torn off from a taboo tree -(Paradise tree, Hesperides); this is a forbidden and dangerous act. The -clearest example of this is the old barbaric custom in the service of -Diana of Aricia: only he can become a priest of the goddess who, in her -sacred grove, dares to tear off (“abzureissen”) a bough. The tearing off -has been retained in vulgar speech (besides “abreiben,” rubbing) as a -symbol of the act of onanism. Thus “reiben,” to rub, is like “reissen,” -to break off, both of which are contained in manthami and united -apparently only through the myth of the fire theft bound up in the act -of onanism in a deeper stratum wherein “reiben,” properly speaking, -“reissen,” is employed, but in a transferred sense. Therefore, it might -perhaps be anticipated that in the deepest stratum, namely, the -incestuous, which precedes the autoerotic stage,[340] the two meanings -coincide, which, through lack of mythological tradition, can perhaps be -traced through etymology only. - - - - - CHAPTER IV - THE UNCONSCIOUS ORIGIN OF THE HERO - - -Prepared by the previous chapters, we approach the personification of -the libido in the form of a conqueror, a hero or a demon. With this, -symbolism leaves the impersonal and neuter realm, which characterizes -the astral and meteorologic symbol, and takes human form: the figure of -a being changing from sorrow to joy, from joy to sorrow, and which, like -the sun, sometimes stands in its zenith, sometimes is plunged in darkest -night, and arises from this very night to new splendor.[341] Just as the -sun, guided by its own internal laws, ascends from morn till noon, and -passing beyond the noon descends towards evening, leaving behind its -splendor, and then sinks completely into the all-enveloping night, thus, -too, does mankind follow his course according to immutable laws, and -also sinks, after his course is completed, into night, in order to rise -again in the morning to a new cycle in his children. The symbolic -transition from sun to man is easy and practicable. The third and last -creation of Miss Miller’s also takes this course. She calls this piece -“Chiwantopel,” a “hypnagogic poem.” She gives us the following -information about the circumstances surrounding the origin of this -phantasy: - - “After an evening of care and anxiety, I lay down to sleep at about - half past eleven. I felt excited and unable to sleep, although I was - very tired. There was no light in the room. I closed my eyes, and then - I had the feeling that something was about to happen. The sensation of - a general relaxation came over me, and I remained as passive as - possible. Lines appeared before my eyes,—sparks and shining spirals, - followed by a kaleidoscopic review of recent trivial occurrences.” - -The reader will regret with me that we cannot know the reason for her -cares and anxieties. It would have been of great importance for what -follows to have information on this point. This gap in our knowledge is -the more to be deplored because, between the first poem in 1898 and the -time of the phantasy here discussed (1902), four whole years have -passed. All information is lacking regarding this period, during which -the great problem surely survived in the unconscious. Perhaps this lack -has its advantages in that our interest is not diverted from the -universal applicability of the phantasy here produced by sympathy in -regard to the personal fate of the author. Therefore, something is -obviated which often prevents the analyst in his daily task from looking -away from the tedious toil of detail to that wider relation which -reveals each neurotic conflict to be involved with human fate as a -whole. - -The condition depicted by the author here corresponds to such a one as -usually precedes an intentional somnambulism[342] often described by -spiritualistic mediums. A certain inclination to listen to these low -nocturnal voices must be assumed; otherwise such fine and hardly -perceptible inner experiences pass unnoticed. We recognize in this -listening a current of the libido leading inward and beginning to flow -towards a still invisible, mysterious goal. It seems that the libido has -suddenly discovered an object in the depths of the unconscious which -powerfully attracts it. The life of man, turned wholly to the external -by nature, does not ordinarily permit such introversion; there must, -therefore, be surmised a certain exceptional condition, that is to say, -a lack of external objects, which compels the individual to seek a -substitute for them in his own soul. It is, however, difficult to -imagine that this rich world has become too poor to offer an object for -the love of human atoms; nor can the world and its objects be held -accountable for this lack. It offers boundless opportunities for every -one. It is rather the _incapacity to love which robs mankind of his -possibilities_. This world is empty to him alone who does not understand -how to direct his libido towards objects, and to render them alive and -beautiful for himself, for Beauty does not indeed lie in things, but in -the feeling that we give to them. That which compels us to create a -substitute for ourselves is not the external lack of objects, but our -incapacity to lovingly include a thing outside of ourselves. Certainly -the difficulties of the conditions of life and the adversities of the -struggle for existence may oppress us, yet even adverse external -situations would not hinder the giving out of the libido; on the -contrary, they may spur us on to the greatest exertions, whereby we -bring our whole libido into reality. Real difficulties alone will never -be able to force the libido back permanently to such a degree as to give -rise, for example, to a neurosis. _The conflict, which is the condition -of every neurosis, is lacking._ The resistance, which opposes its -unwillingness to the will, alone has the power to produce that -pathogenic introversion which is the starting point of every psychogenic -disturbance. The resistance against loving produces the inability to -love. Just as the normal libido is comparable to a steady stream which -pours its waters broadly into the world of reality, so the resistance, -dynamically considered, is comparable, not so much to a rock rearing up -in the river bed which is flooded over or surrounded by the stream, as -to a backward flow towards the source. A part of the soul desires the -outer object; another part, however, harks back to the subjective world, -where the airy and fragile palaces of phantasy beckon. One can assume -the dualism of the human will for which Bleuler, from the psychiatric -point of view, has coined the word “ambitendency”[343] as something -generally present, bearing in mind that even the most primitive motor -impulse is in opposition; as, for example, in the act of extension, the -flexor muscles also become innervated. This normal ambitendency, -however, never leads to an inhibition or prevention of the intended act, -but is the indispensable preliminary requirement for its perfection and -coördination. For a resistance disturbing to this act to arise from this -harmony of finely attuned opposition an abnormal plus or minus would be -needed on one or the other side. The resistance originates from this -added third.[344] This applies also to the duality of the will, from -which so many difficulties arise for mankind. The abnormal third frees -the pair of opposites, which are normally most intimately united, and -causes their manifestation in the form of separate tendencies; it is -only thus that they become willingness and unwillingness, which -interfere with each other. The Bhagavad-Gîtâ says, “Be thou free of the -pairs of opposites.”[345] The harmony thus becomes disharmony. It cannot -be my task here to investigate whence the unknown third arises, and what -it is. Taken at the roots in the case of our patients, the “nuclear -complex” (Freud) reveals itself as the _incest problem_. The sexual -libido regressing to the parents appears as the incest tendency. The -reason this path is so easily travelled is due to the enormous indolence -of mankind, which will relinquish no object of the past, but will hold -it fast forever. The “sacrilegious backward grasp” of which Nietzsche -speaks reveals itself, stripped of its incest covering, as an original -passive arrest of the libido in its first object of childhood. This -indolence is also a passion, as La Rochefoucauld[346] has brilliantly -expressed it: - - “Of all passions, that which is least known to ourselves is indolence: - it is the most ardent and malignant of them all, although its violence - may be insensible, and the injuries it causes may be hidden; if we - will consider its power attentively, we will see that it makes itself, - upon all occasions, mistress of our sentiments, of our interests, and - of our pleasures; it is the anchor, which has the power to arrest the - largest vessels; it is a calm more dangerous to the most important - affairs than rocks and the worst tempest. The repose of indolence is a - secret charm of the soul which suddenly stops the most ardent pursuits - and the firmest resolutions; finally to give the true idea of this - passion, one must say that indolence is like a beatitude of the soul - which consoles it for all its losses and takes the place of all its - possessions.” - -This dangerous passion, belonging above all others to primitive man, -appears under the hazardous mask of the incest symbol, from which the -incest fear must drive us away, and which must be conquered, in the -first place, under the image of the “terrible mother.”[347] It is the -mother of innumerable evils, not the least of which are neurotic -troubles. For, especially from the fogs of the arrested remnants of the -libido, arise the harmful phantasmagoria which so veil reality that -adaptation becomes almost impossible. However, we will not investigate -any further in this place the foundations of the incest phantasies. The -preliminary suggestion of my purely psychologic conception of the incest -problem may suffice. We are here only concerned with the question -whether _resistance_ which leads to introversion in our author signifies -a conscious external difficulty or not. If it were an external -difficulty, then, indeed, the libido would be violently dammed back, and -would produce a flood of phantasies, which can best be designated as -schemes, that is to say, plans as to how the obstacles could be -overcome. They would be very concrete ideas of reality which seek to -pave the way for solutions. It would be a strenuous meditation, indeed, -which would be more likely to lead to anything rather than to a -hypnagogic poem. The passive condition depicted above in no way fits in -with a real external obstacle, but, precisely through its passive -submission, it indicates a tendency which doubtless scorns real -solutions and prefers phantastic substitutes. Ultimately and essentially -we are, therefore, dealing with an internal conflict, perhaps after the -manner of those earlier conflicts which led to the two first unconscious -creations. We, therefore, are forced to conclude that the external -object cannot be loved, because a predominant amount of libido prefers a -phantastic object, which must be brought up from the depths of the -unconscious as a compensation for the missing reality. - -The visionary phenomena, produced in the first stages of introversion, -are grouped among the well-known phenomena[348] of hypnagogic vision. -They form, as I explained in an earlier paper, the foundation of the -true visions of the symbolic autorevelations of the libido, as we may -now express it. - -Miss Miller continues: - - “Then I had the impression that some communication was immediately - impending. It seemed to me as if there were re-echoed in me the words, - ‘Speak, O Lord, for Thy servant listens; open Thou mine ears!’” - -This passage very clearly describes the intention; the expression -“communication” is even a current term in spiritualistic circles. The -Biblical words contain a clear invocation or “prayer,” that is to say, a -wish (libido) directed towards divinity (the unconscious complex). The -prayer refers to Samuel, i:3, where Samuel at night was three times -called by God, but believed that it was Eli calling, until the latter -informed him that it was God himself who spoke, and that he must answer -if his name was called again—“Speak, O Lord, for Thy Servant hears!” The -dreamer uses these words really in an inverse sense, namely, in order to -produce God with them. With that she directs her desires, her libido, -into the depths of her unconscious. - -We know that, although individuals are widely separated by the -differences in the contents of their consciousness, they are closely -alike in their unconscious psychology. It is a significant impression -for one working in practical psychoanalysis when he realizes how uniform -are the typical unconscious complexes. Difference first arises from -individualization. This fact gives to an essential portion of the -Schopenhauer and Hartmann philosophies a deep psychologic -justification.[349] The very evident uniformity of the unconscious -mechanism serves as a psychologic foundation for these philosophic -views. The unconscious contains the differentiated remnants of the -earlier psychologic functions overcome by the individual -differentiation. The reaction and products of the animal psyche are of a -generally diffused uniformity and solidity, which, among men, may be -discovered apparently only in traces. Man appears as something -extraordinarily individual in contrast with animals. - -This might be a tremendous delusion, because we have the appropriate -tendency always to recognize only the difference of things. This is -demanded by the psychologic adaptation which, without the most minute -differentiation of the impressions, would be absolutely impossible. In -opposition to this tendency we have ever the greatest difficulty in -recognizing in their common relations the things with which we are -occupied in every-day life. This recognition becomes much easier with -things which are more remote from us. For example, it is almost -impossible for a European to differentiate the faces in a Chinese -throng, although the Chinese have just as individual facial formations -as the Europeans, but the similarity of their strange facial expression -is much more evident to the remote onlooker than their individual -differences. But when we live among the Chinese then the impression of -their uniformity disappears more and more, and finally the Chinese -become individuals also. Individuality belongs to those conditional -actualities which are greatly overrated theoretically on account of -their practical significance. It does not belong to those overwhelmingly -clear and therefore universally obtrusive general facts upon which a -science must primarily be founded. The individual content of -consciousness is, therefore, the most unfavorable object imaginable for -psychology, because it has veiled the universally valid until it has -become unrecognizable. The essence of consciousness is the process of -adaptation which takes place in the most minute details. On the other -hand, the unconscious is the generally diffused, which not only binds -the individuals among themselves to the race, but also unites them -backwards with the peoples of the past and their psychology. Thus the -unconscious, surpassing the individual in its generality, is, in the -first place, the object of a true psychology, which claims not to be -psychophysical. - -Man as an individual is a suspicious phenomenon, the right of whose -existence from a natural biological standpoint could be seriously -contested, because, from this point of view, the individual is only a -race atom, and has a significance only as a mass constituent. The -ethical standpoint, however, gives to the human being an individual -tendency separating him from the mass, which, in the course of -centuries, led to the development of personality, hand in hand with -which developed the hero cult, and has led to the modern individualistic -cult of personages. The attempts of rationalistic theology to keep hold -of the personal Jesus as the last and most precious remnant of the -divinity which has vanished beyond the power of the imagination -corresponds to this tendency. In this respect the Roman Catholic Church -was more practical, because she met the general need of the visible, or -at least historically believed hero, through the fact that she placed -upon the throne of worship a small but clearly perceptible god of the -world, namely, the Roman Pope, the Pater patrum, and at the same time -the Pontifex Maximus of the invisible upper or inner God. The sensuous -demonstrability of God naturally supports the religious process of -introversion, because the human figure essentially facilitates the -transference, for it is not easy to imagine something lovable or -venerable in a spiritual being. This tendency, everywhere present, has -been secretly preserved in the rationalistic theology with its Jesus -historically insisted upon. This does not mean that men loved the -visible God; they love him, not as he is, for he is merely a man, and -when the pious wished to love humanity they could go to their neighbors -and their enemies to love them. Mankind wishes to love in God only their -ideas, that is to say, the ideas which they project into God. By that -they wish to love their unconscious, that is, that remnant of ancient -humanity and the centuries-old past in all people, namely, the common -property left behind from all development which is given to all men, -like the sunshine and the air. But in loving this inheritance they love -that which is common to all. Thus they turn back to the mother of -humanity, that is to say, to the spirit of the race, and regain in this -way something of that connection and of that mysterious and irresistible -power which is imparted by the feeling of belonging to the herd. It is -the problem of Antæus, who preserves his gigantic strength only through -contact with mother earth. This temporary withdrawal into one’s self, -which, as we have already seen, signifies a regression to the childish -bond to the parent, seems to act favorably, within certain limits, in -its effect upon the psychologic condition of the individual. It is in -general to be expected that the two fundamental mechanisms of the -psychoses, transference and introversion, are to a wide extent extremely -appropriate methods of normal reaction against complexes; transference -as a means of escaping from the complex into reality; introversion as a -means of detaching one’s self from reality through the complex. - -After we have informed ourselves about the general purposes of prayer, -we are prepared to hear more about the vision of our dreamer. After the -prayer, “the head of a sphinx with an Egyptian headdress” appeared, only -to vanish quickly. Here the author was disturbed, so that for a moment -she awoke. This vision recalls the previously mentioned phantasy of the -Egyptian statue, whose rigid gesture is entirely in place here as a -phenomenon of the so-called functional category. The light stages of the -hypnosis are designated technically as “Engourdissement” (stiffening). -The word Sphinx in the whole civilized world signifies the same as -riddle: a puzzling creature who proposes riddles, like the Sphinx of -Oedipus, standing at the portal of his fate like a symbolic proclamation -of the inevitable. The Sphinx is a semi-theriomorphic representation of -that “mother image” which may be designated as the “terrible mother,” of -whom many traces are found in mythology. This interpretation is correct -for Oedipus. Here the question is opened. The objection will be raised -that nothing except the word “Sphinx” justifies the allusion to the -Sphinx of Oedipus. On account of the lack of subjective materials, which -in the Miller text are wholly lacking in regard to this vision, an -individual interpretation would also be excluded. The suggestion of an -“Egyptian” phantasy (Part I, Chapter II) is entirely insufficient to be -employed here. Therefore we are compelled, if we wish to venture at all -upon an understanding of this vision, to direct ourselves—perhaps in all -too daring a manner—to the available ethnographic material under the -assumption that the unconscious of the present-day man coins its symbols -as was done in the most remote past. The Sphinx, in its traditional -form, is a half-human, half-animal creature, which we must, in part, -interpret in the way that is applicable to such phantastic products. The -reader is directed to the deductions in the first part of this volume -where the theriomorphic representations of the libido were discussed. -This manner of representation is very familiar to the analyst, through -the dreams and phantasies of neurotics (and of normal men). The impulse -is readily represented as an animal, as a bull, horse, dog, etc. One of -my patients, who had questionable relations with women, and who began -the treatment with the fear, so to speak, that I would surely forbid him -his sexual adventures, dreamed that I (his physician) very skilfully -speared to the wall a strange animal, half pig, half crocodile. Dreams -swarm with such theriomorphic representations of the libido. Mixed -beings, such as are in this dream, are not rare. A series of very -beautiful illustrations, where especially the lower half of the animal -was represented theriomorphically, has been furnished by -Bertschinger.[350] The libido which was represented theriomorphically is -the “animal” sexuality which is in a repressed state. The history of -repression, as we have seen, goes back to the incest problem, where the -first motives for moral resistance against sexuality display themselves. -The objects of the repressed libido are, in the last degree, the images -of father and mother; therefore the theriomorphic symbols, in so far as -they do not symbolize merely the libido in general, have a tendency to -present father and mother (for example, father represented by a bull, -mother by a cow). From these roots, as we pointed out earlier, might -probably arise the theriomorphic attributes of the Divinity. In as far -as the repressed libido manifests itself under certain conditions, as -anxiety, these animals are generally of a horrible nature. In -consciousness we are attached by all sacred bonds to the mother; in the -dream she pursues us as a terrible animal. The Sphinx, mythologically -considered, is actually a fear animal, which reveals distinct traits of -a mother derivate. In the Oedipus legend the Sphinx is sent by Hera, who -hates Thebes on account of the birth of Bacchus; because Oedipus -conquers the Sphinx, which is nothing but fear of the mother, he must -marry Jocasta, his mother, for the throne and the hand of the widowed -queen of Thebes belonged to him who freed the land from the plague of -the Sphinx. The genealogy of the Sphinx is rich in allusions to the -problem touched upon here. She is a daughter of Echnida, a mixed being; -a beautiful maiden above, a hideous serpent below. This double creature -corresponds to the picture of the mother; above, the human, lovely and -attractive half; below, the horrible animal half, converted into a fear -animal through the incest prohibition. Echnida is derived from the -All-mother, the mother Earth, Gaea, who, with Tartaros, the personified -underworld (the place of horrors), brought her forth. Echnida herself is -the mother of all terrors, of the Chimaera, Scylla, Gorgo, of the -horrible Cerberus, of the Nemean Lion, and of the eagle who devoured the -liver of Prometheus; besides this she gave birth to a number of dragons. -One of her sons is Orthrus, the dog of the monstrous Geryon, who was -killed by Hercules. With this dog, her son, Echnida, in incestuous -intercourse, produced the Sphinx. These materials will suffice to -characterize that amount of libido which led to the Sphinx symbol. If, -in spite of the lack of subjective material, we may venture to draw an -inference from the Sphinx symbol of our author, we must say that the -Sphinx represents an original incestuous amount of libido detached from -the bond to the mother. Perhaps it is better to postpone this conclusion -until we have examined the following visions. - -After Miss Miller had concentrated herself again, the vision developed -further: - - “Suddenly an Aztec appeared, absolutely clear in every detail; the - hands spread open, with large fingers, the head in profile, armored, - headdress similar to the feather ornaments of the American Indian. The - whole was somewhat suggestive of Mexican sculpture.” - -The ancient Egyptian character of the Sphinx is replaced here by -American antiquity—by the Aztec. The essential idea is neither Egypt nor -Mexico, for the two could not be interchanged; but it is the subjective -factor which the dreamer produces from her own past. I have frequently -observed in the analysis of Americans that certain unconscious -complexes, i.e. repressed sexuality, are represented by the symbol of a -Negro or an Indian; for example, when a European tells in his dream, -“Then came a ragged, dirty individual,” for Americans and for those who -live in the tropics it is a Negro. When with Europeans it is a vagabond -or a criminal, with Americans it is a Negro or an Indian which -represents the individual’s own repressed sexual personality, and the -one considered inferior. It is also desirable to go into the particulars -of this vision, as there are various things worthy of notice. The -feather cap, which naturally had to consist of eagles’ feathers, is a -sort of magic charm. The hero assumes at the same time something of the -sun-like character of this bird when he adorns himself with its -feathers, just as the courage and strength of the enemy are appropriated -in swallowing his heart or taking his scalp. At the same time, the -feather crest is a crown which is equivalent to the rays of the sun. The -historical importance of the Sun identification has been seen in the -first part.[351] - -Especial interest attaches to the hand, which is described as “open,” -and the fingers, which are described as “large.” It is significant that -it is the hand upon which the distinct emphasis falls. One might rather -have expected a description of the facial expression. It is well known -that the gesture of the hand is significant; unfortunately, we know -nothing about that here. Nevertheless, a parallel phantasy might be -mentioned, which also puts the emphasis upon hands. A patient in a -hypnagogic condition saw his mother painted on a wall, like a painting -in a Byzantine church. She held one hand up, open wide, with fingers -spread apart. The fingers were very large, swollen into knobs on the -ends, and each surrounded by a small halo. The immediate association -with this picture was the fingers of a frog with sucking discs at the -ends. Then the similarity to the penis. The ancient setting of this -mother picture is also of importance. Evidently the hand had, in this -phantasy, a phallic meaning. This interpretation was confirmed by a -further very remarkable phantasy of the same patient. He saw something -like a “sky-rocket” ascending from his mother’s hand, which at a closer -survey becomes a shining bird with golden wings, a golden pheasant, as -it then occurs to his mind. We have seen in the previous chapter that -the hand has actually a phallic, generative meaning, and that this -meaning plays a great part in the production of fire. In connection with -this phantasy, there is but one observation to make: fire was bored with -the hand; therefore it comes from the hand; Agni, the fire, was -worshipped as a golden-winged bird.[352] It is extremely significant -that it is the mother’s hand. I must deny myself the temptation to enter -more deeply into this. Let it be sufficient to have pointed out the -possible significance of the hand of the Aztec by means of these -parallel hand phantasies. We have mentioned the mother suggestively with -the Sphinx. The Aztec taking the place of the Sphinx points, through his -suggestive hand, to parallel phantasies in which the phallic hand really -belongs to the mother. Likewise we encounter an antique setting in -parallel phantasies. The significance of the antique, which experience -has shown to be the symbol for “infantile,” is confirmed by Miss Miller -in this connection in the annotation to her phantasies, for she says: - - “In my childhood, I took a special interest in the Aztec fragments and - in the history of Peru and of the Incas.” - -Through the two analyses of children which have been published we have -attained an insight into the child’s small world, and have seen what -burning interests and questions secretly surround the parents, and that -the parents are, for a long time, the objects of the greatest -interest.[353] We are, therefore, justified in suspecting that the -antique setting applies to the “ancients,” that is to say, the parents, -and that consequently this Aztec has something of the father or mother -in himself. Up to this time indirect hints point only to the mother, -which is nothing remarkable in an American girl, because Americans, as a -result of the extreme detachment from the father, are characterized by a -most enormous mother complex, which again is connected with the especial -social position of woman in the United States. This position brings -about a special masculinity among capable women, which easily makes -possible the symbolizing into a masculine figure.[354] - -After this vision, Miss Miller felt that a name formed itself “bit by -bit,” which seemed to belong to this Aztec—“the son of an Inca of Peru.” -The name is “Chi-wan-to-pel.” As the author intimated, something similar -to this belonged to her childish reminiscences. The act of naming is, -like baptism, something exceedingly important for the creation of a -personality, because, since olden times, a magic power has been -attributed to the name, with which, for example, the spirit of the dead -can be conjured. To know the name of any one means, in mythology, to -have power over that one. As a well-known example I mention the fairy -tale of “Rumpelstilzchen.” In an Egyptian myth, Isis robs the Sun god Rê -permanently of his power by compelling him to tell her his real name. -Therefore, to give a name means to give power, invest with a definite -personality.[355] The author observed, in regard to the name itself, -that it reminded her very much of the impressive name Popocatepetl, a -name which belongs to unforgettable school memories, and, to the -greatest indignation of the patient, very often emerges in an analysis -in a dream or phantasy and brings with it that same old joke which one -heard in school, told oneself and later again forgot. Although one might -hesitate to consider this unhallowed joke as of psychologic importance, -still one must inquire for the reason of its being. One must also put, -as a counter question, Why is it always Popocatepetl and not the -neighboring Iztaccihuatl, or the even higher and just as clear Orizaba? -The last has certainly the more beautiful and more easily pronounced -name. Popocatepetl is impressive because of its onomatopoetic name. In -English the word is “to pop” (popgun), which is here considered as -onomatopoesy; in German the words are _Hinterpommern_, _Pumpernickel_; -_Bombe_; _Petarde_ (_le pet_ = flatus). The frequent German word _Popo_ -(Podex) does not indeed exist in English, but flatus is designated as -“to poop” in childish speech. The act of defecation is often designated -as “to pop.” A joking name for the posterior part is “the bum.” (Poop -also means the rear end of a ship.) In French, _pouf!_ is onomatopoetic; -_pouffer_ = _platzen_ (to explode), _la poupe_ = rear end of ship, _le -poupard_ = the baby in arms, _la poupée_ = doll. _Poupon_ is a pet name -for a chubby-faced child. In Dutch _pop_, German _Puppe_ and Latin -_puppis_ = doll; in Plautus, however, it is also used jokingly for the -posterior part of the body; _pupus_ means child; _pupula_ = girl, little -dollie. The Greek word ποππύζω designates a cracking, snapping or -blowing sound. It is used of kissing; by Theocritus also of the -associated noise of flute blowing. The etymologic parallels show a -remarkable relationship between the part of the body in question and the -child. This relationship we will mention here, only to let it drop at -once, as this question will claim our attention later. - -One of my patients in his childhood had always connected the act of -defecation with a phantasy that his posterior was a volcano and a -violent eruption took place, explosion of gases and gushings forth of -lava. The terms for the elemental occurrences of nature are originally -not at all poetical; one thinks, for example, of the beautiful -phenomenon of the meteor, which the German language most unpoetically -calls “Sternschnuppe” (the smouldering wick of a star). Certain South -American Indians call the shooting star the “urine of the stars.” -According to the principle of the least resistance, expressions are -taken from the nearest source available. (For example, the transference -of the metonymic expression of urination as _Schiffens_, “to rain.”) - -Now it seems to be very obscure why the mystical figure of Chiwantopel, -whom Miss Miller, in a note, compares to the control spirit of the -spiritualistic medium,[356] is found in such a disreputable neighborhood -that his nature (name) was brought into relation with this particular -part of the body. In order to understand this possibility, we must -realize that when we produce from the unconscious the first to be -brought forth is the infantile material long lost in memory. One must, -therefore, take the point of view of that time in which this infantile -material was still on the surface. If now a much-honored object is -related in the unconscious to the anus, then one must conclude that -something of a high valuation was expressed thereby. The question is -only whether this corresponds to the psychology of the child. Before we -enter upon this question, it must be stated that the anal region is very -closely connected with veneration. One thinks of the traditional fæces -of the Great Mogul. An Oriental tale has the same to say of Christian -knights, who anointed themselves with the excrement of the pope and -cardinals in order to make themselves formidable. A patient who is -characterized by a special veneration for her father had a phantasy that -she saw her father sitting upon the toilet in a dignified manner, and -people going past greeted him effusively.[357] The association of the -anal relations by no means excludes high valuation or esteem, as is -shown by these examples, and as is easily seen from the intimate -connection of fæces and gold.[358] Here the most worthless comes into -the closest relation with the most valuable. This also happens in -religious valuations. I discovered (at that time to my great -astonishment) that a young patient, very religiously trained, -represented in a dream the Crucified on the bottom of a blue-flowered -chamber pot, namely, in the form of excrements. The contrast is so -enormous that one must assume that the valuations of childhood must -indeed be very different from ours. This is actually the truth. Children -bring to the act of defecation and the products of this an esteem and -interest[359] which later on is possible only to the hypochondriac. We -do not comprehend this interest until we learn that the child very early -connects with it a theory of propagation.[360] The libido afflux -probably accounts for the enormous interest in this act. The child sees -that this is the way in which something is produced, in which something -comes out. The same child whom I reported in the little brochure “Über -Konflikte der kindlichen Seele,” and who had a well-developed anal -theory of birth, like little Hans, whom Freud made known to us, later -contracted a habit of staying a long time on the toilet. Once the father -grew impatient, went to the toilet and called, “Do come out of there; -what are you making?” Whereupon the answer came from within, “A little -wagon and two ponies.” The child was making a little wagon and two -ponies, that is to say, things which at that time she especially wished -for. In this way one can make what one wishes, and the thing made is the -thing wished for. The child wishes earnestly for a doll or, at heart, -for a real child. (That is, the child practised for his future -biological task, and in the way in which everything in general is -produced he made the doll[361] himself as representative of the child or -of the thing wished for in general.[362]) From a patient I have learned -a parallel phantasy of her childhood. In the toilet there was a crevice -in the wall. She phantasied that from this crevice a fairy would come -out and present her with everything for which she wished. The “locus” is -known to be the place of dreams where much was wished for and created -which later would no longer be suspected of having this place of origin. -A pathological phantasy in place here is told us by Lombroso,[363] -concerning two insane artists. Each of them considered himself God and -the ruler of the world. They created or produced the world by making it -come forth from the rectum, just as the egg of birds originates in the -egg canal. One of these two artists was endowed with a true artistic -sense. He painted a picture in which he was just in the act of creation; -the world came forth from his anus; the membrum was in full erection; he -was naked, surrounded by women, and with all insignia of his power. The -excrement is in a certain sense the thing wished for, and on that -account it receives the corresponding valuation. When I first understood -this connection, an observation made long ago, and which disturbed me -greatly because I never rightly understood it, became clear to me. It -concerned an educated patient who, under very tragic circumstances, had -to be separated from her husband and child, and was brought into the -insane asylum. She exhibited a typical apathy and slovenliness which was -considered as affective mental deterioration. Even at that time I -doubted this deterioration, and was inclined to regard it as a secondary -adjustment. I took especial pains to ascertain how I could discover the -existence of the affect in this case. Finally, after more than three -hours’ hard work, I succeeded in finding a train of thought which -suddenly brought the patient into a completely adequate and therefore -strongly emotional state. At this moment the affective connection with -her was completely reëstablished. That happened in the forenoon. When I -returned at the appointed time in the evening to the ward to see her she -had, for my reception, smeared herself from head to foot with excrement, -and cried laughingly, “Do I please you so?” She had never done that -before; it was plainly destined for me. The impression which I received -was one of a personal affront and, as a result of this, I was convinced -for years after of the affective deterioration of such cases. Now we -understand this act as an infantile ceremony of welcome or a declaration -of love. - -The origin of Chiwantopel, that is to say, an unconscious personality, -therefore means, in the sense of the previous explanation, “I make, -produce, invent him myself.” It is a sort of human creation or birth by -the anal route. The first people were made from excrement, potter’s -earth, or clay. The Latin _lutum_, which really means “moistened earth,” -also has the transferred meaning of dirt. In Plautus it is even a term -of abuse, something like “You scum.” The birth from the anus also -reminds us of the motive of “throwing behind oneself.” A well-known -example is the oracular command, which Deucalion and Pyrrha, who were -the only survivors from the great flood, received. They were to throw -behind them the bones of the great mother. They then threw behind them -stones, from which mankind sprang. According to a tradition, the Dactyli -in a similar manner sprang from dust, which the nymph Anchiale threw -behind her. There is also humorous significance attached to the anal -products. The excrements are often considered in popular humor as a -monument or memorial (which plays a special part in regard to the -criminal in the form of _grumus merdæ_); every one knows the humorous -story of the man who, led by the spirit through labyrinthian passages to -a hidden treasure, after he had shed all his pieces of clothing, -deposited excrement as a last guide post on his road. In a more distant -past a sign of this kind possessed as great a significance as the dung -of animals to indicate the direction taken. Simple monuments (“little -stone figures”) have taken the place of this perishable mark. - -It is noteworthy that Miss Miller quotes another case, where a name -suddenly obtruded itself, parallel to the emerging into consciousness of -Chiwantopel, namely, A-ha-ma-ra-ma, with the feeling that it dealt with -something Assyrian.[364] As a possible source of this, there occurred to -her “Asurabama, who made cuneiform bricks,”[365] those imperishable -documents made from clay: the monuments of the most ancient history. If -it were not emphasized that the bricks are “cuneiform,” then it might -mean ambiguously “wedged-shaped bricks,” which is more suggestive of our -interpretation than that of the author. - -Miss Miller remarks that besides the name “Asurabama” she also thought -of “Ahasuerus” or “Ahasverus.” This phantasy leads to a very different -aspect of the problem of the unconscious personality. While the previous -materials betrayed to us something of the infantile theory of creation, -this phantasy opens up a vista into the dynamics of the unconscious -creation of personality. Ahasver is, as is well known, the Wandering -Jew; he is characterized by endless and restless wanderings until the -end of the world. The fact that the author has thought of this -particular name justifies us in following this trail. The legend of -Ahasver, the first literary traces of which belong to the thirteenth -century, seems to be of Occidental origin, and belongs to those ideas -which possess indestructible vital energy. The figure of the Wandering -Jew has undergone more literary elaboration than the figure of Faust, -and nearly all of this work belongs to the last century. If the figure -is not called Ahasver, still it is there under another name, perhaps as -Count of St. Germain, the mysterious Rosicrucian, whose immortality was -assured, and whose temporary residence (the land) was equally -known.[366] Although the stories about Ahasver cannot be traced back any -earlier than the thirteenth century, the oral tradition can reach back -considerably further, and it is not an impossibility that a bridge to -the Orient exists. There is the parallel figure of Chidr, or “al -Chadir,” the “ever-youthful Chidher” celebrated in song by Rueckert. The -legend is purely Islamitic. The peculiar feature, however, is that -Chidher is not only a saint, but in Sufic circles[367] rises even to -divine significance. In view of the severe monotheism of Islam, one is -inclined to think of Chidher as a pre-Islamitic Arabian divinity who -would hardly be officially recognized by the new religion, but might -have been tolerated on political grounds. But there is nothing to prove -that. The first traces of Chidher are found in the commentaries of the -Koran, Buchâri and Tabare and in a commentary to a noteworthy passage of -the eighteenth sura of the Koran. The eighteenth sura is entitled “the -cave,” that is, after the cave of the seven sleepers, who, according to -the legend, slept there for 309 years, and thus escaped persecution, and -awoke in a new era. Their legend is recounted in the eighteenth sura, -and divers reflections were associated with it. The wish-fulfilment idea -of the legend is very clear. The mystic material for it is the immutable -model of the Sun’s course. The Sun sets periodically, but does not die. -It hides in the womb of the sea or in a subterranean cave,[368] and in -the morning is “born again,” complete. The language in which this -astronomic occurrence is clothed is one of clear symbolism; the Sun -returns into the mother’s womb, and after some time is again born. Of -course, this event is properly an incestuous act, of which, in -mythology, clear traces are still retained, not the least of which is -the circumstance that the dying and resurrected gods are the lovers of -their own mothers or have generated themselves through their own -mothers. Christ as the “God becoming flesh” has generated himself -through Mary; Mithra has done the same. These Gods are unmistakable -Sun-gods, for the Sun also does this, in order to again renew himself. -Naturally, it is not to be assumed that astronomy came first and these -conceptions of gods afterwards; the process was, as always, inverted, -and it is even true that primitive magic charms of rebirth, baptism, -superstitious usages of all sorts, concerning the cure of the sick, -etc., were projected into the heavens. These youths were born from the -cave (the womb of mother earth), like the Sun-gods, in a new era, and -this was the way they vanquished death. In this far they were immortal. -It is now interesting to see how the Koran comes, after long ethical -contemplations in the course of the same sura, to the following passage, -which is of especial significance for the origin of the Chidher myth. -For this reason I quote the Koran literally: - - “Remember when Moses said to his servant, ‘I will not stop till I - reach the confluence of the two seas, or for eighty years will I - journey on.’ - - “But when they reached their confluence they forgot their fish, and it - took its way in the sea at will. - - “And when they had passed on, Moses said to his servant, ‘Bring us our - morning meal, for now we have incurred weariness from this our - journey.’ - - “He said, ‘What thinkest thou? When we repaired to the rock for rest, - then verily I forgot the fish; and none but Satan made me forget it, - so as not to mention it; and it hath taken its way in the sea in a - wondrous sort.’ - - “He said, ‘It is this we were in quest of.’ So they both went back - retracing their footsteps. - - “Then found they one of our servants to whom we had vouchsafed our - mercy, and whom we had instructed with our knowledge;[369] - - “Moses said to him, ‘Shall I follow thee that thou teach me, for - guidance of that which thou hast been taught?’ - - “He said, ‘Verily, thou canst by no means have patience with me; and - how canst thou be patient in matters whose meaning thou comprehendest - not?’”—Trans. Rodwell, page 188. - -Moses now accompanies the mysterious servant of God, who does divers -things which Moses cannot comprehend; finally, the Unknown takes leave -of Moses, and speaks to him as follows: - - “They will ask thee of Dhoulkarnein (the two-horned).[370] Say: ‘I - will recite to you an account of him.’ - - “Verily, we established his power upon the earth and we gave him a - means to accomplish every end, so he followed his way; - - “Until when he reached the setting of the sun, he found it to set in a - miry forest; and hard by, he found a people....” - -Now follows a moral reflection; then the narrative continues: - - “Then he followed his course further until he came to the place where - the sun rises....” - -If now we wish to know who is the unknown servant of God, we are told in -this passage _he is Dhulqarnein, Alexander, the Sun; he goes to the -place of setting and he goes to the place of rising_. The passage about -the unknown servant of God is explained by the commentaries in a -well-defined legend. The servant is Chidher, “the verdant one,” the -never-tiring wanderer, who roams for hundreds and thousands of years -over lands and seas, the teacher and counsellor of pious men; the one -wise in divine knowledge—the immortal.[371] The authority of the Tabari -associates Chidher with Dhulqarnein; Chidher is said to have reached the -“stream of life” as a follower of Alexander, and both unwittingly had -drunk of it, so that they became immortal. Moreover, _Chidher is -identified by the old commentators with Elias_, who also did not die, -but _who was taken to Heaven in a fiery chariot_. Elias is -_Helios_.[372] It is to be observed that Ahasver also owes his existence -to an obscure place in the holy Christian scriptures. This place is to -be found in Matthew xvi:28. First comes the scene where Christ appoints -Peter as the rock of his church, and nominates him the governor of his -power.[373] After that follows the prophecy of his death, and then comes -the passage: - - “Verily, I say unto you, there be some standing here, which shall not - taste of death till they see the Son of Man coming in his kingdom.” - -Here follows the scene of the transfiguration: - - “And was transfigured before them: and his face did shine as the sun, - and his raiment was white as the light. - - “And behold there appeared unto them Moses and Elias talking with him. - - “Then answered Peter and said unto Jesus, ‘Lord, it is good for us to - be here; if thou wilt, let us make here three tabernacles; one for - thee and one for Moses and one for Elias.’”[374] - -From these passages it appears that Christ stands on the same plane as -Elias, without being identified with him,[375] although the people -consider him as Elias. The ascension places Christ as identical with -Elias. The prophecy of Christ shows that there exist aside from himself -one or more immortals who shall not die until Parousai. According to -John xxi: 22nd verse, the boy John was considered as one of these -immortals, and in the legend he is, in fact, not dead but merely -sleeping in the ground until Parousai, and breathes so that the dust -swirls round his grave.[376] As is evident, there are passable bridges -from Christ by way of Elias to Chidher and Ahasuerus. It is said in an -account of this legend[377] that Dhulqarnein led his friend Chidher to -the “source of life” in order to have him drink of immortality.[378] -Alexander also bathed in the stream of life and performed the ritual -ablutions. As I previously mentioned in a footnote, according to Matthew -xvii: 12th verse, John the Baptist is Elias, therefore primarily -identical with Chidher. Now, however, it is to be noted that in the -Arabian legend Chidher appears rather as a companion or accompanied -(Chidher with Dhulqarnein or with Elias, “like unto them”; or identified -with them[379]). There are therefore, two similar figures who resemble -each other, but who, nevertheless, are distinct. The analogous situation -in the Christian legend is found in the scene by the Jordan where John -leads Christ to the “source of life.” Christ is there, the subordinate, -John the superior, similar to Dhulqarnein and Chidher, or Chidher and -Moses, also Elias. The latter relation especially is such that Vollers -compares Chidher and Elias, on the one side, with Gilgamesh and his -mortal brother Eabani; on the other side, with the Dioscuri, one of whom -is immortal, the other mortal. This relation is also found in Christ and -John the Baptist,[380] on the one hand, and Christ and Peter, on the -other. The last-named parallel only finds its explanation through -comparison with the Mithraic mysteries, where the esoteric contents are -revealed to us through monuments. Upon the Mithraic marble relief of -Klagenfurt[381] it is represented how with a halo Mithra crowns Helios, -who either kneels before him or else floats up to him from below. Mithra -is represented on a Mithraic monument of Osterburken as holding in his -right hand the shoulder of the mystic ox above Helios, who stands bowed -down before him, the left hand resting on a sword hilt. A crown lies -between them on the ground. Cumont observes about this scene that it -probably represents the divine prototype of the ceremony of the -initiation into the degree of Miles, in which a sword and a crown were -conferred upon the mystic. Helios is, therefore, appointed the Miles of -Mithra. In a general way, Mithra seems to occupy the rôle of patron to -Helios, which reminds us of the boldness of Hercules towards Helios. -Upon his journey towards Geryon, Helios burns too hotly; Hercules, full -of anger, threatens him with his never-failing arrows. Therefore, Helios -is compelled to yield, and lends to the hero his Sun ship, with which he -was accustomed to journey across the sea. Thus Hercules returns to -Erythia, to the cattle herds of Geryon.[382] On the monument at -Klagenfurt, Mithra is furthermore represented pressing Helios’s hand, -either in farewell or as a ratification. In a further scene Mithra -mounts the Chariot of Helios, either for the ascension or the “Sea -Journey.”[383] Cumont is of the opinion that Mithra gives to Helios a -sort of ceremonious investiture and consecrates him with his divine -power by crowning him with his own hands. This relation corresponds to -that of Christ to Peter. Peter, through his symbol, the cock, has the -character of a sun-god. After the ascension (or sea journey) of Christ, -he is the visible pontiff of the divinity; he suffers, therefore, the -same death (crucifixion) as Christ, and becomes the great Roman deity -(_Sol invictus_), the conquering, triumphant Church itself, embodied in -the Pope. In the scene of Malchus he is always shown as the miles of -Christ, to whom the sword is granted, and as the rock upon which the -Church is founded. The crown[384] is also given to him who possesses the -power to bind and to set free. Thus, Christ, like the Sun, is the -visible God, whereas the Pope, like the heir of the Roman Cæsars, is -_solis invicti comes_. The setting sun appoints a successor whom he -invests with the power of the sun.[385] Dhulqarnein gives Chidher -eternal life. Chidher communicates his wisdom to Moses.[386] There even -exists a report according to which the forgetful servant of Joshua -drinks from the well of life, whereupon he becomes immortal, and is -placed in a ship by Chidher and Moses, as a punishment, and is cast out -to sea, once more a fragment of a sun myth, the motive of the “sea -journey.”[387] - -The primitive symbol, which designates that portion of the Zodiac in -which the Sun, with the Winter Solstice, again enters upon the yearly -course, is the goat, fish sign, the αἰγωκέρως. The Sun mounts like a -goat to the highest mountain, and later goes into the water as a fish. -The fish is the symbol of the child,[388] for the child before his birth -lives in the water like a fish, and the Sun, because it plunges into the -sea, becomes equally child and fish. The fish, however, is also a -phallic symbol,[389] also a symbol for the woman.[390] Briefly stated, -the fish is a libido symbol, and, indeed, as it seems predominately _for -the renewal of the libido_. - -The journey of Moses with his servant is a life-journey (eighty years). -They grow old and lose their life force (libido), that is, they lose the -fish which “pursues its course in a marvellous manner to the sea,” which -means the setting of the sun. When the two notice their loss, they -discover at the place where the “source of life” is found (where the -dead fish revived and sprang into the sea) Chidher wrapped in his -mantle,[391] sitting on the ground. According to another version, he sat -on an island in the sea, or “in the wettest place on earth,” that is, he -was just _born from the maternal depths_. Where the fish vanished -Chidher, “the verdant one,” was born as a “son of the deep waters,” his -head veiled, a Cabir, a proclaimer of divine wisdom; the old Babylonian -Oannes-Ea, who was represented in the form of a fish, and daily came -from the sea as a fish to teach the people wisdom.[392] His name was -brought into connection with John’s. With the rising of the renewed sun -all that lived in darkness, as water-animal or fish, surrounded by all -terrors of night and death,[393] became as the shining fiery firmament -of the day. Thus the words of John the Baptist[394] gain especial -meaning: - - “I indeed baptize you with water unto repentance, but he that cometh - after me is mightier than I, whose shoes I am not worthy to bear; he - shall baptize you with the Holy Ghost and with fire.” - -With Vollers we may also compare Chidher and Elias (Moses and his -servant Joshua) with Gilgamesh and his brother Eabani. Gilgamesh -wandered through the world, driven by anxiety and longing, to find -immortality. His path led him across the seas to the wise Utnapishtim -(Noah), who knew how to cross the waters of death. There Gilgamesh had -to dive down to the bottom of the sea for the magical herb which was to -lead him back to the land of men. When he had come again to his native -land a serpent stole the magic plant from him (the fish again slid into -the sea). But on the return from the land of the blessed an immortal -mariner accompanied him, who, banished by a curse of Utnapishtim, was -forbidden to return to the land of the blessed. Gilgamesh’s journey had -lost its purpose on account of the loss of the magic herb; instead he is -accompanied by an immortal, whose fate, indeed, we cannot learn from the -fragments of the epic. This banished immortal is the model for Ahasver, -as Jensen[395] aptly remarked. - -Again we encounter the motive of the Dioscuri, mortal and immortal, -setting and rising sun. This _motive is also represented as if projected -from the hero_. - -The Sacrificium Mithriacum (the sacrifice of the bull) is in its -religious representation very often flanked by the two Dadophores, -Cautes and Cautopates, one with a raised and the other with a lowered -torch. They represent brothers who reveal their character through the -symbolic position of the torch. Cumont connects them, not without -meaning, with the sepulchral “erotes” who as genii with the reversed -torches have traditional meaning. The one is supposed to stand for death -and the other for life. I cannot refrain from mentioning the similarity -between the Sacrificium Mithriacum (where the sacrificed bull in the -centre is flanked on both sides by Dadophores) to the Christian -sacrifice of the lamb (ram). The Crucified is also traditionally flanked -by the two thieves, one of whom ascends to Paradise, while the other -descends to Hell.[396] The idea of the mortal and the immortal seems to -have passed also into the Christian worship. Semitic gods are often -represented as flanked by two Paredroi; for example, Baal of Edessa, -accompanied by Aziz and Monimoz (Baal as the Sun, accompanied by Mars -and Mercury, as expressed in astronomical teachings). According to the -Chaldean view, the gods are grouped into triads. In this circle of ideas -belongs also the Trinity, the idea of the triune God, in which Christ -must be considered in his unity with the Father and the Holy Ghost. So, -too, do the two thieves belong inwardly to Christ. The two Dadophores -are, as Cumont points out, nothing but offshoots[397] from the chief -figure of Mithra, to whom belongs a mysterious threefold character. -According to an account of Dionysus Areopagita, the magicians celebrated -a festival, “τοῦ τριπλασίου Μίθρου.”[398][399] An observation likewise -referring to the Trinity is made by Plutarch concerning Ormuzd: τρὶς -ἑαυτὸν αὐξήσας ἀπέστησε τοῦ ἡλίου.[400] The Trinity, as three different -states of the unity, is also a Christian thought. In the very first -place this suggests a sun myth. An observation by Macrobius 1:18 seems -to lend support to this idea: - - “Hæ autem ætatum diversitates ad solem referuntur, ut parvulus - videatur hiemali solstitio, qualem Aegyptii proferunt ex adyto die - certa, ... æquinoctio vernali figura iuvenis ornatur. Postea statuitur - ætas ejus plenissima effigie barbæ solstitio æstivo ... exunde per - diminutiones veluti senescenti quarta forma deus figuratur.”[401][402] - -As Cumont observes, Cautes and Cautapates occasionally carry in their -hands the head of a bull, and a scorpion.[403] Taurus and Scorpio are -equinoctial signs, which clearly indicate that the sacrificial scene -refers primarily to the Sun cycle; the rising Sun, which sacrifices -itself at the summer solstice, and the setting Sun. In the sacrificial -scene the symbol of the rising and setting Sun was not easily -represented; therefore, this idea was removed from the sacrificial -image. - -We have pointed out above that the Dioscuri represent a similar idea, -although in a somewhat different form; the one sun is always mortal, the -other immortal. As this entire sun mythology is merely a psychologic -projection to the heavens, the fundamental thesis probably is as -follows; just as man consists of a mortal and immortal part, so the sun -is a pair of brothers,[404] one being mortal, the other immortal. This -thought lies at the basis of all theology in general. Man is, indeed, -mortal, but there are some who are immortal, or there is something in us -which is immortal. Thus the gods, “a Chidher or a St. Germain,” are our -immortal part, which, though incomprehensible, dwells among us -somewhere. - -Comparison with the sun teaches us over and over again that the gods are -libido. It is that part of us which is immortal, since it represents -that bond through which we feel that in the race we are never -extinguished.[405] It is life from the life of mankind. Its springs, -which well up from the depths of the unconscious, come, as does our life -in general, from the root of the whole of humanity, since we are indeed -only a twig broken off from the mother and transplanted. - -Since the divine in us is the libido,[406] we must not wonder that we -have taken along with us in our theology ancient representations from -olden times, which give the triune figure to the God. We have taken this -τριπλάσιον Θεόν[407] from the phallic symbolism, the originality of -which may well be uncontested.[408] The male genitals are the basis for -this Trinity. It is an anatomical fact that one testicle is generally -placed somewhat higher than the other, and it is also a very old, but, -nevertheless, still surviving, superstition that one testicle generates -a boy and the other a girl.[409] A late Babylonian bas-relief from -Lajard’s[410] collection seems to be in accordance with this view. In -the middle of the image stands an androgynous god (masculine and -feminine face[411]); upon the right, male side, is found a serpent, with -a sun halo round its head; upon the left, female side, there is also a -serpent, with the moon above its head. Above the head of the god there -are three stars. This ensemble would seem to confirm the Trinity[412] of -the representation. The Sun serpent at the right side is male; the -serpent at the left side is female (signified by the moon). This image -possesses a symbolic sexual suffix, which makes the sexual significance -of the whole obtrusive. Upon the male side a rhomb is found—a favorite -symbol of the female genitals; upon the female side there is a wheel or -felly. A wheel always refers to the Sun, but the spokes are thickened -and enlarged at the ends, which suggests phallic symbolism. It seems to -be a phallic wheel, which was not unknown in antiquity. There are -obscene bas-reliefs where Cupid turns a wheel of nothing but -phalli.[413] It is not only the serpent which suggests the phallic -significance of the Sun; I quote one especially marked case, from an -abundance of proof. In the antique collection at Verona I discovered a -late Roman mystic inscription in which are the following -representations: - -[Illustration] - -These symbols are easily read: Sun—Phallus, Moon—Vagina (Uterus). This -interpretation is confirmed by another figure of the same collection. -There the same representation is found, only the vessel[414] is replaced -by the figure of a woman. The impressions on coins, where in the middle -a palm is seen encoiled by a snake, flanked by two stones (testicles), -or else in the middle a stone encircled by a snake; to the right a palm, -to the left a shell (female genitals[415]), should be interpreted in a -similar manner. In Lajard’s “Researches” (“The Cult of Venus”) there is -a coin of Perga, where Artemis of Perga is represented by a conical -stone (phallic) flanked by a man (claimed to be Men) and by a female -figure (claimed to be Artemis). Men (the so-called Lunus) is found upon -an Attic bas-relief apparently with the spear but fundamentally a -sceptre with a phallic significance, flanked by Pan with a club -(phallus) and a female figure.[416] The traditional representation of -the Crucified flanked by John and Mary is closely associated with this -circle of ideas, precisely as is the Crucified with the thieves. From -this we see how, beside the Sun, there emerges again and again the much -more primitive comparison of the libido with the phallus. An especial -trace still deserves mention here. The Dadophor Cautapates, who -represents Mithra, is also represented with the cock[417] and the -pineapple. But these are the attributes of the Phrygian god Men, whose -cult was widely diffused. Men was represented with Pileus,[418] the -pineapple and the cock, also in the form of a boy, just as the -Dadophores are boyish figures. (This last-named property relates them -with Men to the Cabiri.) Men has a very close connection with Attis, the -son and lover of Cybele. In the time of the Roman Cæsars, Men and Attis -were entirely identified, as stated above. Attis also wears the Pileus -like Men, Mithra and the Dadophores. As the son and lover of his mother -he again leads us to the source of this religion-creating incest libido, -namely, to the mother. Incest leads logically to ceremonial castration -in the Attic-Cybele cult, for the Hero, driven insane by his mother, -mutilates himself.[419] I must at present forego entering more deeply -into this matter, because the incest problem is to be discussed at the -close. Let this suggestion suffice—that from different directions the -analysis of the libido symbolism always leads back again to the mother -incest. Therefore, we may surmise that the longing of the libido raised -to God (repressed into the unconscious) is a primitive, incestuous one -which concerns the mother. Through renouncing the virility to the first -beloved, the mother, the feminine element becomes extremely predominant; -hence the strongly androgynous character of the dying and resurrected -Redeemer. That these heroes are nearly always wanderers[420] is a -psychologically clear symbolism. The wandering is a representation of -longing,[421] of the ever-restless desire, which nowhere finds its -object, for, unknown to itself, it seeks the lost mother. The wandering -association renders the Sun comparison easily intelligible; also, under -this aspect, the heroes always resemble the wandering Sun, which seems -to justify the fact that the myth of the hero is a sun myth. But the -myth of the hero, however, is, as it appears to me, the myth of our own -suffering unconscious, which has an unquenchable longing for all the -deepest sources of our own being; for the body of the mother, and -through it for communion with infinite life in the countless forms of -existence. Here I must introduce the words of the Master who has divined -the deepest roots of Faustian longings: - - “Unwilling, I reveal a loftier mystery.— - In solitude are throned the Goddesses, - No Space around them, Place and Time still less: - Only to speak of them embarrasses. - They are THE MOTHERS! - - “Goddesses unknown to ye, - The Mortals,—named by us unwillingly. - Delve in the deepest depths must thou to reach them: - ’Tis thine own fault that we for help beseech them. - - “Where is the way? - - “No way! To the Unreachable, - Ne’er to be trodden! A way to the Unbeseechable, - Never to be besought! Art thou prepared? - There are no locks, no latches to be lifted! - Through endless solitudes shalt thou be drifted! - Hast thou through solitudes and deserts dared? - And hadst thou swum to farthest verge of ocean - And there the boundless space beheld, - Still hadst thou seen wave after wave in motion, - Even though impending doom thy fear compelled. - Thou hadst seen something—in the beryl dim - Of peace-lulled seas, the sportive dolphins swim; - Hadst seen the flying clouds, sun, moon and star; - Nought shalt thou see in endless Void afar— - Not hear thy footstep fall, nor meet - A stable spot to rest thy feet. - - “Here, take this key! - The Key will scent the true place from all others; - Follow it down! ‘Twill lead thee to the Mothers. - - “Descend then! I could also say: Ascend! - ’Twere all the same. _Escape from the Created_ - To shapeless forms in liberated spaces! - Enjoy what long ere this was dissipated! - There whirls the press, like clouds on clouds unfolding; - Then with stretched arm swing high the key thou’rt holding! - - “At last a blazing tripod,[422] tells thee this, - That there the utterly deepest bottom is. - Its light to thee will then the Mothers show, - Some in their seats, the others stand or go, - At their own will: Formation, Transformation, - The Eternal Mind’s eternal recreation, - Forms of all Creatures,—there are floating free. - They’ll see thee not! for only wraiths they see. - So pluck up heart,—the danger then is great. - Go to the tripod ere thou hesitate, - And touch it with the key.” - - - - - CHAPTER V - SYMBOLISM OF THE MOTHER AND OF REBIRTH - - -The vision following the creation of the hero is described by Miss -Miller as a “throng of people.” This representation is known to us from -dream interpretation as being, above all, the symbol of mystery.[423] -Freud thinks that this choice of symbol is determined on account of its -possibility of representing the idea. The bearer of the mystery is -placed in opposition to the multitude of the ignorant. _The possession -of the mystery cuts one off from intercourse with the rest of mankind._ -For a very complete and smooth rapport with the surroundings is of great -importance for the management of the libido and the _possession of a -subjectively important secret generally creates a great disturbance_. It -may be said that the whole art of life shrinks to the one problem of how -the libido may be freed in the most harmless way possible. Therefore, -the neurotic derives special benefit in treatment when he can at last -rid himself of his various secrets. The symbol of the crowd of people, -chiefly the streaming and moving mass, is, as I have often seen, -substituted for the great excitement in the unconscious, especially in -persons who are outwardly calm. - -The vision of the “throng” develops further; horses emerge; a battle is -fought. With Silberer, I might accept the significance of this vision as -belonging, first of all, in the “functional category,” because, -fundamentally, the conception of the intermingling crowds is nothing but -the symbol of the present onrush of the mass of thought; likewise the -battle, and possibly the horses, which illustrate the movement. The -deeper significance of the appearance of the horses will be seen for the -first time in the further course of our treatment of the mother -symbolism. The following vision has a more definite and significantly -important character. Miss Miller sees a City of Dreams (“Cité de -Rêves”). The picture is similar to one she saw a short time before on -the cover of a magazine. Unfortunately, we learn nothing further about -it. One can easily imagine under this “Cité de Rêves” a fulfilled wish -dream, that is to say, something very beautiful and greatly longed for; -a sort of heavenly Jerusalem, as the poet of the Apocalypse has dreamed -it. The city is a maternal symbol, a woman who fosters the inhabitants -as children. It is, therefore, intelligible that the two mother -goddesses, Rhea and Cybele, both wear the wall crown. The Old Testament -treats the cities of Jerusalem, Babel, etc., as women (_Isaiah_ -xlvii:1–5): - - “Come down and sit in the dust, O virgin daughter of Babylon, sit on - the ground: there is no throne, O daughter of the Chaldeans; for thou - shalt no more be called tender and delicate. Take the millstones and - grind meal; uncover thy locks, make bare the leg, uncover the thigh, - pass over the rivers. That thy nakedness shall be uncovered, yea, thy - shame shall be seen; sit thou silent, and get thee into darkness, O - daughter of the Chaldeans; for thou shalt no more be called the lady - of the kingdoms.” - -Jeremiah says of Babel (I:12): - - “Your mother shall be sore confounded; she that bare you shall be - ashamed.” - -Strong, unconquered cities are virgins; colonies are sons and daughters. -Cities are also whores. Isaiah says of Tyre (xxiii:16): - - “Take an harp, go about the city, thou harlot; thou hast been - forgotten.” - -And: - - “How does it come to pass that the virtuous city has become an - harlot?” - -We come across a similar symbolism in the myth of Ogyges, the mythical -king who rules in Egyptian Thebes and whose wife was appropriately named -Thebe. The Bœotian Thebes founded by Cadmus received on that account a -surname, “Ogygian.” This surname was also given to the great flood, as -it was called “Ogygian” because it occurred under Ogyges. This -coincidence will be found later on to be hardly accidental. The fact -that the city and the wife of Ogyges bear the same name indicates that -somewhere a relation must exist between the city and the woman, which is -not difficult to understand, for the city is identical with the woman. -We meet a similar idea in Hindoo lore where Indra appears as the husband -of Urvara, but Urvara means “the fertile land.” In a similar way the -occupancy of a country by the king was understood as marriage with the -ploughed land. Similar representations must have prevailed in Europe as -well. Princes had to guarantee, for example, a good harvest at their -accession. The Swedish King Domaldi was actually killed on account of -the failure of the harvest (Ynglinga sâga 18). In the Rama sâga the hero -Rama marries Sîtâ, the furrow of the field.[424] To the same group of -ideas belongs the Chinese custom of the Emperor ploughing a furrow at -his ascension to the throne. This idea of the soil being feminine also -embraces the idea of continual companionship with the woman, a physical -communication. Shiva, the Phallic God, is, like Mahadeva and Parwati, -male and female. He has even given one-half of his body to his consort -Parwati as a dwelling place.[425] Inman[426] gives us a drawing of a -Pundite of Ardanari-Iswara; one-half of the god is masculine, the other -half feminine, and the genitals are in continuous cohabitation. The -motive of continuous cohabitation is expressed in a well-known lingam -symbol, which is to be found everywhere in Indian temples; the base is a -female symbol, and within that is the phallus.[427] The symbol -approaches very closely the Grecian mystic phallic basket and chests. -(Compare with this the Eleusinian mysteries.) The chest or box is here a -female symbol, that is, the mother’s womb. This is a very well-known -conception in the old mythologies.[428] The chest, basket or little -basket, with its precious contents, was thought of as floating on the -water; a remarkable inversion of the natural fact that the child floats -in the amniotic fluid and that this is in the uterus. - -This inversion brings about a great advantage for sublimation, for it -creates enormous possibilities of application for the myth-weaving -phantasy, that is to say, for the annexation to the sun cycle. The Sun -floats over the sea like an immortal god, which every evening is -immersed in the maternal water and is born again renewed in the morning. -Frobenius says: - - “Perhaps in connection with the blood-red sunrise, the idea occurs - that here a birth takes place, the birth of a young son; the question - then arises inevitably, whence comes the paternity? How has the woman - become pregnant? And since this woman symbolizes the same idea as the - fish, which means the sea, (because we proceed from the assumption - that the Sun descends into the sea as well as arises from it) thus the - curious primitive answer is that this sea has previously swallowed the - old Sun. Consequently the resulting myth is, that the woman (sea) has - formerly devoured the Sun and now brings a new Sun into the world, and - thus she has become pregnant.” - -All these sea-going gods are sun symbols. They are enclosed in a chest -or an ark for the “night journey on the sea” (Frobenius), often together -with a woman (again an inversion of the actual situation, but in support -of the motive of continuous cohabitation, which we have met above). -During the night journey on the sea the Sun-god is enclosed in the -mother’s womb, oftentimes threatened by dangers of all kinds. Instead of -many individual examples, I will content myself with reproducing the -scheme which Frobenius has constructed from numberless myths of this -sort: - -[Illustration: _To devour_ _West_ _East_ _W-E movement—(sea journey)_ -_Heat-hair_ _To slip out_ _To open_ _To land_ _Sea journey_ _To set on -fire or To cut off the heart_] - -Frobenius gives the following legend to illustrate this: - - “A hero is devoured by a water monster in the West (to devour). The - animal carries him within him to the East (sea journey). Meanwhile, he - kindles a fire in the belly of the monster (to set on fire) and since - he feels hungry he cuts off a piece of the hanging heart (to cut off - the heart). Soon after he notices that the fish glides upon the dry - land (to land); he immediately begins to cut open the animal from - within outwards (to open) then he slides out (to slip out). In the - fish’s belly, it had been so hot, that all his hair had fallen out - (heat-hair). The hero frequently frees all who were previously - devoured (to devour all) and all now slide out (slip out).” - -A very close parallel is Noah’s journey during the flood, in which all -living creatures die; only he and the life guarded by him are brought to -a new birth. In a Melapolynesian legend (Frobenius) it is told that the -hero in the belly of the King Fish took his weapon and cut open the -fish’s belly. “He slid out and saw a splendor, and he sat down and -reflected. ‘I wonder where I am,’ he said. Then the sun rose with a -bound and turned from one side to the other.” The Sun has again slipped -out. Frobenius mentions from the Ramayana the myth of the ape Hanuman, -who represents the Sun-hero. The sun in which Hanuman hurries through -the air throws a shadow upon the sea. The sea monster notices this and -through this draws Hanuman toward itself; when the latter sees that the -monster is about to devour him, he stretches out his figure -immeasurably; the monster assumes the same gigantic proportions. As he -does that Hanuman becomes as small as a thumb, slips into the great body -of the monster and comes out on the other side. In another part of the -poem it is said that he came out from the right ear of the monster (like -Rabelais’ Gargantua, who also was born from the mother’s ear). “Hanuman -thereupon resumes his flight, and finds a new obstacle in another sea -monster, which is the mother of Rahus, the sun-devouring demon. The -latter draws Hanuman’s shadow[429] to her in the same way. Hanuman again -has recourse to the earlier stratagem, becomes small and slips into her -body, but hardly is he there than he grows to a gigantic mass, swells -up, tears her, kills her, and in that way makes his escape.” - -Thus we understand why the Indian fire-bringer Mâtariçvan is called “the -one swelling in the mother”; the ark (little box, chest, cask, vessel, -etc.) is a symbol of the womb, just as is the sea, into which the Sun -sinks for rebirth. From this circle of ideas we understand the -mythologic statements about Ogyges; he it is who possesses the mother, -the City, who is united with the mother; therefore under him came the -great flood, for it is a typical fragment of the sun myth that the hero, -when united with the woman attained with difficulty, is exposed in a -cask and thrown into the sea, and then lands for a new life on a distant -shore. The middle part, the “night journey on the sea” in the ark, is -lacking in the tradition of Ogyges.[430] But the rule in mythology is -that the typical parts of a myth can be united in all conceivable -variations, which adds greatly to the extraordinary difficulty of the -interpretation of a particular myth without knowledge of all the others. -The meaning of this cycle of myths mentioned here is clear; it is the -longing _to attain rebirth through the return to the mother’s womb, that -is to say, to become as immortal as the sun_. This longing for the -mother is frequently expressed in our holy scriptures.[431] I recall, -particularly the place in the epistle to the Galatians, where it is said -(iv:26): - - (26) “But Jerusalem which is above is free, which is the mother of us - all. - - (27) “For it is written, Rejoice, thou barren that beareth not: break - forth and cry, thou that travailest not: for the desolate hath many - more children than she which hath an husband. - - (28) “Now we, brethren, as Isaac was, are the children of promise. - - (29) “But as he that was born after the flesh persecuted him that was - born after the spirit, even so it is now. - - (30) “Nevertheless, what sayeth the scripture? Cast out the bondwoman - and her son; for the son of a bondwoman shall not be heir with the son - of a freewoman. - - (31) “So, then, brethren, we are not children of the bondwoman, but of - the free.” - -Chapter v: - - (1) “Stand fast therefore in the liberty wherewith Christ has made us - free.” - -The Christians are the children of the City Above, a symbol of the -mother, not sons of the earthly city-mother, who is to be cast out; for -those born after the flesh are opposed to those born after the spirit, -who are not born from the mother in the flesh, but from a symbol for the -mother. One must again think of the Indians at this point, who say the -first people proceeded from the sword-hilt and a shuttle. The religious -thought is bound up with the compulsion to call the mother no longer -mother, but City, Source, Sea, etc. This compulsion can be derived from -the need to manifest an amount of libido bound up with the mother, but -in such a way that the mother is represented by or concealed in a -symbol. The symbolism of the city we find well-developed in the -revelations of John, where two cities play a great part, one of which is -insulted and cursed by him, the other greatly desired. We read in -Revelation (xvii:1): - - (1) “Come hither: I will shew unto thee the judgment of the great - whore that sitteth on many waters. - - (2) “With whom the kings of the earth have committed fornication and - the inhabitants of the earth have been made drunk with the wine of her - fornication. - - (3) “So he carried me away in the spirit into the wilderness: and I - saw a woman sit on a scarlet colored beast, full of the names of - blasphemy, and having seven heads and ten horns. - - (4) “And the woman was arrayed in purple and scarlet colors, and - decked with gold and precious stones and pearls, having a golden - cup[432] in her hand full of abominations and filthiness of her - fornication. - - (5) “And upon her forehead was a name written: _Mystery. Babylon the - great. The Mother of Harlots and Abominations of the Earth._ - - (6) “And I saw the woman drunken with the blood of saints, and with - the blood of the martyrs of Jesus: and when I saw her I wondered with - a great admiration.” - -Here follows an interpretation of the vision unintelligible to us, from -which we can only emphasize the point that the seven heads[433] of the -dragon means the seven hills upon which the woman sits. This is probably -a distinct allusion to Rome, the city whose temporal power oppressed the -world at the time of the Revelation. The waters upon which the woman -“the mother” sits are “peoples and throngs and nations and tongues.” -This also seems to refer to Rome, for she is the mother of peoples and -possessed all lands. Just as in common speech, for example, colonies are -called daughters, so the people subject to Rome are like members of a -family subject to the mother. In another version of the picture, the -kings of the people, namely, the fathers, commit fornication with this -mother. Revelation continues (xviii: 2): - - (2) “And he cried mightily with a strong voice, saying, Babylon the - Great is fallen, is fallen, and is become the habitation of devils, - and the hold of every foul spirit, and a cage of every unclean and - hateful bird. - - (3) “For all nations have drunk of the wine of the wrath of her - fornication.” - -Thus this mother does not only become the mother of all abominations, -but also in truth the receptacle of all that is wicked and unclean. The -birds are images of souls;[434] therefore, this means all souls of the -condemned and evil spirits. Thus the mother becomes Hecate, the -underworld, the City of the damned itself. We recognize easily in the -ancient idea of the woman on the dragon,[435] the above-mentioned -representation of Echnida, the mother of the infernal horrors. Babylon -is the idea of the “terrible” mother, who seduces all people to whoredom -with devilish temptation, and makes them drunk with her wine. The -intoxicating drink stands in the closest relation to fornication, for it -is also a libido symbol, as we have already seen in the parallel of fire -and sun. After the fall and curse of Babylon, we find in Revelation -(xix:6–7) the hymn which leads from the under half to the upper half of -the mother, where now everything is possible which would be impossible -without the repression of incest: - - (6) “Alleluia, the Lord God omnipotent reigneth. - - (7) “Let us be glad and rejoice, and give honor to him: for the - marriage of the Lamb is come,[436] and his wife hath made herself - ready. - - (8) “And to her was granted that she should be arrayed in fine linen, - clean and white: for the fine linen is the righteousness of saints. - - (9) “And he saith unto me, ‘Write, Blessed are they which are called - unto the marriage supper of the Lamb.’” - -The Lamb is the son of man who celebrates his marriage with the “woman.” -Who the “woman” is remains obscure at first. But Revelation (xxi:9) -shows us which “woman” is the bride, the Lamb’s wife: - - (9) “Come hither, I will show thee the bride, the Lamb’s wife.[437] - - (10) “And he carried me away in the spirit to a great and high - mountain, and showed me that great city, the holy Jerusalem, - descending out of heaven from God, having the glory of God.” - -It is evident from this quotation, after all that goes before, that the -City, the heavenly bride, who is here promised to the Son, is the -mother.[438] In Babylon the impure maid was cast out, according to the -Epistle to the Galatians, so that here in heavenly Jerusalem the -mother-bride may be attained the more surely. It bears witness to the -most delicate psychologic perception that the fathers of the church who -formulated the canons preserved this bit of the symbolic significance of -the Christ mystery. It is a treasure house for the phantasies and myth -materials which underlie primitive Christianity.[439] The further -attributes which were heaped upon the heavenly Jerusalem make its -significance as mother overwhelmingly clear: - - (1) “And he shewed me a pure river of water of life, clear as crystal, - proceeding out of the throne of God and of the Lamb. - - (2) “In the midst of the street of it, and on either side of the - river, was there the tree of life, which bare twelve manner of fruits, - and yielded her fruit every month, and the leaves of the tree were for - the healing of nations. - - (3) “And there shall be no more curse.” - -In this quotation we come upon the symbol of the waters, which we found -in the mention of Ogyges in connection with the city. The maternal -significance of water belongs to the clearest symbolism in the realm of -mythology,[440] so that the ancients could say: ἠ θάλασσα—τῆς γενέσεως -σύμβολον.[441] From water comes life;[442] therefore, of the two gods -which here interest us the most, Christ and Mithra, the latter was born -beside a river, according to representations, while Christ experienced -his new birth in the Jordan; moreover, he is born from the Πηγή,[443] -the “sempiterni fons amoris,” the mother of God, who by the -heathen-Christian legend was made a nymph of the Spring. The “Spring” is -also found in Mithracism. A Pannonian dedication reads, “Fonti perenni.” -An inscription in Apulia is dedicated to the “Fons Aeterni.” In Persia, -Ardvîçûra is the well of the water of life. Ardvîçûra-Anahita is a -goddess of water and love (just as Aphrodite is born from foam). The -neo-Persians designate the Planet Venus and a nubile girl by the name -“Nahid.” In the temples of Anaitis there existed prostitute Hierodules -(harlots). In the Sakaeen (in honor of Anaitis) there, occurred ritual -combats as in the festival of the Egyptian Ares and his mother. In the -Vedas the waters are called Mâtritamâh—the most maternal.[443] All that -is living rises as does the sun, from the water, and at evening plunges -into the water. Born from the springs, the rivers, the seas, at death -man arrives at the waters of the Styx in order to enter upon the “night -journey on the sea.” The wish is that the black water of death might be -the water of life; that death, with its cold embrace, might be the -mother’s womb, just as the sea devours the sun, but brings it forth -again out of the maternal womb (Jonah motive[444]). Life believes not in -death. - - “In the flood of life, in the torrent of deeds, - I toss up and down, - I am blown to and fro! - Cradle and grave, - An eternal sea; - A changing web, - A glowing life.” —_Goethe: Faust._ - -That ξύλον ζωῆς, the wood of life, or the tree of life, is a maternal -symbol would seem to follow from the previous deductions. The etymologic -connection of ὕο, ὕλε, υἱός, in the Indo-Germanic root suggests the -blending of the meanings in the underlying symbolism of mother and of -generation. The tree of life is probably, first of all, a fruit-bearing -genealogical tree, that is, a mother-image. Countless myths prove the -derivation of man from trees; many myths show how the hero is enclosed -in the maternal tree—thus dead Osiris in the column, Adonis in the -myrtle, etc. Numerous female divinities were worshipped as trees, from -which resulted the cult of the holy groves and trees. It is of -transparent significance when Attis castrates himself under a pine tree, -i. e. he does it because of the mother. Goddesses were often worshipped -in the form of a tree or of a wood. Thus Juno of Thespiæ was a branch of -a tree, Juno of Samos was a board. Juno of Argos was a column. The -Carian Diana was an uncut piece of wood. Athene of Lindus was a polished -column. Tertullian calls Ceres of Pharos “rudis palus et informe lignum -sine effigie.” Athenaeus remarks of Latona at Dalos that she is ξὐλινον -ἄμορφον, a shapeless piece of wood.[445] Tertullian calls an Attic -Pallas “crucis stipes,” a wooden pale or mast. The wooden pale is -phallic, as the name suggests, φάλης, Pallus. The φαλλός is a pale, a -ceremonial lingam carved out of figwood, as are all Roman statues of -Priapus. Φάλος means a projection or centrepiece on the helmet, later -called κῶνος just as ἀναφαλ-αντίασις signifies baldheadedness on the -forepart of the head, and φαλακρός signifies baldheadedness in regard to -the φάλος-κῶνος of the helmet; a semi-phallic meaning is given to the -upper part of the head as well.[446] Φάλληνος has, besides φαλλός, the -significance of “wooden”; φαλ-άγγωμα, “cylinder”; φάλαγξ, “a round -beam.” The Macedonian battle array, distinguished by its powerful -impetus, is called φάλαγξ; moreover, the finger-joint[447] is called -φάλαγξ. φάλλαινα or φάλαινα is a whale. Now φαλός appears with the -meaning “shining, brilliant.” The Indo-Germanic root is _bhale_ = to -bulge, to swell.[448] Who does not think of Faust? - - “It grows, it shines, increases in my hand!” - -That is primitive libido symbolism, which shows how immediate is the -connection between phallic libido and light. The same relations are -found in the Rigveda in Rudra’s utterances. - - _Rigveda_ 1, 114, 3: - - “May we obtain your favor, thou man ruling, Oh urinating Rudra.” - -I refer here to the previously mentioned phallic symbolism of Rudra in -the Upanishads: - - (4) “We call for help below to the flaming Rudra, to the one bringing - the sacrifice; him who encircles and wanders (wandering in the vault - of Heaven) to the seer.” - - 2, 33, 5: - - “He who opens up the sweet, who listens to our calls, the ruddy one, - with the beautiful helmet, may he not give us over to the powers of - jealousy. - - (6) “I have been rejoiced by the bull connected with Marut, the - supplicating one with strong force of life. - - (8) “Sound the powerful song of praise to the ruddy bull to the white - shining one; worship the flaming one with honor, we sing of the - shining being Rudra. - - “May Rudra’s missile (arrow) not be used on us, may the great - displeasure of the shining one pass us by: Unbend the firm (bow or - hard arrow?) for the princes, thou who blessest with the waters of thy - body (generative strength), be gracious to our children and - grandchildren.”[449] - -In this way we pass from the realm of mother symbolism imperceptibly -into the realm of male phallic symbolism. This element also lies in the -tree, even in the family tree, as is distinctly shown by the mediæval -family trees. From the first ancestor there grows upward, in the place -of the “membrum virile,” the trunk of the great tree. The bisexual -symbolic character of the tree is intimated by the fact that in Latin -trees have a masculine termination and a feminine gender.[450] The -feminine (especially the maternal) meaning of the forest and the phallic -significance of trees in dreams is well known. I mention an example. - -It concerns a woman who had always been nervous, and who, after many -years of marriage, became ill as a result of the typical retention of -the libido. She had the following dream after she had learned to know a -young man of many engaging free opinions who was very pleasing to her: -She found herself in a garden where stood a remarkable exotic tree with -strange red fleshy flowers or fruits. She picked them and ate them. -Then, to her horror, she felt that she was poisoned. This dream idea may -easily be understood by means of the antique or poetic symbolism, so I -can spare information as to the analytic material. - -The double significance of the tree is readily explained by the fact -that such symbols are not to be understood “anatomically” but -psychologically as libido symbols; therefore, it is not permissible to -interpret the tree on account of its similar form as directly phallic; -it can also be called a woman or the uterus of the mother. The -uniformity of the significance lies alone in the similarity to the -libido.[451] One loses one’s way in one “cul de sac” after another by -saying that this is the symbol substituted for the mother and that for -the penis. In this realm there is no fixed significance of things. The -only reality here is the libido, for which “all that is perishable is -merely a symbol.” It is not the physical actual mother, but the libido -of the son, the object of which was once the mother. We take mythologic -symbols much too concretely and wonder at every step about the endless -contradictions. These contradictions arise only because we constantly -forget that in the realm of phantasy “feeling is all.” Whenever we read, -therefore, “his mother was a wicked sorcerer,” the translation is as -follows: The son is in love with her, namely, he is unable to detach his -libido from the mother-imago; he therefore suffers from incestuous -resistance. - -The symbolism of water and trees, which are met with as further -attributes in the symbol of the City, also refer to that amount of -libido which unconsciously is fastened to the mother-imago. In certain -parts of Revelation the unconscious psychology of religious longing is -revealed, namely, the longing for the _mother_.[452] The expectation of -Revelation ends in the mother: καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι (“and -there shall be no more curse”). There shall be no more sins, no -repression, no disharmony with one’s self, no guilt, no fear of death -and no pain of separation more! - -Thus Revelation echoes that same radiant mystical harmony which was -caught again 2,000 years later and expressed poetically in the last -prayer of Dr. Marianus: - - “Penitents, look up, elate, - Where she beams salvation; - Gratefully to blessed fate - Grow, in recreation! - Be our souls, as they have been, - Dedicate to thee! - Virgin Holy, Mother, Queen, - Goddess, gracious be!” —_Goethe: Faust._ - -One principal question arises at the sight of this beauty and greatness -of feeling, that is, whether the primary tendency compensated by -religion is not too narrowly understood as incestuous. I have previously -observed in regard to this that I consider the “resistance opposed to -libido” as in a general way coincident with the incest prohibition. I -must leave open for the present the definition of the psychological -incest conception. However, I will here emphasize the point that it is -most especially the totality of the sun myth which proves to us that the -fundamental basis of the “incestuous” desire does not aim at -cohabitation, but at the special thought of becoming a child again, of -turning back to the parent’s protection, of coming into the mother once -more in order to be born again. But incest stands in the path to this -goal, that is to say, the necessity of in some way again gaining -entrance into the mother’s womb. One of the simplest ways would be to -impregnate the mother, and to reproduce one’s self identically. But here -the incest prohibition interferes; therefore, the myths of the sun or of -rebirth teem with all possible proposals as to how incest can be evaded. -A very simple method of avoidance is to transform the mother into -another being or to rejuvenate[453] her after birth has occurred, to -have her disappear again or have her change back. It is not incestuous -cohabitation which is desired, but the rebirth, which now is attained -most readily through cohabitation. But this is not the only way, -although perhaps the original one. The resistance to the incest -prohibition makes the phantasy inventive; for example, it was attempted -to impregnate the mother by means of a magic charm of fertility (to wish -for a child). Attempts in this respect remain in the stage of mythical -phantasies; but they have one result, and that is the exercise of the -phantasy which gradually produces paths through the creation of -phantastic possibilities, in which the libido, taking an active part, -can flow off. Thus the libido becomes _spiritualized in an imperceptible -manner_. The power “which always wishes evil” thus creates a spiritual -life. Therefore, in religions, this course is now raised to a system. On -that account it is exceedingly instructive to see how religion takes -pains to further these symbolic transferences.[454] The New Testament -furnishes us with an excellent example in regard to this. Nicodemus, in -the speech regarding rebirth, cannot forbear understanding the matter -very realistically. - - _John_ iii:4: - - (4) “How can a man be born when he is old? Can he enter a second time - into his mother’s womb, and be born?” - -But Jesus endeavors to raise into purity the sensuous view of -Nicodemus’s mind moulded in materialistic heaviness, and announces to -him—really the same—and yet not the same: - - (5) “Verily, verily, I say unto thee, Except a man be born of water - and of the spirit, he cannot enter into the kingdom of God. - - (6) “That which is born of the flesh is flesh: and that which is born - of the spirit is spirit. - - (7) “Marvel not that I said unto thee, Ye must be born again. - - (8) “The wind bloweth where it listeth, and thou hearest the sound - thereof, but canst not tell whence it cometh and whither it goeth; so - is everyone that is born of the spirit.” - -To be born of water means simply to be born from the mother’s womb. To -be born of the spirit means to be born from the fructifying breath of -the wind; this we learn from the Greek text (where spirit and wind are -expressed by the same word, πνεῦμα) τὸ γεγεννημένον ἐκ τῆς σαρκος σάρξ -ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν.—Τὸ πνεῦμα ὅπου -θέλει πνεῖ,[455] etc. - -This symbolism rose from the same need as that which produced the -Egyptian legend of the vultures, the mother symbol. They were only -females and were fertilized by the wind. One recognizes very clearly the -ethical demand as the foundation of these mythologic assertions: _thou -must say of the mother that she was not impregnated by a mortal in the -ordinary way, but by a spiritual being in an unusual manner_. This -demand stands in strict opposition to the real truth; therefore, the -myth is a fitting solution. One can say it was a hero who died and was -born again in a remarkable manner, and in this way attained immortality. -The need which this demand asserts is evidently a prohibition against a -definite phantasy concerning the mother. A son may naturally think that -a father has generated him in a carnal way, but not that he himself -impregnated the mother and so caused himself to be born again into -renewed youth. This incestuous phantasy which for some reason possesses -an extraordinary strength,[456] and, therefore, appears as a compulsory -wish, is repressed and, conforming to the above demand, under certain -conditions, expresses itself again, symbolically, concerning the problem -of birth, or rather concerning individual rebirth from the mother. In -Jesus’s challenge to Nicodemus we clearly recognize this tendency: -“Think not carnally or thou art carnal, but think symbolically, then art -thou spirit.” It is evident how extremely educative and developing this -compulsion toward symbolism can be. Nicodemus would remain fixed in low -commonplaces if he did not succeed in raising himself through symbols -above this repressed incestuous desire. As a righteous philistine of -culture, he probably was not very anxious for this effort, because men -seem really to remain satisfied in repressing the incestuous libido, and -at best to express it by some modest religious exercises. Yet it seems -to be important, on the other side, that man should not merely renounce -and repress and thereby remain firmly fixed in the incestuous bond, but -that he should redeem those dynamic forces which lie bound up in incest, -in order to fulfil himself. For man needs his whole libido, to fill out -the boundaries of his personality, and then, for the first time, he is -in a condition to do his best. The paths by which man may manifest his -incestuously fixed libido seem to have been pointed out by the religious -mythologic symbols. On this account Jesus teaches Nicodemus: “Thou -thinkest of thy incestuous wish for rebirth, but thou must think that -thou art born from the water and that thou art generated by the breath -of the wind,[457] and in this way thou shalt share in eternal life.” - -Thus the libido which lies inactive in the incestuous bond repressed and -in fear of the law and the avenging Father God can be led over into -sublimation through the symbol of baptism (birth from water) and of -generation (spiritual birth) through the symbol of the descent of the -Holy Ghost. Thus man becomes a child[458] again and is born into a -circle of brothers and sisters; but his mother is the “communion of the -saints,” the church, and his circle of brothers and sisters is humanity, -with whom he is united anew in the common inheritance of the primitive -symbol. - -It seems that at the time in which Christianity had its origin this -process was especially necessary; for that period, as the result of the -incredible contrast between slavery and the freedom of the citizens and -masters, had entirely lost the consciousness of the common bond of -mankind. One of the next and most essential reasons for the energetic -regression to the infantile in Christianity, which goes hand in hand -with the revival of the incest problem, was probably to be found in the -far-reaching depreciation of women. At that time sexuality was so easily -attainable that the result could only be a very excessive depreciation -of the sexual object. The existence of personal values was first -discovered by Christianity, and there are many people who have not -discovered it even in the present day. However, the depreciation of the -sexual object hinders the outflow of that libido which cannot be -satisfied by sexual activity, because it belongs to an already -desexualized higher order. (If it were not so, a Don Juan could never be -neurotic; but the contrary is the case.) For how might those higher -valuations be given to a worthless, despised object? Therefore, the -libido, after having seen a “Helen in every woman” for so long a time, -sets out on a search for the difficult to obtain, the worshipped, but -perhaps unattainable, goal, and which in the unconscious is the mother. -Therefore the symbolic needs, based on the incest resistance, arise -again in an increased degree, which promptly transforms the beautiful, -sinful world of the Olympian Gods into incomprehensible, dreamlike, dark -mysteries, which, with their accessions of symbols and obscure -meaningful texts, remove us very far from the religious feelings of that -Roman-Græco world. When we see how much trouble Jesus took to make -acceptable to Nicodemus the symbolic perception of things, that is to -say, really a repression and veiling over of the actual facts, and how -important it was for the history of civilization in general, that people -thought and still think in this way, then we understand the revolt which -is raised everywhere against the psychologic discovery of the true -background of the neurotic or normal symbolism. Always and everywhere we -encounter the odious realm of sexuality, which represents to all -righteous people of to-day something defiled. However, less than 2,000 -years have passed since the religious cult of sexuality was more or less -openly in full bloom. To be sure, they were heathen and did not know -better, but the nature of religious power does not change from cycle to -cycle. If one has once received an effectual impression of the sexual -contents of the ancient cults, and if one realizes oneself that the -religious experience, that is, the union[459] with the God of antiquity, -was understood by antiquity as a more or less concrete coitus, then -truly one can no longer fancy that the motor forces of a religion have -suddenly become wholly different since the birth of Christ. Exactly the -same thing has occurred as with the hysteric who at first indulges in -some quite unbeautiful, infantile sexual manifestations and afterwards -develops a hyperæsthetic negation in order to convince every one of his -special purity. _Christianity, with its repression of the manifest -sexual, is the negative of the ancient sexual cult._ The original cult -has changed its tokens.[460] One only needs to realize how much of the -gay paganism, even to the inclusion of unseemly Gods, has been taken -into the Christian church. Thus the old indecent Priapus celebrated a -gay festival of resurrection in St. Tychon.[461] Also partly in the -physicians Sts. Kosma and Damien, who graciously condescended to accept -the “membra virilia” in wax at their festival.[462] St. Phallus of old -memories emerges again to be worshipped in country chapels, to say -nothing of the rest of the paganism! - -There are those who have not yet learned to recognize sexuality as a -function equivalent to hunger and who, therefore, consider it as -disgraceful that certain taboo institutions which were considered as -asexual refuges are now recognized as overflowing with sexual symbolism. -Those people are doomed to the painful realization that such is still -the case, in spite of their great revolt. One must learn to understand -that, opposed to the customary habit of thought, psychoanalytic thinking -reduces and resolves those symbolic structures which have become more -and more complicated through countless elaboration. This means a course -of reduction which would be an intellectual enjoyment if the object were -different. But here it becomes distressing, not only æsthetically, but -apparently also ethically, because the repressions which are to be -overcome have been brought about by our best intentions. We must -commence to overcome our virtuousness with the certain fear of falling -into baseness on the other side. This is certainly true, for -virtuousness is always inwardly compensated by a great tendency towards -baseness; and how many profligates are there who inwardly preserve a -mawkish virtue and moral megalomania? Both categories of men turn out to -be snobs when they come in contact with analytic psychology, because the -moral man has imagined an objective and cheap verdict on sexuality and -the unmoral man is entirely unaware of the vulgarity of his sexuality -and of his incapacity for an unselfish love. One completely forgets that -one can most miserably be carried away, not only by a vice, but also by -a virtue. There is a fanatic orgiastic self-righteousness which is just -as base and which entails just as much injustice and violence as a vice. - -At this time, when a large part of mankind is beginning to discard -Christianity, it is worth while to understand clearly why it was -originally accepted. It was accepted in order to escape at last from the -brutality of antiquity. As soon as we discard it, licentiousness -returns, as impressively exemplified by life in our large modern cities. -This step is not a forward step, but a backward one. It is as with -individuals who have laid aside one form of transference and have no new -one. Without fail they will occupy regressively the old path of -transference, to their great detriment, because the world around them -has since then essentially changed. He who is repelled by the historical -and philosophical weakness of the Christian dogmatism and the religious -emptiness of an historical Jesus, of whose person we know nothing and -whose religious value is partly Talmudic, partly Hellenic wisdom, and -discards Christianity, and therewith Christian morality, is certainly -confronted with the ancient problem of licentiousness. To-day the -individual still feels himself restrained by the public hypocritical -opinion, and, therefore, prefers to lead a secret, separate life, but -publicly to represent morality. It might be different if men in general -all at once found the moral mask too dull, and if they realized how -dangerously their beasts lie in wait for each other, and then truly a -frenzy of demoralization might sweep over humanity. This is the dream, -the wish dream, of the morally limited man of to-day; he forgets -necessity, which strangles men and robs them of their breath, and which -with a stern hand interrupts every passion. - -It must not be imputed to me that I am wishing to refer the libido back -by analytical reduction to the primitive, almost conquered, stages, -entirely forgetting the fearful misery this would entail for humanity. -Indeed, some individuals would let themselves be transported by the -old-time frenzy of sexuality, from which the burden of guilt has been -removed, to their own greatest detriment. - -But these are the ones who under other circumstances would have -prematurely perished in some other way. However, I well know the most -effectual and most inexorable regulator of human sexuality. This is -necessity. With this leaden weight human lust will never fly too high. - -To-day there are countless neurotics who are so simply because they do -not know how to seek happiness in their own manner. They do not even -realize where the lack lies. And besides these neurotics there are many -more normal people—and precisely people of the higher type—who feel -restricted and discontented. For all these reduction to the sexual -elements should be undertaken, in order that they may be reinstated into -the possession of their primitive self, and thereby learn to know and -value its relation to the entire personality. In this way alone can -certain requirements be fulfilled and others be repudiated as unfit -because of their infantile character. In this way the individual will -come to realize that certain things are to be sacrificed, although they -are accomplished, _but in another sphere_. We imagine that we have long -renounced, sacrificed and cut off our incest wish, and that nothing of -it is left. But it does not occur to us that this is not true, but that -we unconsciously commit incest in another territory. In religious -symbols, for example, we come across incest.[463] We consider the -incestuous wish vanished and lost, and then rediscover it in full force -in religion. This process or transformation has taken place -unconsciously in secular development. Just as in Part I it is shown that -a similar unconscious transformation of the libido is an ethically -worthless pose, and with which I compared the Christianity of early -Roman antiquity, where evidently licentiousness and brutality were -strongly resisted, so here I must remark in regard to the sublimation of -the incestuous libido, that the belief in the religious symbol has -ceased to be an ethical ideal; but it is an unconscious transformation -of the incest wish into symbolic acts and symbolic concepts which cheat -men, as it were, so that heaven appears to them as a father and earth as -a mother and the people upon it children and brothers and sisters. Thus -man can remain a child for all time and satisfy his incest wish all -unawares. This state would doubtless be ideal[464] if it were not -infantile and, therefore, merely a one-sided wish, which maintains a -childish attitude. _The reverse is anxiety._ Much is said of pious -people who remain unshaken in their trust in God and wander unswervingly -safe and blessed through the world. I have never seen this Chidher yet. -It is probably a wish figure. The rule is great uncertainty among -believers, which they drown with fanatical cries among themselves or -among others; moreover, they have religious doubts, moral uncertainty, -doubts of their own personality, feelings of guilt and, deepest of all, -great fear of the opposite aspect of reality, against which the most -highly intelligent people struggle with all their force. This other side -is the devil, the adversary or, expressed in modern terms, the -corrective of reality, of the infantile world picture, which has been -made acceptable through the predominating pleasure principle.[465] But -the world is not a garden of God, of the Father, but a place of terrors. -Not only is heaven no father and earth no mother and the people not -brothers nor sisters, but they represent hostile, destroying powers, to -which we are abandoned the more surely, the more childishly and -thoughtlessly we have entrusted ourselves to the so-called Fatherly hand -of God. One should never forget the harsh speech of the first Napoleon, -that the good God is always on the side of the heaviest artillery. - -The religious myth meets us here as one of the greatest and most -significant human institutions which, despite misleading symbols, -nevertheless gives man assurance and strength, so that he may not be -overwhelmed by the monsters of the universe. The symbol, considered from -the standpoint of actual truth, is misleading, indeed, but it is -_psychologically true_,[466] because it was and is the bridge to all the -greatest achievements of humanity. - -But this does not mean to say that this unconscious way of -transformation of the incest wish into religious exercises is the only -one or the only possible one. There is also a conscious recognition and -understanding with which we can take possession of this libido which is -bound up in incest and transformed into religious exercises so that we -no longer need the stage of religious symbolism for this end. It is -thinkable that instead of doing good to our fellow-men, for “the love of -Christ,” we do it from the knowledge that humanity, even as ourselves, -could not exist if, among the herd, the one could not sacrifice himself -for the other. _This would be the course of moral autonomy, of perfect -freedom, when man could without compulsion wish that which he must do, -and this from knowledge, without delusion through belief in the -religious symbols._ - -It is a positive creed which keeps us infantile and, therefore, -ethically inferior. Although of the greatest significance from the -cultural point of view and of imperishable beauty from the æsthetic -standpoint, this delusion can no longer ethically suffice humanity -striving after moral autonomy. - -The infantile and moral danger lies in belief in the symbol because -through that we guide the libido to an imaginary reality. The simple -negation of the symbol changes nothing, for the entire mental -disposition remains the same; we merely remove the dangerous object. But -the object is not dangerous; the danger is our own infantile mental -state, for love of which we have lost something very beautiful and -ingenious through the simple abandonment of the religious symbol. I -think _belief should be replaced by understanding_; then we would keep -the beauty of the symbol, but still remain free from the depressing -results of submission to belief. This would be the psychoanalytic cure -for belief and disbelief. - - -The vision following upon that of the city is that of a “strange fir -tree with gnarled branches.” This vision does not seem extraordinary to -us after all that we have learned of the tree of life and its -associations with the city and the waters of life. This especial tree -seems simply to continue the category of the mother symbols. The -attribute “strange” probably signifies, as in dreams, a special -emphasis, that is, a special underlying complex material. Unfortunately, -the author gives us no individual material for this. As the tree already -suggested in the symbolism of the city is particularly emphasized -through the further development of Miss Miller’s visions here, I find it -necessary to discuss at some length the history of the symbolism of the -tree. - -It is well known that trees have played a large part in the cult myth -from the remotest times. The typical myth tree is the tree of paradise -or of life which we discover abundantly used in Babylonian and also in -Jewish lore; and in prechristian times, the pine tree of Attis, the tree -or trees of Mithra; in Germanic mythology, Ygdrasil and so on. The -hanging of the Attis image on the pine tree; the hanging of Marsyas, -which became a celebrated artistic motive; the hanging of Odin; the -Germanic hanging sacrifices—indeed, the whole series of hanged -gods—teaches us that the hanging of Christ on the cross is not a unique -occurrence in religious mythology, but belongs to the same circle of -ideas as others. In this world of imagery the cross of Christ is the -tree of life, and equally the wood of death. This contrast is not -astounding. Just as the origin of man from trees was a legendary idea, -so there were also burial customs, in which people were buried in hollow -trees. From that the German language retains even now the expression -“Totenbaum” (tree of death) for a coffin. Keeping in mind the fact that -the tree is predominantly a mother symbol, then the mystic significance -of this manner of burial can be in no way incomprehensible to us. _The -dead are delivered back to the mother for rebirth._ We encounter this -symbol in the Osiris myth, handed down by Plutarch,[467] which is, in -general, typical in various aspects. Rhea is pregnant with Osiris; at -the same time also with Isis; Osiris and Isis mate even in the mother’s -womb (motive of the night journey on the sea with incest). Their son is -Arueris, later called Horus. It is said of Isis that she was born “in -absolute humidity” (τετάρτῃ δὲ τῆν Ἴσιν ἐν πανύγροις γενέσθαι[468]). It -is said of Osiris that a certain Pamyles in Thebes heard a voice from -the temple of Zeus while drawing water, which commanded him to proclaim -that Osiris was born μέγας βασιλεὺς εὐεργέτης Ὄσιρις.[469] In honor of -this the Pamylion were celebrated. They were similar to the -phallophorion. Pamyles is a phallic demon, similar to the original -Dionysus. The myth reduced reads: Osiris and Isis were generated by -phallus from the water (mother womb) in the ordinary manner. (Kronos had -made Rhea pregnant, the relation was secret, and Rhea was his sister. -Helios, however, observed it and cursed the relation.) Osiris was killed -in a crafty manner by the god of the underworld, Typhon, who locked him -in a chest. He was thrown into the Nile, and so carried out to sea. -Osiris, however, mated in the underworld with his second sister, -Nephthys (motive of the night journey to the sea with incest). One sees -here how the symbolism is developed. In the mother womb, before the -outward existence, Osiris commits incest; in death, the second -intrauterine existence, Osiris again commits incest. Both times with a -sister who is simply substituted for the mother as a legal, uncensured -symbol, since the marriage with a sister in early antiquity was not -merely tolerated, but was really commended. Zarathustra also recommended -the marriage of kindred. This form of myth would be impossible to-day, -because cohabitation with the sister, being incestuous, would be -repressed. The wicked Typhon entices Osiris craftily into a box or -chest; this distortion of the true state of affairs is transparent. The -“original sin” caused men to wish to go back into the mother again, that -is, the incestuous desire for the mother, condemned by law, is the ruse -supposedly invented by Typhon. The fact is, the ruse is very -significant. Man tries to sneak into rebirth through subterfuge in order -to become a child again. An early Egyptian hymn[470] even raises an -accusation against the mother Isis because she destroys the sun-god Rê -by treachery. It was interpreted as the ill-will of the mother towards -her son that she banished and betrayed him. The hymn describes how Isis -fashioned a snake, put it in the path of Rê, and how the snake wounded -the sun-god with a poisonous bite, from which wound he never recovered, -so that finally he had to retire on the back of the heavenly cow. But -this cow is the cow-headed goddess, just as Osiris is the bull Apis. The -mother is accused as if she were the cause of man flying to the mother -in order to be cured of the wound which she had herself inflicted. This -wound is the prohibition of incest.[471] Man is thus cut off from the -hopeful certainty of childhood and early youth, from all the -unconscious, instinctive happenings which permit the child to live as an -appendage of his parents, unconscious of himself. There must be -contained in this many sensitive memories of the animal age, where there -was not any “thou shalt” and “thou shalt not,” but all was just simple -occurrence. Even yet a deep animosity seems to live in man because a -brutal law has separated him from the instinctive yielding to his -desires and from the great beauty of the harmony of the animal nature. -This separation manifested itself, among other things, in the incest -prohibition and its correlates (laws of marriage, etc.); therefore pain -and anger relate to the mother, as if she were responsible for the -domestication of the sons of men. In order not to become conscious of -his incest wish (his backward harking to the animal nature), the son -throws all the burden of the guilt on the mother, from which arises the -idea of the “terrible mother.”[472] The mother becomes for him a spectre -of anxiety, a nightmare.[473] - -After the completed “night journey to the sea,” the chest of Osiris was -cast ashore by Byblos, and lay in the branches of an Erica, which grew -around the coffin and became a splendid tree. The king of the land had -the tree placed as a column under his roof.[474] During this period of -Osiris’s absence (the winter solstice) the lament customary during -thousands of years for the dead god and his return occurs, and its -εὕρεσις is a feast of joy. A passage from the mournful quest of Isis is -especially noteworthy: - - “She flutters like a swallow lamenting around the column, which - encloses the god sleeping in death.” - -(This same motive returns in the Kyffhäuser saga.) - -[Illustration: FRUCTIFICATION FOLLOWING UPON THE MITHRAIC SACRIFICE] - -Later on Typhon dismembers the corpse and scatters the pieces. We come -upon the _motive of dismemberment_ in countless sun myths,[475] namely, -the inversion of the idea of the composition of the child in the -mother’s womb.[476] In fact, the mother Isis collects the pieces of the -body with the help of the jackal-headed Anubis. (She finds the corpse -with the help of dogs.) Here the nocturnal devourers of bodies, the dogs -and jackals, become the assistants of the composition, of the -reproduction.[477] The Egyptian vulture owes its symbolic meaning as -mother to this necrophagic habit. In Persian antiquity the corpses were -thrown out for the dogs to devour, just as to-day in the Indian funeral -pyres the removal of the carcasses is left to the vultures. Persia was -familiar with the custom of leading a dog to the bed of one dying, -whereupon the latter had to present the dog with a morsel.[478] The -custom, on its surface, evidently signifies that the morsel is to belong -to the dog, so that he will spare the body of the dead, precisely as -Cerberus was soothed by the honey-cakes which Hercules gave to him in -the journey to hell. But when we bear in mind the jackal-headed Anubis -who rendered his good services in the gathering together of the -dismembered Osiris, and the mother significance of the vulture, then the -question arises whether something deeper was not meant by this ceremony. -Creuzer has also concerned himself with this idea, and has come to the -conclusion that the astral form of the dog ceremony, that is, the -appearance of Sirius, the dog star, at the period of the sun’s highest -position, is related to this in that the introduction of the dog has a -compensatory significance, death being thereby made, reversedly, equal -to the sun’s highest position. This is quite in conformity with -psychologic thought, which results from the very general fact that death -is interpreted as entrance into the mother’s womb (rebirth). This -interpretation would seem to be supported by the otherwise enigmatic -function of the dog in the Sacrificium Mithriacum. In the monuments a -dog always leaps up upon the bull killed by Mithra. However, this -sacrifice is probably to be interpreted through the Persian legend, as -well as through the monument, as the moment of the _highest fecundity_. -The most beautiful expression of this is seen upon the magnificent -Mithra relief of Heddernheim. Upon one side of a large stone slab -(formerly probably rotating) is seen the stereotyped overthrowing and -sacrifice of the bull, but upon the other side stands Sol, with a bunch -of grapes in his hand, Mithra with the cornucopia, the Dadophores with -fruits, corresponding to the legend that all fecundity proceeds from the -dead bull of the world, fruits from the horns, wine from its blood, -grain from the tail, cattle from its sperma, leek from its nose, and so -on. Silvanus stands above this scene with the animals of the forest -arising from him. The significance suspected by Creuzer might very -easily belong to the dog in this connection.[479] Let us now turn back -to the myth of Osiris. In spite of the restoration of the corpse -accomplished by Isis, the resuscitation succeeds only incompletely in so -far as the phallus of Osiris cannot again be produced, because it was -eaten by the fishes; the power of life was wanting.[480] Osiris as a -phantom once more impregnated Isis, but the fruit is Harpocrates, who -was feeble in τοῖς κάτωθεν γυίοις (in the lower limbs), that is, -corresponding to the significance of γυῖον (at the feet). (Here, as is -plainly evident, foot is used in the phallic meaning.) This incurability -of the setting sun corresponds to the incurability of Rê in the -above-mentioned older Egyptian sun hymn. Osiris, although only a -phantom, now prepares the young sun, his son Horus, for a battle with -Typhon, the evil spirit of darkness. Osiris and Horus correspond to the -father-son symbolism mentioned in the beginning, which symbolic figure, -corresponding again to the above formulation,[481] is flanked by the -well-formed and ugly figures of Horus and Harpocrates, the latter -appearing mostly as a cripple, often represented distorted to a mere -caricature.[482] - -He is confused in the tradition very much with Horus, with whom he also -has the name in common. Hor-pi-chrud, as his real name[483] reads, is -composed from _chrud_, “child,” and _Hor_, from the adjective _hri_ = -up, on top, and signifies the up-coming child, as the rising sun, and -opposed to Osiris, who personifies the setting sun—the sun of the west. -Thus Osiris and Horpichrud or Horus are one being, both husband and son -of the same mother, Hathor-Isis. The Chnum-Ra, the sun god of lower -Egypt, represented as a ram, has at his side, as the female divinity of -the land, Hatmehit, who wears the fish on her head. She is the mother -and wife of Bi-neb-did (Ram, local name of Chnum-Ra). In the hymn of -Hibis,[484] Amon-ra was invoked: - - “Thy (Chum-Ram) dwells in Mendes, united as the quadruple god Thmuis. - He is the phallus, the lord of the gods. The bull of his mother - rejoices in the cow (ahet, the mother) and man fructifies through his - semen.” - -In further inscriptions Hatmehit was directly referred to as the “mother -of Mendes.” (Mendes is the Greek form of Bi-neb-did: ram.) She is also -invoked as the “Good,” with the additional significance of _ta-nofert_, -or “young woman.” The cow as symbol of the mother is found in all -possible forms and variations of Hathor-Isis, and also in the female Nun -(parallel to this is the primitive goddess Nit or Neith), the protoplasm -which, related to the Hindoo Atman,[485] is equally of masculine and -feminine nature. Nun is, therefore, invoked as Amon,[486] the original -water,[487] which is in the beginning. He is also designated as the -father of fathers, the mother of mothers. To this corresponds the -invocation to the female side of Nun-Amon, of Nit or Neith. - - “Nit, the ancient, the mother of god, the mistress of Esne, the father - of fathers, the mother of mothers, who is the beetle and the vulture, - the being in its beginning. - - “Nit, the ancient, the mother who bore the light god, Râ, who bore - first of all, when there was nothing which brought forth. - - “The cow, the ancient, which bore the sun, and then laid the germ of - gods and men.” - -The word “nun” has the significance of young, fresh, new, also the -on-coming waters of the Nile flood. In a transferred sense “nun” was -also used for the chaotic primitive waters; in general for the primitive -generating matter[488] which was personified by the goddess Nunet. From -her Nut sprang, the goddess of heaven, who was represented with a starry -body, and also as the heavenly cow with a starry body. - -When the sun-god, little by little, retires on the back of the heavenly -cow, just as poor Lazarus returns into Abraham’s bosom, each has the -same significance; they return into the mother, in order to rise as -Horus. Thus it can be said that in the morning the goddess is the -mother, at noon the sister-wife and in the evening again the mother, who -receives the dying in her lap, reminding us of the Pietà of -Michelangelo. As shown by the illustration (from Dideron’s “Iconographie -Chrétienne”), this thought has been transferred as a whole into -Christianity. - -Thus the fate of Osiris is explained: he passes into the mother’s womb, -the chest, the sea, the tree, the column of Astartes; he is dismembered, -re-formed, and reappears again in his son, Hor-pi-chrud. - -Before entering upon the further mysteries which the beautiful myth -reveals to us, there is still much to be said about the symbol of the -tree. Osiris lies in the branches of the tree, surrounded by them, as in -the mother’s womb. The motive of _embracing and entwining_ is often -found in the sun myths, meaning that it is the _myth of rebirth_. A good -example is the Sleeping Beauty, also the legend of the girl who is -enclosed between the bark and the trunk, but who is freed by a youth -with his horn.[489] The horn is of gold and silver, which hints at the -sunbeam in the phallic meaning. (Compare the previous legend of the -horn.) An exotic legend tells of the sun-hero, how he must be freed from -the plant entwining around him.[490] A girl dreams of her lover who has -fallen into the water; she tries to save him, but first has to pull -seaweed and sea-grass from the water; then she catches him. In an -African myth the hero, after his act, must first be disentangled from -the seaweed. In a Polynesian myth the hero’s ship was encoiled by the -tentacles of a gigantic polyp. Rê’s ship is encoiled by a night serpent -on its night journey on the sea. In the poetic rendering of the history -of Buddha’s birth by Sir Edwin Arnold (“The Light of Asia,” p. 5) the -motive of an embrace is also found: - - “Queen Maya stood at noon, her days fulfilled, - Under a Palso in the palace grounds, - A stately trunk, straight as a temple shaft, - With crown of glossy leaves and fragrant blooms; - And knowing the time come—for all things knew— - The conscious tree bent down its boughs to make - A bower about Queen Maya’s majesty: - And earth put forth a thousand sudden flowers - To spread a couch: while ready for the bath - The rock hard by gave out a limpid stream - Of crystal flow. So brought she forth the child.”[491] - -We come across a very similar motive in the cult legend of the Samian -Hera. Yearly it was claimed that the image disappeared from the temple, -was fastened somewhere on the seashore on a trunk of a Lygos tree and -wound about with its branches. There it was “found,” and was treated -with wedding-cake. This feast is undoubtedly a ἱερὸς γάμος (ritual -marriage), because in Samos there was a legend that Zeus had first had a -long-continued secret love relation with Hera. In Plataea and Argos, the -marriage procession was represented with bridesmaids, marriage feast, -and so on. The festival took place in the wedding month “Γαμηλιών” -(beginning of February). But in Plataea the image was previously carried -into a lonely place in the wood; approximately corresponding to the -legend of Plutarch that Zeus had kidnapped Hera and then had hidden her -in a cave of Cithaeron. According to our deductions, previously made, we -must conclude from this that there is still another train of thought, -namely, the magic charm of a rejuvenation, which is condensed in the -Hierosgamos. The disappearance and hiding in the wood, in the cave, on -the seashore, entwined in a willow tree, points to the death of the sun -and rebirth. The early springtime Γαμηλιών (the time of Marriage) in -February fits in with that very well. In fact, Pausanias informs us that -the Argivian Hera _became a maiden again by a yearly bath in the spring -of Canathos_. The significance of the bath is emphasized by the -information that in the Plataeian cult of Hera Teleia, Tritonian nymphs -appeared as water-carriers. In a tale from the Iliad, where the conjugal -couch of Zeus upon Mount Ida is described, it is said:[492] - - “The son of Saturn spake, and took his wife - Into his arms, while underneath the pair, - The sacred Earth threw up her freshest herbs: - The dewy lotos, and the crocus-flower, - And thick and soft the hyacinth. All these - Upbore them from the ground. Upon this couch - They lay, while o’er them a bright golden cloud - Gathered and shed its drops of glistening dew. - So slumbered on the heights of Gargarus - The All-Father overcome by sleep and love, - And held his consort in his arms.” - —Trans. by W. C. Bryant. - -Drexler recognizes in this description an unmistakable allusion to the -garden of the gods on the extreme western shore of the ocean, an idea -which might have been taken from a Prehomeric Hierosgamos hymn. This -western land is the land of the setting sun, whither Hercules, -Gilgamesh, etc., hasten with the sun, in order to find there -immortality, where the sun and the maternal sea unite in an eternally -rejuvenating intercourse. Our supposition of a condensation of the -Hierosgamos with the myth of rebirth is probably confirmed by this. -Pausanias mentions a related myth fragment where the statue of Artemis -Orthia is also called Lygodesma (chained with willows), because it was -found in a willow tree; this tale seems to be related to the general -Greek celebration of Hierosgamos with the above-mentioned customs.[493] - -The motive of the “devouring” which Frobenius has shown to be a regular -constituent of the sun myths is closely related to this (also -metaphorically). The “whale dragon” (mother’s womb) always “devours” the -hero. The devouring may also be partial instead of complete. - -A six-year-old girl, who goes to school unwillingly, dreams that her leg -is encircled by a large red worm. She had a tender interest for this -creature, contrary to what might be expected. An adult patient, who -cannot separate from an older friend on account of an extraordinarily -strong mother transference, dreams that “she had to get across some deep -water (typical idea!) with this friend; her friend fell in (mother -transference); she tries to drag her out, and almost succeeds, but a -large crab seizes on the dreamer by the foot and tries to pull her in.” - -Etymology also confirms this conception: There is an Indo-Germanic root -_vélu-_, _vel-_, with the meaning of “encircling, surrounding, turning.” -From this is derived Sanskrit _val_, _valati_ = to cover, to surround, -to encircle, to encoil (symbol of the snake); _vallî_ = creeping plant; -_ulûta_ = boa-constrictor = Latin _volûtus_, Lithuanian _velù_, _velti_ -= _wickeln_ (to roll up); Church Slavonian _vlina_ = Old High German, -_wella_ = _Welle_ (wave or billow). To the root _vélu_ also belongs the -root _vlvo_, with the meaning “cover, corium, womb.” (The serpent on -account of its casting its skin is an excellent symbol of rebirth.) -Sanskrit _ulva_, _ulba_ has the same meaning; Latin _volva_, _volvula_, -_vulva_. To _vélu_ also belongs the root _ulvorâ_, with the meaning of -“fruitful field, covering or husk of plants, sheath.” Sanskrit _urvárâ_ -= sown field. Zend _urvara_ = plant. (See the personification of the -ploughed furrow.) The same root _vel_ has also the meaning of “wallen” -(to undulate). Sanskrit _ulmuka_ = conflagration. Ϝαλέα, Ϝέλα, Gothic -_vulan_ = _wallen_ (to undulate). Old High German and Middle High German -_walm_ = heat, glow.[494] It is typical that in the state of -“involution” the hair of the sun-hero always falls out from the heat. -Further the root _vel_ is found with the meaning “to sound,[495] and to -will, to wish” (libido!). - -The motive of encoiling is mother symbolism.[496] This is verified by -the fact that the trees, for example, bring forth again (like the whale -in the legend of Jonah). They do that very generally, thus in the Greek -legend the Μελίαι νύμφαι[497] of the ash trees are the mothers of the -race of men of the Iron Age. In northern mythology, Askr, the ash tree, -is the primitive father. His wife, Embla, is the “Emsige,” the active -one, and not, as was earlier believed, the aspen. _Askr_ probably means, -in the first place, the phallic spear of the ash tree. (Compare the -Sabine custom of parting the bride’s hair with the lance.) The Bundehesh -symbolizes the first people, Meschia and Meschiane, as the tree Reivas, -one part of which places a branch in a hole of the other part. The -material which, according to the northern myth, was animated by the god -when he created men[498] is designated as _trê_ = wood, tree.[499] I -recall also ὕλη = wood, which in Latin is called _materia_. In the wood -of the “world-ash,” Ygdrasil, a human pair hid themselves at the end of -the world, from whom sprang the race of the renewed world.[500] The Noah -motive is easily recognized in this conception (the night journey on the -sea); at the same time, in the symbol of Ygdrasil, a mother idea is -again apparent. At the moment of the destruction of the world the -“world-ash” becomes the guardian mother, the tree of death and life, one -“ἐγκόλπιον.”[501][502] This function of rebirth of the “world-ash” also -helps to elucidate the representation met with in the Egyptian Book of -the Dead, which is called “the gate of knowledge of the soul of the -East”: - - “I am the pilot in the holy keel, I am the steersman who allows no - rest in the ship of Râ.[503] I know that tree of emerald green from - whose midst Râ rises to the height of the clouds.”[504] - -Ship and tree of the dead (death ship and death tree) are here closely -connected. The conception is that Râ, born from the tree, ascends -(Osiris in the Erika). The representation of the sun-god Mithra is -probably explained in the same way. He is represented upon the -Heddernheim relief, with half his body arising from the top of a tree. -(In the same way numerous other monuments show Mithra half embodied in -the rock, and illustrate a rock birth, similar to Men.) Frequently there -is a stream near the birthplace of Mithra. This conglomeration of -symbols is also found in the birth of Aschanes, the first Saxon king, -who grew from the Harz rocks, which are in the midst of the wood[505] -near a fountain.[506] Here we find all the mother symbols united—earth, -wood, water, three forms of tangible matter. We can wonder no longer -that in the Middle Ages the tree was poetically addressed with the title -of honor, “mistress.” Likewise it is not astonishing that the Christian -legend transformed the tree of death, the cross, into the tree of life, -so that Christ was often represented on a living and fruit-bearing tree. -This reversion of the cross symbol to the tree of life, which even in -Babylon was an important and authentic religious symbol, is also -considered entirely probable by Zöckler,[507] an authority on the -history of the cross. The pre-Christian meaning of the symbol does not -contradict this interpretation; on the contrary, its meaning is life. -The appearance of the cross in the sun worship (here the cross with -equal arms, and the swastika cross, as representative of the sun’s -rays), as well as in the cult of the goddess of love (Isis with the crux -ansata, the rope, the speculum veneris ♀, etc.), in no way contradicts -the previous historical meaning. The Christian legend has made abundant -use of this symbolism. - -[Illustration: CHRIST ON THE TREE OF LIFE] - -The student of mediæval history is familiar with the representation of -the cross growing above the grave of Adam. The legend was that Adam was -buried on Golgotha. Seth had planted on his grave a branch of the -“paradise tree,” which became the cross and tree of death of -Christ.[508] We all know that through Adam’s guilt sin and death came -into the world, and Christ through his death has redeemed us from the -guilt. To the question in what had Adam’s guilt consisted it is said -that the unpardonable sin to be expiated by death was that he dared to -pick a fruit from the paradise tree.[509] The results of this are -described in an Oriental legend. One to whom it was permitted to cast -one look into Paradise after the fall saw the tree there and the four -streams. But the tree was withered, and in its branches lay an infant. -(The mother had become pregnant.[510]) - -This remarkable legend corresponds to the Talmudic tradition that Adam, -before Eve, already possessed a demon wife, by name Lilith, with whom he -_quarrelled for mastership_. But Lilith raised herself into the air -through the magic of the name of God and hid herself in the sea. Adam -forced her back with the help of three angels.[511] Lilith became a -nightmare, a Lamia, who threatened those with child and who kidnapped -the new-born child. The parallel myth is that of the Lamias, the -spectres of the night, who terrified the children. The original legend -is that Lamia enticed Zeus, but the jealous Hera, however, caused Lamia -to bring only dead children into the world. Since that time the raging -Lamia is the persecutor of children, whom she destroys wherever she can. -This motive frequently recurs in fairy tales, where the mother often -appears directly as a murderess or as a _devourer of men_;[512] a German -paradigm is the well-known tale of Hansel and Gretel. Lamia is actually -a large, voracious fish, which establishes the connection with the -whale-dragon myth so beautifully worked out by Frobenius, in which the -sea monster devours the sun-hero for rebirth and where the hero must -employ every stratagem to conquer the monster. Here again we meet with -the idea of the “terrible mother” in the form of the voracious fish, the -mouth of death.[513] In Frobenius there are numerous examples where the -monster has devoured not only men but also animals, plants, an entire -country, all of which are redeemed by the hero to a glorious rebirth. - -The Lamias are typical nightmares, the feminine nature of which is -abundantly proven.[514] Their universal peculiarity is that they ride -upon their victims. Their counterparts are the spectral horses which -bear their riders along in a mad gallop. One recognizes very easily in -these symbolic forms the type of anxious dream which, as Riklin -shows,[515] has already become important for the interpretation of fairy -tales through the investigation of Laistner.[516] The typical riding -takes on a special aspect through the results of the analytic -investigation of infantile psychology; the two contributions of Freud -and myself[517] have emphasized, on one side, the anxiety significance -of the horse, on the other side the sexual meaning of the phantasy of -riding. When we take these experiences into consideration, we need no -longer be surprised that the maternal “world-ash” Ygdrasil is called in -German “the frightful horse.” Cannegieter[518] says of nightmares: - - “Abigunt eas nymphas (matres deas, mairas) hodie rustici osse capitis - equini tectis injecto, cujusmodi ossa per has terras in rusticorum - villis crebra est animadvertere. Nocte autem ad concubia equitare - creduntur et equos fatigare ad longinqua itinera.”[519] - -The connection of nightmare and horse seems, at first glance, to be -present also etymologically—nightmare and mare. The Indo-Germanic root -for märe is _mark_. Märe is the horse, English mare; Old High German -_marah_ (male horse) and _meriha_ (female horse); Old Norse _merr_ -(_mara_ = nightmare); Anglo-Saxon _myre_ (_maira_). The French -“cauchmar” comes from _calcare_ = to tread, to step (of iterative -meaning, therefore, “to tread” or press down). It was also said of the -cock who stepped upon the hen. This movement is also typical for the -nightmare; therefore, it is said of King Vanlandi, “Mara trad han,” the -Mara trod on him in sleep even to death.[520] A synonym for nightmare is -the “troll” or “treter”[521] (treader). This movement (_calcare_) is -proven again by the experience of Freud and myself with children, where -a special infantile sexual significance is attached to stepping or -kicking. - -The common Aryan root _mar_ means “to die”; therefore, _mara_ the “dead” -or “death.” From this results _mors_, μόρος = fate (also μοῖρα[522]). As -is well known, the Nornes sitting under the “world-ash” personify fate -like Clotho, Lachesis and Atropos. With the Celts the conception of the -Fates probably passes into that of _matres_ and _matronæ_, which had a -divine significance among the Germans. A well-known passage in Julius -Cæsar (“De Bello Gallico,” i: 50) informs us of this meaning of the -mother: - - “Ut matres familias eorum sortibus et vaticinationibus[523] - declararent, utrum prœlium committi ex usu esset, nec ne.”[524] - -In Slav _mara_ means “witch”; poln. _mora_ = demon, nightmare; _mōr_ or -_mōre_ (Swiss-German) means “sow,” also as an insult. The Bohemian -_mura_ means “nightmare” and “evening moth, Sphinx.” This strange -connection is explained through analysis where it often occurs that -animals with movable shells (Venus shell) or wings are utilized for very -transparent reasons as symbols of the female genitals.[525] The -Sphingina are the twilight moths; they, like the nightmare, come in the -darkness. Finally, it is to be observed that the sacred olive tree of -Athens is called “μορία” (that was derived from μόρος). Halirrhotios -wished to cut down the tree, but killed himself with the axe in the -attempt. - -The sound resemblance of _mar_, _mère_ with _meer_ = sea and Latin -_mare_ = sea is remarkable, although etymologically accidental. Might it -refer back to “the great primitive idea of the mother” who, in the first -place, meant to us our individual world and afterwards became the symbol -of all worlds? Goethe said of the mothers: “They are encircled by images -of all creatures.” The Christians, too, could not refrain from reuniting -their mother of God with water. “Ave Maris stella” is the beginning of a -hymn to Mary. Then again it is the horses of Neptune which symbolize the -waves of the sea. It is probably of importance that the infantile word -ma-ma (mother’s breast) is repeated in its initial sound in all possible -languages, and that the mothers of two religious heroes are called Mary -and Maya. That the mother is the horse of the child is to be seen most -plainly in the primitive custom of carrying the child on the back or -letting it ride on the hip. Odin hung on the “world-ash,” the mother, -his “horse of terror.” The Egyptian sun-god sits on the back of his -mother, the heavenly cow. - -We have already seen that, according to Egyptian conceptions, Isis, the -mother of god, played an evil trick on the sun-god with the poisonous -snake; also Isis behaved treacherously toward her son Horus in -Plutarch’s tradition. That is, Horus vanquished the evil Typhon, who -murdered Osiris treacherously (terrible mother = Typhon). Isis, -_however, set him free again_. Horus thereupon rebelled, _laid hands on -his mother and tore the regal ornaments from her head_, whereupon Hermes -gave her a cow’s head. Then Horus conquered Typhon a second time. -Typhon, in the Greek legend, is a monstrous dragon. Even without this -confirmation it is evident that the battle of Horus is the typical -battle of the sun-hero with the whale-dragon. Of the latter we know that -it is a symbol of the “dreadful mother,” of the voracious jaws of death, -where men are dismembered and ground up.[526] Whoever vanquishes this -monster has gained a new or eternal youth. For this purpose one must, in -spite of all dangers, descend into the belly of the monster[527] -(journey to hell) and spend some time there. (Imprisonment by night in -the sea.) - -The battle with the night serpent signifies, therefore, the conquering -of the mother, who is suspected of an infamous crime, that is, the -betrayal of the son. A full confirmation of the connection comes to us -through the fragment of the Babylonian epic of the creation, discovered -by George Smith, mostly from the library of Asurbanipal. The period of -the origin of the text was probably in the time of Hammurabi (2,000 -B.C.). We learn from this account of creation[528] that the sun-god Ea, -the son of the depths of the waters and the god of wisdom,[529] had -conquered Apsû. Apsû is the creator of the great gods (he existed in the -beginning in a sort of trinity with Tiâmat—the mother of gods and Mumu, -his vizier). Ea conquered the father, but Tiâmat plotted revenge. She -prepared herself for battle against the gods. - - “Mother Hubur, who created everything, - Procured invincible weapons, gave birth to giant snakes - With pointed teeth, relentless in every way; - Filled their bellies with poison instead of blood, - Furious gigantic lizards, clothed them with horrors, - Let them swell with the splendor of horror, formed them rearing, - Whoever sees them shall die of terror. - Their bodies shall rear without turning to escape. - She arrayed the lizards, dragons and Laḫamen, - Hurricanes, mad dogs, scorpion men, - Mighty storms, fishmen and rams. - With relentless weapons, without fear of conflict, - Powerful are Tiâmat’s commands, irresistible are they. - - “After Tiâmat had powerfully done her work - She conceived evil against the gods, her descendants; - In order to revenge Apsu, Tiâmat did evil. - When Ea now heard this thing - He became painfully anxious, sorrowfully he sat himself. - He went to the father, his creator, Ans̆ar, - To relate to him all that Tiâmat plotted. - Tiâmat, our mother, has taken an aversion to us, - Has prepared a riotous mob, furiously raging.” - -The gods finally opposed Marduk, the god of spring, the victorious sun, -against the fearful host of Tiâmat. Marduk prepared for battle. Of his -chief weapon, which he created, it is said: - - “He created the evil wind, Imḫullu, the south storm and the hurricane, - The fourth wind, the seventh wind, the whirlwind and the harmful wind, - Then let he loose the winds, which he had created, the seven: - To cause confusion within Tiâmat, they followed behind him, - Then the lord took up the cyclone, his great weapon; - For his chariot he mounted the stormwind, the incomparable, the terrible - one.” - -His chief weapon is the wind and a net, with which he will entangle -Tiâmat. He approaches Tiâmat and challenges her to a combat. - - “Then Tiâmat and Marduk, the wise one of the gods, came together, - Rising for the fight, approaching to the battle: - Then the lord spread out his net and caught her. - He let loose the Imḫullu in his train at her face, - Then Tiâmat now opened her mouth as wide as she could. - He let the Imḫullu rush in so that her lips could not close; - With the raging winds he filled her womb. - Her inward parts were seized and she opened wide her mouth. - He touched her with the spear, dismembered her body, - He slashed her inward parts, and cut out her heart, - Subdued her and put an end to her life. - He threw down her body and stepped upon it.” - -After Marduk slew the mother, he devised the creation of the world. - - “There the lord rested contemplating her body, - Then divided he the Colossus, planning wisely. - He cut it apart like a flat fish, into two parts,[530] - One half he took and with it he covered the Heavens.” - -In this manner Marduk created the universe from the mother. It is -clearly evident that the killing of the mother-dragon here takes place -under the idea of a wind fecundation with negative accompaniments. - -The world is created from the mother, that is to say, from the libido -taken away from the mother through sacrifice. We shall have to consider -this significant formula more closely in the last chapter. The most -interesting parallels to this primitive myth are to be found in the -literature of the Old Testament, as Gunkel[531] has brilliantly pointed -out. It is worth while to trace the psychology of these parallels. - - _Isaiah_ li:9: - - (9) “Awake, awake, put on strength, O arm of the Lord; awake as in the - ancient days, in the generation of old. Art thou not it that hath cut - Rahab, and wounded the dragon? - - (10) “Art thou not it which hath dried the sea, the waters of the - great deep, that hath made the depths of the sea a way for the - ransomed to pass over?” - -The name of Rahab is frequently used for Egypt in the Old Testament, -also dragon. _Isaiah_, chapter xxx, verse 7, calls Egypt “the silent -Rahab,” and means, therefore, something evil and hostile. Rahab is the -well-known whore of Jericho, who later, as the wife of Prince Salma, -became the ancestress of Christ. Here Rahab appeared as the old dragon, -as Tiâmat, against whose evil power Marduk, or Jehovah, marched forth. -The expression “the ransomed” refers to the Jews freed from bondage, but -it is also mythological, for the hero again frees those previously -devoured by the whale. (Frobenius.) - - _Psalm_, lxxxix:10: - - “Thou hast broken Rahab in pieces, as one that is slain.” - - _Job_ xxvi:12–13: - - “He divideth the sea with his power, and by his understanding he - smiteth through the proud. - - “By his spirit he hath garnished the heavens, his hand hath formed the - crooked serpent.” - -Gunkel places Rahab as identical with Chaos, that is, the same as -Tiâmat. Gunkel translates “the breaking to pieces” as “violation.” -Tiâmat or Rahab as the mother is also the whore. Gilgamesh treats Ishtar -in this way when he accuses her of whoredom. This insult towards the -mother is very familiar to us from dream analysis. The dragon Rahab -appears also as Leviathan, the water monster (maternal sea). - - _Psalm_ lxxiv: - - (13) “Thou didst divide the sea by thy strength: thou brakest the - heads of the dragons in the waters. - - (14) “Thou brakest the heads of Leviathan in pieces and gavest him to - be meat to the people inhabiting the wilderness. - - (15) “Thou didst cleave the fountain and the flood: thou didst dry up - mighty rivers.” - -While only the phallic meaning of the Leviathan was emphasized in the -first part of this work, we now discover also the maternal meaning. A -further parallel is: - - _Isaiah_ xxvii:1: - - “In that day, the Lord with his cruel and great and strong sword shall - punish Leviathan, the piercing serpent, even Leviathan that crooked - serpent, and he shall slay the dragon that is in the sea.” - -We come upon a special motive in Job, chap. xli, v. 1: - - “Canst thou draw out Leviathan with an hook? or his tongue with a cord - which thou lettest down? Canst thou put an hook in his nose? or bore - his jaw through with a thorn?” - -Numerous parallels to this motive are to be found among exotic myths in -Frobenius, where the maternal sea monster was also fished for. The -comparison of the mother libido with the elementary powers of the sea -and the powerful monsters borne by the earth show how invincibly great -is the power of that libido which we designate as maternal. - -We have already seen that the incest prohibition prevents the son from -reproducing himself through the mother. But this must be done by the -god, as is shown with remarkable clearness and candor in the pious -Egyptian mythology, which has preserved the most ancient and simple -concepts. Thus Chnum, the “moulder,” the “potter,” the “architect,” -moulds his egg upon the potter’s wheel, for he is “the immortal growth,” -“the reproduction of himself and his own rebirth, the creator of the -egg, which emerged from the primitive waters.” In the Book of the Dead -it says: - - “I am the sublime falcon (the Sun-god), which has come forth from his - egg.” - -Another passage in the Book of the Dead reads: - - “I am the creator of Nun, who has taken his place in the underworld. - My nest is not seen and my egg is not broken.” - -A further passage reads: - - “that great and noble god in his egg: who is his own originator of - that which has arisen from him.”[532] - -Therefore, the god Nagaga-uer is also called the “great cackler.” (Book -of the Dead.) “I cackle like a goose and I whistle like a falcon.” The -mother is reproached with the incest prohibition as an act of wilful -maliciousness by which she excludes the son from immortality. Therefore, -a god must at least rebel, overpower and chastise the mother. (Compare -Adam and Lilith, above.) The “overpowering” signifies incestuous -rape.[533] Herodotus[534] has preserved for us a valuable fragment of -this religious phantasy. - - “And how they celebrate their feast to Isis in the city of Busiris, I - have already previously remarked. After the sacrifice, all of them, - men and women, full ten thousand people, begin to beat each other. But - it would be sin for me to mention for whom they do beat each other. - - “But in Papremis they celebrated the sacrifice with holy actions, as - in the other places. About the time when the sun sets, some few - priests are busy around the image; most of them stand at the entrance - with wooden clubs, and others who would fulfil a vow, more than a - thousand men, also stand in a group with wooden cudgels opposite them. - - “Now on the eve of the festival, they take the image out in a small - and gilded temple into another sacred edifice. Then the few who remain - with the image draw a four-wheeled chariot upon which the temple - stands with the image which it encloses. But the others who stand in - the anterooms are not allowed to enter. Those under a vow, who stand - by the god, beat them off. Now occurs a furious battle with clubs, in - which they bruise each other’s bodies and as I believe, many even die - from their wounds: notwithstanding this, the Egyptians consider that - none die. - - “The natives claim that this festival gathering was introduced for the - following reason: in this sanctuary lived the mother of Ares.[535] Now - Ares was brought up abroad and when he became a man he came to have - _intercourse with his mother_. The servants of his mother who had seen - him did not allow him to enter peacefully, but prevented him; at which - he fetched people from another city, who mistreated the servants and - had entrance to his mother. Therefore, they asserted that this - slaughter was introduced at the feast for Ares.” - -It is evident that the pious here fight their way to a share in the -mystery of the raping of the mother.[536] This is the part which belongs -to them,[537] while the heroic deed belongs to the god.[538] By Ares is -meant the Egyptian Typhon, as we have good reasons to suppose. _Thus -Typhon represents the evil longing for the mother_ with which other myth -forms reproach the mother, according to the well-known example. The -death of Balder, quite analogous to the death of Osiris (attack of -sickness of Rê), because of the wounding by the branch of the mistletoe, -seems to need a similar explanation. It is recounted in the myth how all -creatures were pledged not to hurt Balder, save only the mistletoe, -which was forgotten, presumably because it was too young. This killed -Balder. Mistletoe is a parasite. The female piece of wood in the -fire-boring ritual was obtained[539] from the wood of a parasitical or -creeping plant, the fire mother. The “mare” rests upon “Marentak,” in -which Grimm suspects the mistletoe. The mistletoe was a remedy against -barrenness. In Gaul the Druid alone was allowed to climb the holy oak -amid solemn ceremonies after the completed sacrifice, in order to cut -off the ritual mistletoe.[540] This act is a religiously limited and -organized incest. That which grows on the tree is the child,[541] which -man might have by the mother; then man himself would be in a renewed and -rejuvenated form; and precisely this is what man cannot have, because -the incest prohibition forbids it. As the Celtic custom shows, the act -is performed by the priest only, with the observation of certain -ceremonies; the hero god and the redeemer of the world, however, do the -unpermitted, the superhuman thing, and through it purchase immortality. -The dragon, who must be overcome for this purpose, means, as must have -been for some time clearly seen, the resistance against the incest. -Dragon and serpent, especially with the characteristic accumulation of -anxiety attributes, are the symbolic representations of anxiety which -correspond to the repressed incest wish. It is, therefore, intelligible, -when we come across the tree with the snake again and again (in Paradise -the snake even tempts to sin). The snake or dragon possesses in -particular the meaning of treasure guardian and defender. The phallic, -as well as the feminine, meaning of the dragon[542] indicates that it is -again a symbol of the sexual neutral (or bisexual) libido, that is to -say, a symbol of the _libido in opposition_. In this significance the -black horse, Apaosha, the demon of opposition, appears in the old -Persian song, Tishtriya, where it obstructs the sources of the rain -lake. The white horse Tishtriya makes two futile attempts to vanquish -Apaosha; at the third attempt, with the help of Ahuramazda, he is -successful.[543] Whereupon the sluices of heaven open and a fruitful -rain pours down upon the earth.[544] In this song one sees very -beautifully in the choice of symbol how libido is opposed to libido, -will against will, the discordance of primitive man with himself, which -he recognizes again in all the adversity and contrasts of external -nature. - -The symbol of the tree encoiled by the serpent may also be translated as -the mother defended from incest by resistance. This symbol is by no -means rare upon Mithraic monuments. The rock encircled by a snake is to -be comprehended similarly, because Mithra is one born from a rock. The -menace of the new-born by the snake (Mithra, Hercules) is made clear -through the legend of Lilith and Lamia. Python, the dragon of Leto, and -Poine, who devastates the land of Crotopus, are sent by the father of -the new-born. This idea indicates the localization, well known in -psychoanalysis, of the incest anxiety in the father. The father -represents the active repulse of the incest wish of the son. The crime, -unconsciously wished for by the son, is imputed to the father under the -guise of a pretended murderous purpose, this being the cause of the -mortal fear of the son for the father, a frequent neurotic symptom. In -conformity with this idea, the monster to be overcome by the young hero -is frequently a giant, the guardian of the treasure or the woman. A -striking example is the giant Chumbaba in the Gilgamesh epic, who -protected the garden of Ishtar;[545] he is overcome by Gilgamesh, -whereby Ishtar is won. Thereupon she makes erotic advances towards -Gilgamesh.[546] This data should be sufficient to render intelligible -the rôle of Horus in Plutarch, especially the violent usage of Isis. -Through overpowering the mother the hero becomes equal to the sun; he -reproduces himself. He wins the strength of the invincible sun, the -power of eternal rejuvenation. We thus understand a series of -representations from the Mithraic myth on the Heddernheim relief. There -we see, first of all, the birth of Mithra from the top of the tree; the -next representation shows him carrying the conquered bull (comparable to -the monstrous bull overcome by Gilgamesh). This bull signifies the -concentrated significance of the monster, the father, who as giant and -dangerous animal embodies the incest prohibition, and agrees with the -individual libido of the sun-hero, which he overcomes by self-sacrifice. -The third picture represents Mithra, when he grasps the head ornament of -the sun, the nimbus. This act recalls to us, first of all, the violence -of Horus towards Isis; secondly, the Christian basic thought, _that -those who have overcome attain the crown of eternal life_. On the fourth -picture Sol kneels before Mithra. These last two representations show -plainly that Mithra has taken to himself the strength of the sun, so -that he becomes the lord of the sun as well. He has conquered “his -animal nature,” the bull. The animal knows no incest prohibition; man -is, therefore, man because he conquers the incest wish, that is, the -animal nature. Thus Mithra has sacrificed his animal nature, the incest -wish, and with that has overcome the mother, that is to say, “the -terrible death-bringing mother.” A solution is already anticipated in -the Gilgamesh epic through the formal renunciation of the horrible -Ishtar by the hero. The overcoming of the mother in the Mithraic -sacrifice, which had almost an ascetic character, took place no longer -by the archaic overpowering, but through the renunciation, the sacrifice -of the wish. The primitive thought of incestuous reproduction through -entrance into the mother’s womb had already been displaced, because man -was so far advanced in domestication that he believed that the eternal -life of the sun is reached, not through the perpetration of incest, but -through the sacrifice of the incest wish. This important change -expressed in the Mithraic mystery finds its full expression for the -first time in the symbol of the crucified God. A bleeding human -sacrifice was hung on the tree of life for Adam’s sins.[547] The -first-born sacrifices its life to the mother when he suffers, hanging on -the branch, a disgraceful and painful death, a mode of death which -belongs to the most ignominious forms of execution, which Roman -antiquity had reserved for only the lowest criminal. Thus the hero dies, -as if he had committed the most shameful crime; he does this by -returning into the birth-giving branch of the tree of life, at the same -time paying for his guilt with the pangs of death. The animal nature is -repressed most powerfully in this deed of the highest courage and the -greatest renunciation; therefore, a greater salvation is to be expected -for humanity, because such a deed alone seems appropriate to expiate -Adam’s guilt. - -[Illustration: BULL-SACRIFICE OF MITHRA] - -As has already been mentioned, the hanging of the sacrifice on the tree -is a generally widespread ritual custom, Germanic examples being -especially abundant. The ritual consists in the sacrifice being pierced -by a spear.[548] Thus it is said of Odin (Edda, Havamal): - - “I know that I hung on the windswept tree - Nine nights through, - Wounded by a spear, dedicated to Odin - I myself to myself.” - -The hanging of the sacrifice to the cross also occurred in America prior -to its discovery. Müller[549] mentions the Fejervaryian manuscript (a -Mexican hieroglyphic kodex), at the conclusion of which there is a -colossal cross, in the middle of which there hangs a bleeding divinity. -Equally interesting is the cross of Palenque;[550] up above is a bird, -on either side two human figures, who look at the cross and hold a child -against it either for sacrifice or baptism. The old Mexicans are said to -have invoked the favor of Centeotls, “the daughter of heaven and the -goddess of wheat,” every spring by nailing upon the cross a youth or a -maiden and by shooting the sacrifice with arrows.[551] The name of the -Mexican cross signifies “tree of our life or flesh.”[552] - -An effigy from the Island of Philae represents Osiris in the form of a -crucified god, wept over by Isis and Nephthys, the sister consort.[553] - -The meaning of the cross is certainly not limited to the tree of life, -as has already been shown. Just as the tree of life has also a phallic -sub-meaning (as libido symbol), so there is a further significance to -the cross than life and immortality.[554] Müller uses it as a sign of -rain and of fertility, because it appears among the Indians distinctly -as a magic charm of fertility. It goes without saying, therefore, that -it plays a rôle in the sun cult. It is also noteworthy that the sign of -the cross is an important sign for the keeping away of all evil, like -the ancient gesture of Manofica. The phallic amulets also serve the same -purpose. Zöckler appears to have overlooked the fact that the phallic -Crux Ansata is the same cross which has flourished in countless examples -in the soil of antiquity. Copies of this Crux Ansata are found in many -places, and almost every collection of antiquities possesses one or more -specimens.[555] - -Finally, it must be mentioned that the form of the human body is -imitated in the cross as of a man with arms outspread. It is remarkable -that in early Christian representations Christ is not nailed to the -cross, but stands before it with arms outstretched.[556] Maurice[557] -gives a striking basis for this interpretation when he says: - - “It is a fact not less remarkable than well attested, that the Druids - in their groves were accustomed to select the most stately and - beautiful tree as an emblem of the deity they adored, and cutting off - the side branches, they affixed two of the largest of them to the - highest part of the trunk, in such a manner that those branches - extended on each side like the arms of a man, and together with the - body presented the appearance of a huge cross; and in the bark in - several places was also inscribed the letter Τ (tau).”[558] - -“The tree of knowledge” of the Hindoo Dschaina sect assumes human form; -it was represented as a mighty, thick trunk in the form of a human head, -from the top of which grew out two longer branches hanging down at the -sides and one short, vertical, uprising branch crowned by a bud or -blossom-like thickening.[559] Robertson in his “Evangelical Myths” -mentions that in the Assyrian system there exists the representation of -the divinity in the form of a cross, in which the vertical beam -corresponds to a human form and the horizontal beam to a pair of -conventionalized wings. Old Grecian idols such, for example, as were -found in large numbers in Aegina have a similar character, an -immoderately long head and arms slightly raised, wing-shaped, and in -front distinct breasts.[560] - -I must leave it an open question as to whether the symbol of the cross -has any relation to the two pieces of wood in the religious fire -production, as is frequently claimed. It does appear, however, as if the -cross symbol actually still possessed the significance of “union,” for -this idea belongs to the fertility charm, and especially to the thought -of eternal rebirth, which is most intimately bound up with the cross. -The thought of “union,” expressed by the symbol of the cross, is met -with in “Timaios” of Plato, where the world soul is conceived as -stretched out between heaven and earth in the form of an X (Chi); hence -in the form of a “St. Andrew’s cross.” When we now learn, furthermore, -that the world soul contains in itself _the world as a body_, then this -picture inevitably reminds us of the mother. - - (_Dialogues of Plato._ Jowett, Vol. II, page 528.) - - “And in the center he put the soul, which he diffused through the - whole, and also spread over all the body round about, and he made one - solitary and only heaven, a circle moving in a circle, having such - excellence as to be able to hold converse with itself, and needing no - other friendship or acquaintance. Having these purposes in view he - created the world to be a blessed god.” - -This highest degree of inactivity and freedom from desire, symbolized -by the _being enclosed within itself_, signifies divine blessedness. -The only human prototype of this conception is the child in the -mother’s womb, or rather more, the adult man in the continuous embrace -of the mother, from whom he originates. Corresponding to this -mythologic-philosophic conception, the enviable Diogenes inhabited a -tub, thus giving mythologic expression to the blessedness and -resemblance to the Divine in his freedom from desire. Plato says as -follows of the bond of the world soul to the world body: - - “Now God did not make the soul after the body, although we have spoken - of them in this order; for when he put them together he would never - have allowed that the elder should serve the younger, but this is what - we say at random, because we ourselves too are very largely affected - by chance. Whereas he made the soul in origin and excellence prior to - and older than the body, to be the ruler and mistress, of whom the - body was to be the subject.” - -It seems conceivable from other indications that the conception of the -soul in general is a derivative of the mother-imago, that is to say, a -symbolic designation for the amount of libido remaining in the -mother-imago. (Compare the Christian representation of the soul as the -bride of Christ.) The further development of the world soul in “Timaios” -takes place in an obscure fashion in mystic numerals. When the mixture -was completed the following occurred: - - “This entire compound he divided lengthways into two parts, which he - joined to one another at the center like the figure of an X.” - -This passage approaches very closely the division and union of Atman, -who, after the division, is compared to a man and a woman who hold each -other in an embrace. Another passage is worth mentioning: - - “After the entire union of the soul had taken place, according to the - master’s mind, he formed all that is corporeal within this, and joined - it together so as to penetrate it throughout.” - -Moreover, I refer to my remarks about the maternal meaning of the world -soul in Plotinus, in Chapter II. - -A similar detachment of the symbol of the cross from a concrete figure -we find among the Muskhogean Indians, who stretch above the surface of -the water (pond or stream) two ropes crosswise and at the point of -intersection throw into the water fruits, oil and precious stones as a -sacrifice.[561] Here the divinity is evidently the water, not the cross, -which designates the place of sacrifice only, through the point of -intersection. The sacrifice at the place of union indicates why this -symbol was a primitive charm of fertility,[562] why we meet it so -frequently in the prechristian era among the goddesses of love (mother -goddesses), especially among the Egyptians in Isis and the sun-god. We -have already discussed the continuous union of these two divinities. As -the cross (Tau [Τ], Crux Ansata) always recurs in the hand of Tum, the -supreme God, the hegemon of the Ennead, it may not be superfluous to say -something more of the destination of Tum. The Tum of On-Heliopolis bears -the name “the father of his mother”; what that means needs no -explanation; Jusas or Nebit-Hotpet, the goddess joined to him, _was -called sometimes the mother, sometimes the daughter, sometimes the wife -of the god_. The day of the beginning of autumn is designated in the -Heliopolitan inscriptions as the “festival of the goddess Jusasit,” as -“the arrival of the sister for the purpose of uniting with her father.” -It is the day in which “the goddess Mehnit completes her work, so that -the god Osiris may enter into the left eye.” (By which the moon is -meant.[563]) The day is also called the filling up of the sacred eye -with its needs. The heavenly cow with the moon eye, the cow-headed Isis, -takes to herself in the autumn equinox the seed which procreates Horus. -(Moon as keeper of the seed.) The “eye” evidently represents the -genitals, as in the myth of Indra, who had to bear spread over his whole -body the likeness of Yoni (vulva), on account of a Bathsheba outrage, -but was so far pardoned by the gods that the disgraceful likeness of -Yoni was changed into eyes.[564] The “pupil” in the eye is a child. The -great god becomes a child again; he enters the mother’s womb in order to -renew himself.[565] In a hymn it is said: - - “Thy mother, the heavens, stretches forth her arms to thee.” - -In another place it is said: - - “Thou shinest, oh father of the gods, upon the back of thy mother, - daily thy mother takes thee in her arms. When thou illuminatest the - dwelling of night, thou unitest with thy mother, the heavens.”[566] - -The Tum of Pitum-Heliopolis not only bears the Crux Ansata as a symbol, -but also has this sign as his most frequent surname, that is, ānχ or -ānχi, which means “life” or “the living.” He is chiefly honored as the -demon serpent, Agatho, of whom it is said, “The holy demon serpent -Agatho goes forth from the city Nezi.” The snake, on account of casting -its skin, is the symbol of renewal, as is the scarabæus, a symbol of the -sun, of whom it is said that he, being of masculine sex only, reproduces -himself. - -The name Chnum (another name for Tum, always meaning “the sun-god”) -comes from the verb χnum, which means “to bind together, to unite.”[567] -Chnum appears chiefly as the potter, the moulder of his egg. The cross -seems, therefore, to be an extraordinarily condensed symbol; its supreme -meaning is that of the tree of life, and, therefore, is a symbol of the -mother. The symbolization in a human form is, therefore, intelligible. -The phallic forms of the Crux Ansata belong to the abstract meaning of -“life” and “fertility,” as well as to the meaning of “union,” which we -can now very properly interpret as _cohabitation with the mother for the -purpose of renewal_.[568] It is, therefore, not only a very touching but -also a very significant naïve symbolism when Mary, in an Old English -lament of the Virgin,[569] accuses the cross of being a false tree, -which unjustly and without reason destroyed “the pure fruit of her body, -her gentle birdling,” with a poisonous draught, the draught of death, -which is destined only for the guilty descendants of the sinner Adam. -Her son was not a sharer in that guilt. (Compare with this the cunning -of Isis with the fatal draught of love.) Mary laments: - - “Cross, thou art the evil stepmother of my son, so high hast thou hung - him that I cannot even kiss his feet! Cross, thou art my mortal enemy, - thou hast slain my little blue bird!” - -The holy cross answers: - - “Woman, I thank thee for my honor: thy splendid fruit, which now I - bear, shines as a red blossom.[570] Not alone to save thee but to save - the whole world this precious flower blooms in thee.”[571] - -Santa Crux says of the relation to each other of the two mothers (Isis -in the morning and Isis in the evening): - - “Thou hast been crowned as Queen of Heaven on account of the child, - which thou hast borne. But I shall appear as the shining relic to the - whole world, at the day of judgment. I shall then raise my lament for - thy divine son innocently slain upon me.” - -Thus the murderous mother of death unites with the mother of life in -bringing forth a child. In their lament for the dying God, and as -outward token of their union, Mary kisses the cross, and is reconciled -to it.[572] The naïve Egyptian antiquity has preserved for us the union -of the contrasting tendencies in the mother idea of Isis. Naturally this -imago is merely a symbol of the libido of the son for the mother, and -describes the conflict between love and incest resistance. The criminal -incestuous purpose of the son appears projected as criminal cunning in -the mother-imago. The separation of the son from the mother signifies -the separation of man from the generic consciousness of animals, from -that infantile archaic thought characterized by the absence of -individual consciousness. - -It was only the power of the incest prohibition which created the -self-conscious individual, who formerly had been thoughtlessly one with -the tribe, and in this way alone did the idea of individual and final -death become possible. Thus through the sin of Adam death came into the -world. This, as is evident, is expressed figuratively, that is, in -contrast form. The mother’s defence against the incest appears to the -son as a malicious act, which delivers him over to the fear of death. -This conflict faces us in the Gilgamesh epic in its original freshness -and passion, where also the incest wish is projected onto the mother. - -The neurotic who cannot leave the mother has good reasons; the fear of -death holds him there. It seems as if no idea and no word were strong -enough to express the meaning of this. Entire religions were constructed -in order to give words to the immensity of this conflict. This struggle -for expression which continued down through the centuries certainly -cannot have its source in the restricted realm of the vulgar conception -of incest. Rather one must understand the law which is ultimately -expressed as “Incest prohibition” as coercion to domestication, and -consider the religious systems as institutions which first receive, then -organize and gradually sublimate, the motor forces of the animal nature -not immediately available for cultural purposes. - -We will now return to the visions of Miss Miller. Those now following -need no further detailed discussion. The next vision is the image of a -“purple bay.” The symbolism of the sea connects smoothly with that which -precedes. One might think here in addition of the reminiscences of the -Bay of Naples, which we came across in Part I. In the sequence of the -whole, however, we must not overlook the significance of the “bay.” In -French it is called _une baie_, which probably corresponds to a bay in -the English text. It might be worth while here to glance at the -etymological side of this idea. Bay is generally used for something -which is open, just as the Catalonian word _badia_ (_bai_) comes from -_badar_, “to open.” In French _bayer_ means “to have the mouth open, to -gape.” Another word for the same is _Meerbusen_, “bay or gulf”; Latin -_sinus_, and a third word is golf (gulf), which in French stands in -closest relation to _gouffre_ = abyss. Golf is derived from -“κόλπος,”[573] which also means “bosom” and “womb,” “mother-womb,” also -“vagina.” It can also mean a fold of a dress or pocket; it may also mean -a deep valley between high mountains. These expressions clearly show -what primitive ideas lie at their base. They render intelligible -Goethe’s choice of words at that place where Faust wishes to follow the -sun with winged desire in order in the everlasting day “to drink its -eternal light”: - - “The mountain chain with all its gorges deep, - Would then no more impede my godlike motion; - And now before mine eyes expands the ocean, - With all its bays, in shining sleep!” - -Faust’s desire, like that of every hero, inclines towards the mysteries -of rebirth, of immortality; therefore, his course leads to the sea, and -down into the monstrous jaws of death, the horror and narrowness of -which at the same time signify the new day. - - “Out on the open ocean speeds my dreaming: - The glassy flood before my feet is gleaming, - A new day beckons to a newer shore! - A fiery chariot borne on buoyant pinions, - Sweeps near me now! I soon shall ready be - To pierce the ether’s high, unknown dominions, - To reach new spheres of pure activity! - This Godlike rapture, this supreme existence.... - - · · · · · - - “Yes, let me dare those gates to fling asunder, - Which every man would fain go slinking by! - ’Tis time, through deeds this word of truth to thunder; - That with the height of God’s Man’s dignity may vie! - Nor from that gloomy gulf to shrink affrighted, - Where fancy doth herself to self-born pangs compel,— - To struggle toward that pass benighted, - Around whose narrow mouth flame all the fires of Hell:— - To take this step with cheerful resolution, - Though Nothingness should be the certain swift conclusion!” - -It sounds like a confirmation, when the succeeding vision of Miss -Miller’s is _une falaise à pic_, “a steep, precipitous cliff.” (Compare -_gouffre_.) The entire series of individual visions is completed, as the -author observes, by a confusion of sounds, somewhat resembling “wa-ma, -wa-ma.” This has a very primitive, barbaric sound. Since we learn from -the author nothing of the subjective roots of this sound, nothing is -left us but the suspicion that this sound might be considered, taken in -connection with the whole, as a slight mutilation of the well-known call -ma-ma. - - - - - CHAPTER VI - THE BATTLE FOR DELIVERANCE FROM THE MOTHER - - -There now comes a pause in the production of visions by Miss Miller; -then the activity of the unconscious is resumed very energetically. - -A forest with trees and bushes appears. - -After the discussions in the preceding chapter, there is need only of a -hint that the symbol of the forest coincides essentially with the -meaning of the holy tree. The holy tree is found generally in a sacred -forest enclosure or in the garden of Paradise. The sacred grove often -takes the place of the taboo tree and assumes all the attributes of the -latter. The erotic symbolism of the garden is generally known. The -forest, like the tree, has mythologically a maternal significance. In -the vision which now follows, the forest furnishes the stage upon which -the dramatic representation of the end of Chiwantopel is played. This -act, therefore, takes place in or near the mother. - -First, I will give the beginning of the drama as it is in the original -text, up to the first attempt at sacrifice. At the beginning of the next -chapter the reader will find the continuation, the monologue and the -sacrificial scene. The drama begins as follows: - - “The personage Chiwantopel, came from the south, on horseback; around - him a cloak of vivid colors, red, blue and white. An Indian in a - costume of doe skin, covered with beads and ornamented with feathers - advances, squats down and prepares to let fly an arrow at Chiwantopel. - The latter presents his breast in an attitude of defiance, and the - Indian, fascinated by that sight, slinks away and disappears within - the forest.” - -The hero, Chiwantopel, appears on horseback. This fact seems of -importance, because as the further course of the drama shows (see -Chapter VIII) the horse plays no indifferent rôle, but suffers the same -death as the hero, and is even called “faithful brother” by the latter. -These allusions point to a remarkable similarity between horse and -rider. There seems to exist an intimate connection between the two, -which guides them to the same destiny. We already have seen that the -symbolization of “the libido in resistance” through the “terrible -mother” in some places runs parallel with the horse.[574] Strictly -speaking, it would be incorrect to say that the horse is, or means, the -mother. The mother idea is a libido symbol, and the horse is also a -libido symbol, and at some points the two symbols intersect in their -significances. The common feature of the two ideas lies in the libido, -especially in the libido repressed from incest. The hero and the horse -appear to us in this setting like an artistic formation of the idea of -humanity with its repressed libido, whereby the horse acquires the -significance of the animal unconscious, which appears domesticated and -subjected to the will of man. Agni upon the ram, Wotan upon Sleipneir, -Ahuramazda upon Angromainyu,[575] Jahwe upon the monstrous seraph, -Christ upon the ass,[576] Dionysus upon the ass, Mithra upon the horse, -Men upon the human-footed horse, Freir upon the golden-bristled boar, -etc., are parallel representations. The chargers of mythology are always -invested with great significance; they very often appear -anthropomorphized. Thus, Men’s horse has human forelegs; Balaam’s ass, -human speech; the retreating bull, upon whose back Mithra springs in -order to strike him down, is, according to a Persian legend, actually -the God himself. The mock crucifix of the Palatine represents the -crucified with an ass’s head, perhaps in reference to the ancient legend -that in the temple of Jerusalem the image of an ass was worshipped. As -Drosselbart (horse’s mane) Wotan is half-human, half-horse.[577] An old -German riddle very prettily shows this unity between horse and -horseman.[578] “Who are the two, who travel to Thing? Together they have -three eyes, ten feet[579] and one tail; and thus they travel over the -land.” Legends ascribe properties to the horse, which psychologically -belong to the unconscious of man; horses are clairvoyant and -clairaudient; they show the way when the lost wanderer is helpless; they -have mantic powers. In the Iliad the horse prophesies evil. They hear -the words which the corpse speaks when it is taken to the grave—words -which men cannot hear. Cæsar learned from his human-footed horse -(probably taken from the identification of Cæsar with the Phrygian Men) -that he was to conquer the world. An ass prophesied to Augustus the -victory of Actium. The horse also sees phantoms. All these things -correspond to typical manifestations of the unconscious. Therefore, it -is perfectly intelligible that the horse, as the image of the wicked -animal component of man, has manifold connections with the devil. The -devil has a horse’s foot; in certain circumstances a horse’s form. At -crucial moments he suddenly shows a cloven foot (proverbial) in the same -way as in the abduction of Hadding, Sleipneir suddenly looked out from -behind Wotan’s mantle.[580] Just as the nightmare rides on the sleeper, -so does the devil, and, therefore, it is said that those who have -nightmares are ridden by the devil. In Persian lore the devil is the -steed of God. The devil, like all evil things, represents sexuality. -Witches have intercourse with him, in which case he appears in the form -of a goat or horse. The unmistakably phallic nature of the devil is -communicated to the horse as well; hence this symbol occurs in -connections where this is the only meaning which would furnish an -explanation. It is to be mentioned that Loki generates in the form of a -horse, just as does the devil when in horse’s form, as an old fire god. -Thus the lightning was represented theriomorphically as a horse.[581] An -uneducated hysteric told me that as a child she had suffered from -extreme fear of thunder, because every time the lightning flashed she -saw immediately afterwards a huge black horse reaching upwards as far as -the sky.[582] It is said in a legend that the devil, as the divinity of -lightning, casts a horse’s foot (lightning) upon the roofs. In -accordance with the primitive meaning of thunder as fertilizer of the -earth, the phallic meaning is given both to lightning and the horse’s -foot. In mythology the horse’s foot really has the phallic function as -in this dream. An uneducated patient who originally had been violently -forced to coitus by her husband very often dreams (after separation) -that a wild horse springs upon her and kicks her in the abdomen with his -hind foot. Plutarch has given us the following words of a prayer from -the Dionysus orgies: - - ἐλθεῖν ἥρως Διόνυσε Ἄλιον ἐς ναὸν ἁγνὸν σὺν Χαρίτεσσιν ἐς ναὸν τῷ βοέῳ - ποδὶ θύων, ἄξιε ταῦρε, ἄξιε ταῦρε.[583][584] - -Pegasus with his foot strikes out of the earth the spring Hippocrene. -Upon a Corinthian statue of Bellerophon, which was also a fountain, the -water flowed out from the horse’s hoof. Balder’s horse gave rise to a -spring through his kick. Thus the horse’s foot is the dispenser of -fruitful moisture.[585] A legend of lower Austria, told by Jaehns, -informs us that a gigantic man on a white horse is sometimes seen riding -over the mountains. This means a speedy rain. In the German legend the -goddess of birth, Frau Holle, appears on horseback. Pregnant women near -confinement are prone to give oats to a white horse from their aprons -and to pray him to give them a speedy delivery. It was originally the -custom for the horse to rub against the woman’s genitals. The horse -(like the ass) had in general the significance of a priapic animal.[586] -Horse’s tracks are idols dispensing blessing and fertility. Horse’s -tracks established a claim, and were of significance in determining -boundaries, like the priaps of Latin antiquity. Like the phallic -Dactyli, a horse opened the mineral riches of the Harz Mountains with -his hoof. The horseshoe, an equivalent for horse’s foot,[587] brings -luck and has apotropaic meaning. In the Netherlands an entire horse’s -foot is hung up in the stable to ward against sorcery. The analogous -effect of the phallus is well known; hence the phalli at the gates. In -particular the horse’s leg turned lightning aside, according to the -principle “similia similibus.” - -Horses also symbolize the wind, that is to say, the tertium -comparationis is again the libido symbol. The German legend recognizes -the wind as the wild huntsman in pursuit of the maiden. Stormy regions -frequently derive their names from horses, as the White Horse Mountain -of the Lüneburger heath. The centaurs are typical wind gods, and have -been represented as such by Böcklin’s artistic intuition.[588] - -Horses also signify fire and light. The fiery horses of Helios are an -example. The horses of Hector are called Xanthos (yellow, bright), -Podargos (swift-footed), Lampos (shining) and Aithon (burning). A very -pronounced fire symbolism was represented by the mystic Quadriga, -mentioned by Dio Chrysostomus. The supreme God always drives his chariot -in a circle. Four horses are harnessed to the chariot. The horse driven -on the periphery moves very quickly. He has a shining coat, and bears -upon it the signs of the planets and the Zodiac.[589] This is a -representation of the rotary fire of heaven. The second horse moves more -slowly, and is illuminated only on one side. The third moves still more -slowly, and the fourth rotates around himself. But once the outer horse -set the second horse on fire with his fiery breath, and the third -flooded the fourth with his streaming sweat. Then the horses dissolve -and pass over into the substance of the strongest and most fiery, which -now becomes the charioteer. The horses also represent the four elements. -The catastrophe signifies the conflagration of the world and the deluge, -whereupon the division of the God into many parts ceases, and the divine -unity is restored.[590] Doubtless the Quadriga may be understood -astronomically as a _symbol of time_. We already saw in the first part -that the stoic representation of Fate is a fire symbol. It is, -therefore, a logical continuation of the thought, when time, closely -related to the conception of destiny, exhibits this same libido -symbolism. Brihadâranyaka-Upanishad, i: 1, says: - - “The morning glow verily is the head of the sacrificial horse, the sun - his eye, the wind his breath, the all-spreading fire his mouth, the - year is the belly of the sacrificial horse. The sky is his back, the - atmosphere the cavern of his body, the earth the vault of his belly. - The poles are his sides, in between the poles his ribs, the seasons - his limbs, the months and fortnights his joints. Days and nights are - his feet, stars his bones, clouds his flesh. The food he digests is - the deserts, the rivers are his veins, the mountains his liver and - lungs, the herbs and trees his hair; the rising sun is his fore part, - the setting sun his after part. The ocean is his kinsman, the sea his - cradle.” - -The horse undoubtedly here stands for a time symbol, and also for the -entire world. We come across in the Mithraic religion, a strange God of -Time, Aion, called Kronos or Deus Leontocephalus, because his -stereotyped representation is a lion-headed man, who, standing in a -rigid attitude, is encoiled by a snake, whose head projects forward from -behind over the lion’s head. The figure holds in each hand a key, on the -chest rests a thunderbolt, upon his back are the four wings of the wind; -in addition to that, the figure sometimes bears the Zodiac on his body. -Additional attributes are a cock and implements. In the Carolingian -psalter of Utrecht, which is based upon ancient models, the Sæculum-Aion -is represented as a naked man with a snake in his hand. As is suggested -by the name of the divinity, he is a symbol of time, most interestingly -composed from libido symbols. The lion, the zodiac sign of the greatest -summer heat,[591] is the symbol of the most mighty desire. (“My soul -roars with the voice of a hungry lion,” says Mechthild of Magdeburg.) In -the Mithra mystery the serpent is often antagonistic to the lion, -corresponding to that very universal myth of the battle of the sun with -the dragon. - -In the Egyptian Book of the Dead, Tum is even designated as a he-cat, -because as such he fought the snake, Apophis. The encoiling also means -the engulfing, the entering into the mother’s womb. Thus time is defined -by the rising and setting of the sun, that is to say, through the death -and renewal of the libido. The addition of the cock again suggests time, -and the addition of implements suggests the creation through time. -(“Durée créatrice,” Bergson.) Oromazdes and Ahriman were produced -through Zrwanakarana, the “infinitely long duration.” Time, this empty -and purely formal concept, is expressed in the mysteries by -transformations of the creative power, the libido. Macrobius says: - - “Leonis capite monstratur praesens tempus—quia conditio ejus valida - fervensque est.”[592] - -Philo of Alexandria has a better understanding: - - “Tempus ab hominibus pessimis putatur deus volentibus Ens essentiale - abscondere—pravis hominibus tempus putatur causa rerum mundi, - sapientibus vero et optimis non tempus sed Deus.”[593][594] - -In Firdusi[595] time is often the symbol of fate, the libido nature of -which we have already learned to recognize. The Hindoo text mentioned -above includes still more—its symbol of the horse contains the whole -world; his kinsman and his cradle is the sea, the mother, similar to the -world soul, the maternal significance of which we have seen above. Just -as Aion represents the libido in an embrace, that is to say, in the -state of death and of rebirth, so here the cradle of the horse is the -sea, i. e. the libido is in the mother, dying and rising again, like the -symbol of the dying and resurrected Christ, who hangs like ripe fruit -upon the tree of life. - -We have already seen that the horse is connected through Ygdrasil with -the symbolism of the tree. The horse is also a “tree of death”; thus in -the Middle Ages the funeral pyre was called St. Michael’s horse, and the -neo-Persian word for coffin means “wooden horse.”[596] The horse has -also the rôle of psycho-pompos; he is the steed to conduct the souls to -the other world—horsewomen fetch the souls (Valkyries). Neo-Greek songs -represent Charon on a horse. These definitions obviously lead to the -mother symbolism. The Trojan horse was the only means by which the city -could be conquered; because only he who has entered the mother and been -reborn is an invincible hero. The Trojan horse is a magic charm, like -the “Nodfyr,” which also serves to overcome necessity. The formula -evidently reads, “In order to overcome the difficulty, thou must commit -incest, and once more be born from thy mother.” It appears that striking -a nail into the sacred tree signifies something very similar. The “Stock -im Eisen” in Vienna seems to have been such a palladium. - -Still another symbolic form is to be considered. Occasionally the devil -rides upon a three-legged horse. The Goddess of Death, Hel, in time of -pestilence, also rides upon a three-legged horse.[597] The gigantic ass, -which is three-legged, stands in the heavenly rain lake Vourukasha; his -urine purifies the water of the lake, and from his roar all useful -animals become pregnant and all harmful animals miscarry. The Triad -further points to the phallic significance. The contrasting symbolism of -Hel is blended into one conception in the ass of Vourukasha. The libido -is fructifying as well as destroying. - -These definitions, as a whole, plainly reveal the fundamental features. -The horse is a libido symbol, partly of phallic, partly of maternal -significance, like the tree. It represents the libido in this -application, that is, the libido repressed through the incest -prohibition. - -In the Miller drama an Indian approaches the hero, ready to shoot an -arrow at him. Chiwantopel, however, with a proud gesture, exposes his -breast to the enemy. This idea reminds the author of the scene between -Cassius and Brutus in Shakespeare’s “Julius Cæsar.” A misunderstanding -has arisen between the two friends, when Brutus reproaches Cassius for -withholding from him the money for the legions. Cassius, irritable and -angry, breaks out into the complaint: - - “Come, Antony, and young Octavius, come, - Revenge yourselves alone on Cassius, - For Cassius is a-weary of the world: - Hated by one he loves: braved by his brother: - Check’d like a bondman; _all his faults observed_: - Set in a note-book, learn’d and conn’d by rote, - To cast into my teeth. O I could weep - My spirit from mine eyes!—There is my dagger, - And here my naked breast; within, a heart - Dearer than Plutus’ mine, richer than gold: - If that thou beest a Roman, take it forth: - I, that denied thee gold, will give my heart. - Strike, as thou didst at Cæsar; for I know - When thou didst hate him worst, thou lov’dst him better - Than ever thou lov’dst Cassius.” - -The material here would be incomplete without mentioning the fact that -this speech of Cassius shows many analogies to the agonized delirium of -Cyrano (compare Part I), only Cassius is far more theatrical and -overdrawn. Something childish and hysterical is in his manner. Brutus -does not think of killing him, but administers a very chilling rebuke in -the following dialogue: - - BRUTUS: Sheathe your dagger: - Be angry when you will, it shall have scope: - Do what you will, dishonor shall be humor. - _O Cassius, you are yoked with a lamb_ - That carries anger as the flint bears fire: - Who, much enforced, shows a hasty spark, - And straight is cold again. - - CASSIUS: Hath Cassius liv’d - To be but mirth and laughter to his Brutus - When grief and blood ill-tempered vexeth him? - - BRUTUS: When I spoke that, I was ill-tempered too. - - CASSIUS: Do you confess so much? Give me your hand. - - BRUTUS: And my heart too. - - CASSIUS: O Brutus! - - BRUTUS: What’s the matter? - - CASSIUS: Have not you love enough to bear with me - When that rash humor _which my mother gave me_ - Makes me forgetful? - - BRUTUS: Yes, Cassius, and from henceforth - When you are over earnest with your Brutus, - He’ll think your mother chides and leave you so. - -The analytic interpretation of Cassius’s irritability plainly reveals -that at these moments he identifies himself with the mother, and his -conduct, therefore, is truly feminine, as his speech demonstrates most -excellently. For his womanish love-seeking and desperate subjection -under the proud masculine will of Brutus calls forth the friendly remark -of the latter, that Cassius is yoked with a lamb, that is to say, has -something very weak in his character, which is derived from the mother. -One recognizes in this without any difficulty the analytic hall-marks of -an infantile disposition, which, as always, is characterized by a -prevalence of the parent-imago, here the mother-imago. An infantile -individual is infantile because he has freed himself insufficiently, or -not at all, from the childish environment, that is, from his adaptation -to his parents. Therefore, on one side, he reacts falsely towards the -world, as a child towards his parents, always demanding love and -immediate reward for his feelings; on the other side, on account of the -close connection to the parents, he identifies himself with them. The -infantile individual behaves like the father and mother. He is not in a -condition to live for himself and to find the place to which he belongs. -Therefore, Brutus very justly takes it for granted that the “mother -chides” in Cassius, not he himself. The psychologically valuable fact -which we gather here is the information _that Cassius is infantile and -identified_ with the mother. The hysterical behavior is due to the -circumstance that Cassius is still, in part, a lamb, and _an innocent -and entirely harmless child_. He remains, as far as his emotional life -is concerned, still far behind himself. This we often see among people -who, as masters, apparently govern life and fellow-creatures; they have -remained children in regard to the demands of their love nature. - -The figures of the Miller dramas, being children of the creator’s -phantasy, depict, as is natural, those traits of character which belong -to the author. The hero, the wish figure, is represented as most -distinguished, because the hero always combines in himself all -wished-for ideals. Cyrano’s attitude is certainly beautiful and -impressive; Cassius’s behavior has a theatrical effect. Both heroes -prepare to die effectively, in which attempt Cyrano succeeds. This -attitude betrays a wish for death in the unconscious of our author, the -meaning of which we have already discussed at length as the motive for -her poem of the moth. The wish of young girls to die is only an indirect -expression, which remains a pose, even in case of real death, for death -itself can be a pose. Such an outcome merely adds beauty and value to -the pose under certain conditions. That the highest summit of life is -expressed through the symbolism of death is a well-known fact; for -creation beyond one’s self means personal death. The coming generation -is the end of the preceding one. This symbolism is frequent in erotic -speech. The lascivious speech between Lucius and the wanton servant-maid -in Apuleius (“Metamorphoses,” lib. ii: 32) is one of the clearest -examples: - - “Proeliare, inquit, et fortiter proeliare: nec enim tibi cedam, nec - terga vortam. Cominus in aspectum, si vir es, dirige; et grassare - naviter, et occide moriturus. Hodierna pugna non habet - missionem.—Simul ambo corruimus inter mutuos amplexus animas - anhelantes.”[598] - -This symbolism is extremely significant, because it shows how easily a -contrasting expression originates and how equally intelligible and -characteristic such an expression is. The proud gesture with which the -hero offers himself to death may very easily be an indirect expression -which challenges the pity or sympathy of the other, and thus is doomed -to the calm analytic reduction to which Brutus proceeds. The behavior of -Chiwantopel is also suspicious, because the Cassius scene which serves -as its model betrays indiscreetly that the whole affair is merely -infantile and one which owes its origin to an overactive mother imago. -When we compare this piece with the series of mother symbols brought to -light in the previous chapter, we must say that the Cassius scene merely -confirms once more what we have long supposed, that is to say, that the -motor power of these symbolic visions arises from an infantile mother -transference, that is to say, from an undetached bond to the mother. - -In the drama the libido, in contradistinction to the inactive nature of -the previous symbols, assumes a threatening activity, a conflict -becoming evident, in which the one part threatens the other with murder. -The hero, as the ideal image of the dreamer, is inclined to die; he does -not fear death. In accordance with the infantile character of this hero, -it would most surely be time for him to take his departure from the -stage, or, in childish language, to die. Death is to come to him in the -form of an arrow-wound. Considering the fact that heroes themselves are -very often great archers or succumb to an arrow-wound (St. Sebastian, as -an example), it may not be superfluous to inquire into the meaning of -death through an arrow. - -We read in the biography of the stigmatized nun Katherine Emmerich[599] -the following description of the evidently neurotic sickness of her -heart: - - “When only in her novitiate, she received as a Christmas present from - the holy Christ a very tormenting heart trouble for the whole period - of her nun’s life. God showed her inwardly the purpose; it was on - account of the decline of the spirit of the order, especially for the - sins of her fellow-sisters. But what rendered this trouble most - painful was the gift which she had possessed from youth, namely, to - see before her eyes the inner nature of man as he really was. She felt - the heart trouble physically as if her heart was continually pierced - by arrows.[600] These arrows—and this represented the still worse - mental suffering—she recognized as the thoughts, plots, secret - speeches, misunderstandings, scandal and uncharitableness, in which - her fellow-sisters, wholly without reason and unscrupulously, were - engaged against her and her god-fearing way of life.” - -It is difficult to be a saint, because even a patient and long-suffering -nature will not readily bear such a violation, and defends itself in its -own way. The companion of sanctity is temptation, without which no true -saint can live. We know from analytic experience that these temptations -can pass unconsciously, so that only their equivalents would be produced -in consciousness in the form of symptoms. We know that it is proverbial -that heart and smart (Herz and Schmerz) rhyme. It is a well-known fact -that hysterics put a physical pain in place of a mental pain. The -biographer of Emmerich has comprehended that very correctly. Only her -interpretation of the pain is, as usual, projected. It is always the -others who secretly assert all sorts of evil things about her, and this -she pretended gave her the pains.[601] The case, however, bears a -somewhat different aspect. The very difficult renunciation of all life’s -joys, this death before the bloom, is generally painful, and especially -painful are the unfulfilled wishes and the attempts of the animal nature -to break through the power of repression. The gossip and jokes of the -sisters very naturally centre around these most painful things, so that -it must appear to the saint as if her symptoms were caused by this. -Naturally, again, she could not know that gossip tends to assume the -rôle of the unconscious, which, like a clever adversary, always aims at -the actual gaps in our armor. - -A passage from Gautama Buddha embodies this idea:[602] - - “A wish earnestly desired - Produced by will, and nourished - When gradually it must be thwarted, - Burrows like an arrow in the flesh.” - -The wounding and painful arrows do not come from without through gossip, -which only attacks externally, but they come from ambush, from our own -unconscious. This, rather than anything external, creates the -defenseless suffering. It is our _own repressed and unrecognized desires -which fester like arrows in our flesh_.[603] In another connection this -was clear to the nun, and that most literally. It is a well-known fact, -and one which needs no further proof to those who understand, that these -mystic scenes of union with the Saviour generally are intermingled with -an enormous amount of sexual libido.[604] Therefore, it is not -astonishing that the scene of the stigmata is nothing but an incubation -through the Saviour, only slightly changed metaphorically, as compared -with the ancient conception of “unio mystica,” as cohabitation with the -god. Emmerich relates the following of her stigmatization: - - “I had a contemplation of the sufferings of Christ, and implored him - to let me feel with him his sorrows, and prayed five paternosters to - the honor of the five sacred wounds. Lying on my bed with outstretched - arms, I entered into a great sweetness and into an endless thirst for - the torments of Jesus. Then I saw a light descending upon me: it came - obliquely from above. It was a crucified body, living and transparent, - with arms extended, but without a cross. The wounds shone brighter - than the body; they were five circles of glory, coming forth from the - whole glory. I was enraptured and my heart was moved with great pain - and yet with sweetness from longing to share in the torments of my - Saviour. And my longings for the sorrows of the Redeemer increased - more and more on gazing on his wounds, and passed from my breast, - through my hands, sides and feet to his holy wounds: then from the - hands, then from the sides, then from the feet of the figure threefold - shining red beams ending below in an arrow, shot forth to my hands, - sides and feet.” - -The beams, in accordance with the phallic fundamental thought, are -threefold, terminating below in an arrow-point.[605] Like Cupid, the -sun, too, has its quiver, full of destroying or fertilizing arrows, sun -rays,[606] which possess phallic meaning. On this significance evidently -rests the Oriental custom of designating brave sons as arrows and -javelins of the parents. “To make sharp arrows” is an Arabian expression -for “to generate brave sons.” The Psalms declare (cxxvii:4): - - “Like as the arrows in the hands of the giant; even so are the young - children.” - -(Compare with this the remarks previously made about “boys.”) Because of -this significance of the arrow it is intelligible why the Scythian king -Ariantes, when he wished to prepare a census, demanded an arrow-head -from each man. A similar meaning attaches equally to the lance. Men are -descended from the lance, because the ash is the mother of lances. -Therefore, the men of the Iron Age are derived from her. The marriage -custom to which Ovid alludes (“Comat virgineas hasta recurva -comas”—_Fastorum_, lib. ii: 560) has already been mentioned. Kaineus -issued a command that his lance be honored. Pindar relates in the legend -of this Kaineus: - - “He descended into the depths, splitting the earth with a straight - foot.”[607] - -He is said to have originally been a maiden named Kainis, who, because -of her complaisance, was transformed into an invulnerable man by -Poseidon. Ovid pictures the battle of the Lapithæ with the invulnerable -Kaineus; how at last they covered him completely with trees, because -they could not otherwise touch him. Ovid says at this place: - - “Exitus in dubio est: alii sub inania corpus - Tartara detrusum silvarum mole ferebant, - Abnuit Ampycides: medioque ex aggere fulvis - Vidit avem pennis liquidas exire sub auras.”[608] - -Roscher considers this bird to be the golden plover (Charadrius -pluvialis), which borrows its name from the fact that it lives in the -χαράδρα, a crevice in the earth. By his song he proclaims the -approaching rain. Kaineus was changed into this bird. - -We see again in this little myth the typical constituents of the libido -myth: original bisexuality, immortality (invulnerability) through -entrance into the mother (splitting the mother with the foot, and to -become covered up) and resurrection as a bird of the soul and a bringer -of fertility (ascending sun). When this type of hero causes his lance to -be worshipped, it probably means that his lance is a valid and -equivalent expression of himself. - -From our present standpoint, we understand in a new sense that passage -in Job, which I mentioned in Chapter IV of the first part of this book: - - “He has set me up for his mark. - - “His archers compass me round about, he cleaveth my reins asunder, and - doth not spare:—he poureth out my gall upon the ground. - - “He breaketh me with breach upon breach: he runneth upon me like a - giant.”—_Job_ xvi:12–13–14. - -Now we understand this symbolism as an expression for the soul torment -caused by the onslaught of the unconscious desires. The libido festers -in his flesh, a cruel god has taken possession of him and pierced him -with his painful libidian projectiles, with thoughts, which -overwhelmingly pass through him. (As a dementia præcox patient once said -to me during his recovery: “To-day a thought suddenly thrust itself -through me.”) This same idea is found again in Nietzsche in Zarathustra: - - _The Magician_ - - Stretched out, shivering - Like one half dead whose feet are warmed, - Shaken alas! by unknown fevers, - Trembling from the icy pointed arrows of frost, - Hunted by Thee, O Thought! - Unutterable! Veiled! Horrible One! - Thou huntsman behind the clouds! - Struck to the ground by thee, - Thou mocking eye that gazeth at me from the dark! - —————— Thus do I lie - Bending, writhing, tortured - With all eternal tortures, - Smitten - By thee, crudest huntsman, - Thou unfamiliar God. - - Smite deeper! - Smite once more: - Pierce through and rend my heart! - What meaneth this torturing - With blunt-toothed arrows? - Why gazeth thou again, - Never weary of human pain, - With malicious, God-lightning eyes, - Thou wilt not kill, - But torture, torture? - -No long-drawn-out explanation is necessary to enable us to recognize in -this comparison the old, universal idea of the martyred sacrifice of -God, which we have met previously in the Mexican sacrifice of the cross -and in the sacrifice of Odin.[609] This same conception faces us in the -oft-repeated martyrdom of St. Sebastian, where, in the delicate-glowing -flesh of the young god, all the pain of renunciation which has been felt -by the artist has been portrayed. An artist always embodies in his -artistic work a portion of the mysteries of his time. In a heightened -degree the same is true of the principal Christian symbol, the crucified -one pierced by the lance, the conception of the man of the Christian era -tormented by his wishes, crucified and dying in Christ. - -This is not torment which comes from without, which befalls mankind; but -that he himself is the hunter, murderer, sacrificer and sacrificial -knife is shown us in another of Nietzsche’s poems, wherein the apparent -dualism is transformed into the soul conflict through the use of the -same symbolism: - - “Oh, Zarathustra, - Most cruel Nimrod! - Whilom hunter of God - The snare of all virtue, - An arrow of evil! - Now - Hunted by thyself - Thine own prey - Pierced through thyself, - Now - Alone with thee - Twofold in thine own knowledge - Mid a hundred mirrors - False to thyself, - Mid a hundred memories - Uncertain - Ailing with each wound - Shivering with each frost - Caught in thine own snares, - Self knower! - Self hangman! - - “Why didst thou strangle thyself - With the noose of thy wisdom? - Why hast thou enticed thyself - Into the Paradise of the old serpent? - Why hast thou crept - Into thyself, thyself?...” - -The deadly arrows do not strike the hero from without, but it is he -himself who, in disharmony with himself, hunts, fights and tortures -himself. Within himself will has turned against will, libido against -libido—therefore, the poet says, “Pierced through thyself,” that is to -say, wounded by his own arrow. Because we have discerned that the arrow -is a libido symbol, the idea of “penetrating or piercing through” -consequently becomes clear to us. It is a phallic act of union with -one’s self, a sort of self-fertilization (introversion); also a -self-violation, a self-murder; therefore, Zarathustra may call himself -his own hangman, like Odin, who sacrifices himself to Odin. - -The wounding by one’s own arrow means, first of all, _the state of -introversion_. What this signifies we already know—the libido sinks into -its “own depths” (a well-known comparison of Nietzsche’s) and finds -there below, in the shadows of the unconscious, the substitute for the -upper world, which it has abandoned: _the world of memories_ (“’mid a -hundred memories”), the strongest and most influential of which are the -early infantile memory pictures. It is the world of the child, this -paradise-like state of earliest childhood, from which we are separated -by a hard law. In this subterranean kingdom slumber sweet feelings of -home and the endless hopes of all that is to be. As Heinrich in the -“Sunken Bell,” by Gerhart Hauptmann, says, in speaking of his miraculous -work: - - “There is a song lost and forgotten, - A song of home, a love song of childhood, - Brought up from the depths of the fairy well, - Known to all, but yet unheard.” - -However, as Mephistopheles says, “The danger is great.” These depths are -enticing; they are the mother and—death. When the libido leaves the -bright upper world, whether from the decision of the individual or from -decreasing life force, then it sinks back into its own depths, into the -source from which it has gushed forth, and turns back to that point of -cleavage, the umbilicus, through which it once entered into this body. -This point of cleavage is called the mother, because from her comes the -source of the libido. Therefore, when some great work is to be -accomplished, before which weak man recoils, doubtful of his strength, -his libido returns to that source—and this is the dangerous moment, in -which the decision takes place between annihilation and new life. If the -libido remains arrested in the wonder kingdom of the inner world,[610] -then the man has become for the world above a phantom, then he is -practically dead or desperately ill.[611] But if the libido succeeds in -tearing itself loose and pushing up into the world above, then a miracle -appears. This journey to the underworld has been a fountain of youth, -and new fertility springs from his apparent death. This train of thought -is very beautifully gathered into a Hindoo myth: Once upon a time, -Vishnu sank into an ecstasy (introversion) and during this state of -sleep bore Brahma, who, enthroned upon the lotus flower, arose from the -navel of Vishnu, bringing with him the Vedas, which he diligently read. -(Birth of creative thought from introversion.) But through Vishnu’s -ecstasy a devouring flood came upon the world. (Devouring through -introversion, symbolizing the danger of entering into the mother of -death.) A demon taking advantage of the danger, stole the Vedas from -Brahma and hid them in the depths. (Devouring of the libido.) Brahma -roused Vishnu, and the latter, transforming himself into a fish, plunged -into the flood, fought with the demon (battle with the dragon), -conquered him and recaptured the Vedas. (Treasure obtained with -difficulty.) - -Self-concentration and the strength derived therefrom correspond to this -primitive train of thought. It also explains numerous sacrificial and -magic rites which we have already fully discussed. Thus the impregnable -Troy falls because the besiegers creep into the belly of a wooden horse; -for he alone is a hero who is reborn from the mother, like the sun. But -the danger of this venture is shown by the history of Philoctetes, who -was the only one in the Trojan expedition who knew the hidden sanctuary -of Chryse, where the Argonauts had sacrificed already, and where the -Greeks planned to sacrifice in order to assure a safe ending to their -undertaking. Chryse was a nymph upon the island of Chryse; according to -the account of the scholiasts in Sophocles’s “Philoctetes,” this nymph -loved Philoctetes, and cursed him because he spurned her love. This -characteristic projection, which is also met with in the Gilgamesh epic, -should be referred back, as suggested, to the repressed incest wish of -the son, who is represented through the projection as if the mother had -the evil wish, for the refusal of which the son was given over to death. -In reality, however, the son becomes mortal by separating himself from -the mother. His fear of death, therefore, corresponds to the repressed -wish to turn back to the mother, and causes him to believe that the -mother threatens or pursues him. The teleological significance of this -_fear of persecution_ is evident; _it is to keep son and mother apart_. - -The curse of Chryse is realized in so far that Philoctetes, according to -one version, when approaching his altar, injured himself in his foot -with one of his own deadly poisonous arrows, or, according to another -version[612] (this is better and far more abundantly proven), _was -bitten in his foot by a poisonous serpent_.[613] From then on he is -ailing.[614] - -This very typical wound, which also destroyed Rê, is described in the -following manner in an Egyptian hymn: - - “The ancient of the Gods moved his mouth, - He cast his saliva upon the earth, - And what he spat, fell upon the ground. - With her hands Isis kneaded that and the soil - Which was about it, together: - From that she created a venerable worm, - And made him like a spear. - She did not twist him living around her face, - But threw him coiled upon the path, - Upon which the great God wandered at ease - Through all his lands. - - “The venerable God stepped forth radiantly, - The gods who served Pharaoh accompanied him, - And he proceeded as every day. - Then the venerable worm stung him.... - The divine God opened his mouth - And the voice of his majesty echoed even to the sky. - And the gods exclaimed: Behold! - Thereupon he could not answer, - His jaws chattered, - All his limbs trembled - And the poison gripped his flesh, - As the Nile seizes upon the land.” - -In this hymn Egypt has again preserved for us a primitive conception of -the serpent’s sting. The aging of the autumn sun as an image of human -senility is symbolically traced back to the mother through the poisoning -by the serpent. The mother is reproached, because her malice causes the -death of the sun-god. The serpent, the primitive symbol of fear,[615] -illustrates the repressed tendency to turn back to the mother, because -the only possibility of security from death is possessed by the mother, -as the source of life. - -Accordingly, only the mother can cure him, sick unto death, and, -therefore, the hymn goes on to depict how the gods were assembled to -take counsel: - - “And Isis came with her wisdom: - Her mouth is full of the breath of life, - Her words banish sorrow, - And her speech animates those who no longer breathe. - She said: ‘What is that; what is that, divine father? - Behold, a worm has brought you sorrow——’ - - “‘Tell me thy name, divine father, - Because the man remains alive, who is called by his name.’” - -Whereupon Rê replied: - - “‘I am he, who created heaven and earth, and piled up the hills, - And created all beings thereon. - I am he, who made the water and caused the great flood, - Who produced the bull of his mother, - Who is the procreator,’ etc. - - “The poison did not depart, it went further, - The great God was not cured. - Then said Isis to Rê: - ‘Thine is not the name thou hast told me. - Tell me true that the poison may leave thee, - For he whose name is spoken will live.’” - -Finally Rê decides to speak his true name. He is approximately healed -(imperfect composition of Osiris); but he has lost his power, and -finally he retreats to the heavenly cow. - -The poisonous worm is, if one may speak in this way, a “negative” -phallus, a deadly, not an animating, form of libido; therefore, a wish -for death, instead of a wish for life. The “true name” is soul and magic -power; hence a symbol of libido. What Isis demands is the retransference -of the libido to the mother goddess. This request is fulfilled -literally, for the aged god turns back to the divine cow, the symbol of -the mother.[616] This symbolism is clear from our previous explanations. -The onward urging, living libido which rules the consciousness of the -son, demands separation from the mother. The longing of the child for -the mother is a hindrance on the path to this, taking the form of a -psychologic resistance, which is expressed empirically in the neurosis -by all manners of fears, that is to say, the fear of life. The more a -person withdraws from adaptation to reality, and falls into slothful -inactivity, the greater becomes his anxiety (cum grano salis), which -everywhere besets him at each point as a hindrance upon his path. The -fear springs from the mother, that is to say, from the longing to go -back to the mother, which is opposed to the adaptation to reality. This -is the way in which the mother has become apparently the malicious -pursuer. Naturally, it is not the actual mother, although the actual -mother, with the abnormal tenderness with which she sometimes pursues -her child, even into adult years, may gravely injure it through a -willful prolonging of the infantile state in the child. It is rather the -mother-imago, which becomes the Lamia. The mother-imago, however, -possesses its power solely and exclusively from the son’s tendency not -only to look and to work forwards, but also to glance backwards to the -pampering sweetness of childhood, to that glorious state of -irresponsibility and security with which the protecting mother-care once -surrounded him.[617] - -The retrospective longing acts like a paralyzing poison upon the energy -and enterprise; so that it may well be compared to a poisonous serpent -which lies across our path. Apparently, it is a hostile demon which robs -us of energy, but, in reality, it is the individual unconscious, the -retrogressive tendency of which begins to overcome the conscious forward -striving. The cause of this can be, for example, the natural aging which -weakens the energy, or it may be great external difficulties, which -cause man to break down and become a child again, or it may be, and this -is probably the most frequent cause, the woman who enslaves the man, so -that he can no longer free himself, and becomes a child again.[618] It -may be of significance also that Isis, as sister-wife of the sun-god, -creates the poisonous animal from the spittle of the god, which is -perhaps a substitute for sperma, and, therefore, is a symbol of libido. -She creates the animal from the libido of the god; that means she -receives his power, making him weak and dependent, so that by this means -she assumes the dominating rôle of the mother. (Mother transference to -the wife.) This part is preserved in the legend of Samson, in the rôle -of Delilah, who cut off Samson’s hair, the sun’s rays, thus robbing him -of his strength.[619] Any weakening of the adult man strengthens the -wishes of the unconscious; therefore, the decrease of strength appears -directly as the backward striving towards the mother. - -There is still to be considered one more source of the reanimation of -the mother-imago. We have already met it in the discussion of the mother -scene in “Faust,” that is to say, _the willed introversion of a creative -mind_, which, retreating before its own problem and inwardly collecting -its forces, dips at least for a moment into the source of life, in order -there to wrest a little more strength from the mother for the completion -of its work. It is a mother-child play with one’s self, in which lies -much weak selfadmiration and self-adulation (“Among a hundred -mirrors”—Nietzsche); _a Narcissus state_, a strange spectacle, perhaps, -for profane eyes. The separation from the mother-imago, the birth out of -one’s self, reconciles all conflicts through the sufferings. This is -probably meant by Nietzsche’s verse: - - “Why hast thou enticed thyself - Into the Paradise of the old serpent? - Why hast thou crept - Into thyself, thyself?... - - “A sick man now - Sick of a serpent’s poison,[620] - A captive now - Whom the hardest destiny befell - In thine own pit; - Bowed down as thou workest - Encaved within thyself, - Burrowing into thyself, - Helpless, - Stiff, - A corpse. - Overwhelmed with a hundred burdens, - Overburdened by thyself. - A wise man, - A self-knower, - The wise Zarathustra; - Thou soughtest the heaviest burden - And foundest thou thyself....” - -The symbolism of this speech is of the greatest richness. He is buried -in the depths of _self, as if in the earth_; really a dead man who has -turned back to mother earth;[621] a Kaineus “piled with a hundred -burdens” and pressed down to death; the one who groaning bears the heavy -burden of his own libido, of that libido which draws him back to the -mother. Who does not think of the Taurophoria of Mithra, who took his -bull (according to the Egyptian hymn, “the bull of his mother”), that -is, his love for his mother, the heaviest burden upon his back, and with -that entered upon the painful course of the so-called Transitus![622] -This path of passion led to the cave, in which the bull was sacrificed. -Christ, too, had to bear the cross,[623] the symbol of his love for the -mother, and he carried it to the place of sacrifice where the lamb was -slain in the form of the God, the infantile man, a “self-executioner,” -and then to burial in the subterranean sepulchre.[624] - -That which in Nietzsche appears as a poetical figure of speech is really -a primitive myth. It is as if the poet still possessed a dim idea or -capacity to feel and reactivate those imperishable phantoms of long-past -worlds of thought in the words of our present-day speech and in the -images which crowd themselves into his phantasy. Hauptmann also says: -“Poetic rendering is that which allows the echo of the primitive word to -resound through the form.”[625] - - -The sacrifice, with its mysterious and manifold meaning, which is rather -hinted at than expressed, passes unrecognized in the unconscious of our -author. The arrow is not shot, the hero Chiwantopel is not yet fatally -poisoned and ready for death through self-sacrifice. We now can say, -according to the preceding material, this sacrifice means renouncing the -mother, that is to say, _renunciation of all bonds and limitations which -the soul has taken with it from the period of childhood into the adult -life_. From various hints of Miss Miller’s it appears that at the time -of these phantasies she was still living in the circle of the family, -evidently at an age which was in urgent need of independence. That is to -say, man does not live very long in the infantile environment or in the -bosom of his family without real danger to his mental health. Life calls -him forth to independence, and he who gives no heed to this hard call -because of childish indolence and fear is threatened by a neurosis, and -once the neurosis has broken out it becomes more and more a valid reason -to escape the battle with life and to remain for all time in the morally -poisoned infantile atmosphere. - -The phantasy of the arrow-wound belongs in this struggle for personal -independence. The thought of this resolution has not yet penetrated the -dreamer. On the contrary, she rather repudiates it. After all the -preceding, it is evident that the symbolism of the arrow-wound through -direct translation must be taken as a coitus symbol. The “Occide -moriturus” attains by this means the sexual significance belonging to -it. Chiwantopel naturally represents the dreamer. But nothing is -attained and nothing is understood through one’s reduction to the coarse -sexual, because it is a commonplace that the unconscious shelters coitus -wishes, the discovery of which signifies nothing further. _The coitus -wish under this aspect is really a symbol for the individual -demonstration of the libido separated from the parents, of the conquest -of an independent life._ This step towards a new life means, at the same -time, the death of the past life.[626] Therefore, Chiwantopel is the -infantile hero[627] (the son, the child, the lamb, the fish) who is -still enchained by the fetters of childhood and who has to die as a -symbol of the incestuous libido, and with that sever the retrogressive -bond. For the entire libido is demanded for the battle of life, and -there can be no remaining behind. The dreamer cannot yet come to this -decision, which will tear aside all the sentimental connections with -father and mother, and yet it must be made in order to follow the call -of the individual destiny. - - - - - CHAPTER VII - THE DUAL MOTHER RÔLE - - -After the disappearance of the assailant, Chiwantopel begins the -following monologue: - - “From the extreme ends of these continents, from the farthest - lowlands, after having forsaken the palace of my father, I have been - wandering aimlessly during a hundred moons, always pursued by my mad - desire to find ‘her who will understand.’ With jewels I have tempted - many fair ones, with kisses I have tried to snatch the secret of their - hearts, with acts of bravery I have conquered their admiration. (He - reviews the women he has known.) Chita, the princess of my race ... - she is a little fool, vain as a peacock, having nought in her head but - jewels and perfume. Ta-nan, the young peasant, ... bah, a mere sow, no - more than a breast and a stomach, caring only for pleasure. And then - Ki-ma, the priestess, a true parrot, repeating hollow phrases learnt - from the priests; all for show, without real education or sincerity, - suspicious poseur and hypocrite!... Alas! Not one who understands me, - not one who resembles me, not one who has a soul sister to mine. There - is not one among them all who has known my soul, not one who could - read my thought; far from it; not one capable of seeking with me the - luminous summits, or of spelling with me the superhuman word, love.” - -Here Chiwantopel himself says that his journeying and wandering is a -quest for that other, and for the meaning of life which lies in union -with her. In the first part of this work we merely hinted gently at this -possibility. The fact that the seeker is masculine and the sought-for of -feminine sex is not so astonishing, because the chief object of the -unconscious transference is the mother, as has probably been seen from -that which we have already learned. The daughter takes a male attitude -towards the mother. The genesis of this adjustment can only be suspected -in our case, because objective proof is lacking. Therefore, let us -rather be satisfied with inferences. “She who will understand” means the -mother, in the infantile language. At the same time, it also means the -life companion. As is well known, the sex contrast concerns the libido -but little. The sex of the object plays a surprisingly slight rôle in -the estimation of the unconscious. The object itself, taken as an -objective reality, is but of slight significance. (But it is of greatest -importance whether the libido is transferred or introverted.) The -original concrete meaning of _erfassen_, “to seize,” _begreifen_, “to -touch,” etc., allows us to recognize clearly the under side of the -wish—to find a congenial person. But the “upper” intellectual half is -also contained in it, and is to be taken into account at the same time. -One might be inclined to assume this tendency if it were not that our -culture abused the same, for the misunderstood woman has become almost -proverbial, which can only be the result of a wholly distorted -valuation. On the one side, our culture undervalues most extraordinarily -the importance of sexuality; on the other side, sexuality breaks out as -a direct result of the repression burdening it at every place where it -does not belong, and makes use of such an indirect manner of expression -that one may expect to meet it suddenly almost anywhere. Thus the idea -of the intimate comprehension of a human soul, which is in reality -something very beautiful and pure, is soiled and disagreeably distorted -through the entrance of the indirect sexual meaning.[628] The secondary -meaning or, better expressed, the misuse, which repressed and denied -sexuality forces upon the highest soul functions, makes it possible, for -example, for certain of our opponents to scent in psychoanalysis -prurient erotic confessionals. These are subjective wish-fulfilment -deliria which need no contra arguments. This misuse makes the wish to be -“understood” highly suspicious, if the natural demands of life have not -been fulfilled. Nature has _first claim_ on man; only long afterwards -does the luxury of intellect come. The mediæval ideal of life for the -sake of death needs gradually to be replaced by a natural conception of -life, in which the normal demands of men are thoroughly kept in mind, so -that the desires of the animal sphere may no longer be compelled to drag -down into their service the high gifts of the intellectual sphere in -order to find an outlet. We are inclined, therefore, to consider the -dreamer’s wish for understanding, first of all, as a repressed striving -towards the natural destiny. This meaning coincides absolutely with -psychoanalytic experience, that there are countless neurotic people who -apparently are prevented from experiencing life because they have an -unconscious and often also a conscious repugnance to the sexual fate, -under which they imagine all kinds of ugly things. There is only too -great an inclination to yield to this pressure of the unconscious -sexuality and to experience the dreaded (unconsciously hoped for) -disagreeable sexual experience, so as to acquire by that means a -legitimately founded horror which retains them more surely in the -infantile situation. This is the reason why so many people fall into -that very state towards which they have the greatest abhorrence. - -That we were correct in our assumption that, in Miss Miller, it is a -question of the battle for independence is shown by her statement that -the hero’s departure from his father’s house reminds her of the fate of -the young Buddha, who likewise renounced all luxury to which he was born -in order to go out into the world to live out his destiny to its -completion. Buddha gave the same heroic example as did Christ, who -separated from his mother, and even spoke bitter words (Matthew, chap. -x. v. 34): - - “Think not that I am come to send peace on earth: I came not to send - peace, but a sword. - - (35) “For I am come to set a man at variance against his father, and - the daughter against her mother, and the daughter-in-law against her - mother-in-law. - - (36) “And a man’s foes shall be they of his own household. - - (37) “He that loveth father or mother more than me is not worthy of - me.” - -Or _Luke_, chap. xii, v. 51: - - “Suppose ye that I am come to give peace on earth? I tell you, Nay: - but rather division. - - (52) “For from henceforth there shall be five in one house divided, - three against two, and two against three. - - (53) “The father shall be divided against the son, and the son against - the father; the mother against the daughter, and the daughter against - the mother; the mother-in-law against the daughter-in-law, and the - daughter-in-law against her mother-in-law.” - -Horus snatched from his mother her head adornment, the power. Just as -Adam struggled with Lilith, so he struggles for power. Nietzsche, in -“Human, All Too Human,” expressed the same in very beautiful words: - - “One may suppose that a mind, in which the ‘type of free mind’ is to - ripen and sweeten at maturity, has had its decisive crisis in a great - detachment, so that before this time it was just so much the more a - fettered spirit and appeared chained forever to its corner and its - pillar.[629] What binds it most firmly? What cords are almost - untearable? Among human beings of a high and exquisite type, it would - be duties: that reverence, which is suitable for youth, that modesty - and tenderness for all the old honored and valued things, that - thankfulness for the earth from which they grew, for the hand which - guided them, for the shrine where they learnt to pray:—their loftiest - moments themselves come to bind them the firmest, to obligate them the - most permanently. The great detachment comes suddenly for people so - bound. - - “‘Better to die than to live here,’—thus rings the imperative voice of - seduction: and this here, this ‘at home’ is all, that it (the soul) - has loved until now! A sudden terror and suspicion against that which - it has loved, a lightning flash of scorn towards that which is called - ‘duty,’ a rebellious, arbitrary, volcanic, impelling desire for - travelling, for strange countries, estrangements, coolness, frigidity, - disillusionments, a hatred of love, perhaps a sacrilegious touch and - glance backwards[630] there where just now it adored and loved, - perhaps a blush of shame over what it has just done, and at the same - time an exultation over having done it, an intoxicating internal - joyous thrill, in which a victory reveals itself—a victory? Over what? - Over whom? An enigmatic, doubtful, questioning victory, but the first - triumph. Of such woe and pain is formed the history of the great - detachment. It is like a disease which can destroy men,—this first - eruption of strength and will towards self-assertion.”[631] - -The danger lies, as is brilliantly expressed by Nietzsche, in isolation -in one’s self: - - “Solitude surrounds and embraces him ever more threatening, ever more - constricting, ever more heart-strangling, the terrible Goddess and - Mater sæva cupidinum.” - -The libido taken away from the mother, who is abandoned only -reluctantly, becomes threatening as a serpent, the symbol of death, for -the relation to the mother must cease, _must die, which itself almost -causes man’s death_. In “Mater sæva cupidinum” the idea attains rare, -almost conscious, perfection. - -I do not presume to try to paint in better words than has Nietzsche the -psychology of the wrench from childhood. - - -Miss Miller furnishes us with a further reference to a material which -has influenced her creation in a more general manner; this is the great -Indian epic of Longfellow, “The Song of Hiawatha.” - -If my readers have had patience to read thus far, and to reflect upon -what they have read, they frequently must have wondered at the number of -times I introduce for comparison such apparently foreign material and -how often I widen the base upon which Miss Miller’s creations rest. -Doubts must often have arisen whether it is justifiable to enter into -important discussions concerning the psychologic foundations of myths, -religions and culture in general on the basis of such scanty -suggestions. It might be said that behind the Miller phantasies such a -thing is scarcely to be found. I need hardly emphasize the fact that I, -too, have sometimes been in doubt. I had never read “Hiawatha” until, in -the course of my work, I came to this part. “Hiawatha,” a poetical -compilation of Indian myths, gives me, however, a justification for all -preceding reflections, because this epic contains an unusual number of -mythologic problems. This fact is probably of great importance for the -wealth of suggestions in the Miller phantasies. We are, therefore, -compelled to obtain an insight into this epic. - -Nawadaha sings the songs of the epic of the hero Hiawatha, the friend of -man: - - “There he sang of Hiawatha, - Sang the songs of Hiawatha, - Sang his wondrous birth and being, - How he prayed and how he fasted, - How he lived and toiled and suffered, - That the tribes of men might prosper, - That he might advance his people.” - -The teleological meaning of the hero, as that symbolic figure which -unites in itself libido in the form of admiration and adoration, in -order to lead to higher sublimations by way of the symbolic bridges of -the myths, is anticipated here. Thus we become quickly acquainted with -Hiawatha as a savior, and are prepared to hear all that which must be -said of a savior, of his marvellous birth, of his early great deeds, and -his sacrifice for his fellow-men. - -The first song begins with a fragment of evangelism: Gitche Manito, the -“master of life,” tired of the quarrels of his human children, calls his -people together and makes known to them the joyous message: - - “I will send a prophet to you, - A Deliverer of the nations, - Who shall guide you and shall teach you, - Who shall toil and suffer with you. - If you listen to his counsels, - You will multiply and prosper. - If his warnings pass unheeded, - You will fade away and perish!” - -Gitche Manito, the Mighty, “the creator of the nations,” is represented -as he stood erect “on the great Red Pipestone quarry.” - - “From his footprints flowed a river, - Leaped into the light of morning, - O’er the precipice plunging downward - Gleamed like Ishkoodah, the comet.” - -The water flowing from his footsteps sufficiently proves the phallic -nature of this creator. I refer to the earlier utterances concerning the -phallic and fertilizing nature of the horse’s foot and the horse’s -steps, and especially do I recall Hippocrene and the foot of -Pegasus.[632] We meet with the same idea in Psalm lxv, vv. 9 to 11: - - “Thou visitest the earth, and waterest it; thou makest it very - plenteous. - - “The river of God is full of water; thou preparest their corn, for so - thou providest for the earth. - - “Thou waterest her furrows: thou sendest rain into the little valleys - thereof; thou makest it soft with the drops of rain, and blessest the - increase of it. - - “Thou crownest the year with thy goodness; and thy paths drop - fatness.” - -Wherever the fertilizing God steps, there is fruitfulness. We already -have spoken of the symbolic meaning of treading in discussing the -nightmares. Kaineus passes into the depths, “splitting the earth with a -foot outstretched.” Amphiaraus, another chthonic hero, sinks into the -earth, which Zeus has opened for him by a stroke of lightning. (Compare -with that the above-mentioned vision of a hysterical patient, who saw a -black horse after a flash of lightning: identity of horse’s footstep and -flash of lightning.) By means of a flash of lightning heroes were made -immortal.[633] Faust attained the mothers when he stamped his foot. - - “Stamp and descend, stamping thou’lt rise again.” - -The heroes in the sun-devouring myths often stamp at or struggle in the -jaws of the monster. Thus Tor stamped through the ship’s bottom in -battle with the monster, and _went as far as the bottom of the sea_. -(Kaineus.) (Concerning “kicking” as an infantile phantasy, see above.) -The regression of the libido to the presexual stage makes this -preparatory action of treading either a substitution for the coitus -phantasy or for the phantasy of re-entrance into the mother’s womb. The -comparison of water flowing from the footsteps with a comet is a light -symbolism for the fructifying moisture (sperma). According to an -observation by Humboldt (Kosmos), certain South American Indian tribes -call the meteors “urine of the stars.” Mention is also made of how -Gitche Manito makes fire. He blows upon a forest, so that the trees, -rubbing upon each other, burst into flame. This demon is, therefore, an -excellent libido symbol; he also produced fire. - -After this prologue in the second song, the hero’s previous history is -related. The great warrior, Mudjekeewis (Hiawatha’s father), has -cunningly overcome the great bear, “the terror of the nations,” and -stolen from him the magic “belt of wampum,” a girdle of shells. Here we -meet the motive of the “treasure attained with difficulty,” which the -hero rescues from the monster. Who the bear is, is shown by the poet’s -comparisons. Mudjekeewis strikes the bear on his head after he has -robbed him of the treasure. - - “With the heavy blow bewildered - Rose the great Bear of the mountains, - But his knees beneath him trembled, - And he whimpered _like a woman_.” - -Mudjekeewis said derisively to him: - - “Else you would not cry, and whimper, - Like a _miserable woman_! - - · · · · · - - But you, Bear! sit here and whimper, - And disgrace your tribe by crying, - Like a wretched Shaugodaya, - Like a _cowardly old woman_!” - -These three comparisons with a woman are to be found near each other on -the same page. Mudjekeewis has, like a true hero, once more torn life -from the jaws of death, from the all-devouring “terrible mother.” This -deed, which, as we have seen, is also represented as a journey to hell, -“night journey through the sea,” the conquering of the monster from -within, signifies at the same time entrance into the mother’s womb, a -rebirth, the results of which are perceptible also for Mudjekeewis. As -in the Zosimos vision, here too the entering one becomes the breath of -the wind or spirit. Mudjekeewis becomes the west wind, the fertilizing -breath, the father of winds.[634] His sons become the other winds. An -intermezzo tells of them and of their love stories, of which I will -mention only the courtship of Wabuns, the East Wind, because here the -erotic wooing of the wind is pictured in an especially beautiful manner. -Every morning he sees a beautiful girl in a meadow, whom he eagerly -courts: - - “Every morning, gazing earthward, - Still the first thing he beheld there - Was her blue eyes looking at him, - Two blue lakes among the rushes.” - -The comparison with water is not a matter of secondary importance, -because “from wind and water” shall man be born anew. - - “And he wooed her with caresses, - Wooed her with his smile of sunshine, - With his flattering words he wooed her, - With his sighing and his singing, - Gentlest whispers in the branches, - Softest music, sweetest odors,” etc. - -In these onomatopoetic verses the wind’s caressing courtship is -excellently expressed.[635] - -The third song presents the previous history of Hiawatha’s mother. His -grandmother, when a maiden, lived in the moon. There she once swung upon -a liana, but a jealous lover cut off the liana, and Nokomis, Hiawatha’s -grandmother, fell to earth. The people, who saw her fall downwards, -thought that she was a _shooting star_. This marvellous descent of -Nokomis is more plainly illustrated by a later passage of this same -song; there little Hiawatha asks the grandmother what is the moon. -Nokomis teaches him about it as follows: The moon is the body of a -_grandmother_, whom a warlike grandson has cast up there in wrath. Hence -the moon is the _grandmother_. In ancient beliefs, the moon is also the -gathering place of departed souls,[636] the guardian of seeds; -therefore, once more a place of the origin of life of predominantly -feminine significance. The remarkable thing is that Nokomis, falling -upon the earth, gave birth to a daughter, Wenonah, subsequently the -mother of Hiawatha. The throwing upwards of the mother, and her falling -down and bringing forth, seems to contain something typical in itself. -Thus a story of the seventeenth century relates that a mad bull threw a -pregnant woman as high as a house, and tore open her womb, and the child -fell without harm upon the earth. On account of his wonderful birth, -this child was considered a hero or doer of miracles, but he died at an -early age. The belief is widespread among lower savages that the sun is -feminine and the moon masculine. Among the Namaqua, a Hottentot tribe, -the opinion is prevalent that the sun consists of transparent bacon. - - “The people, who journey on boats, draw it down by magic every - evening, cut off a suitable piece and then give it _a kick so that it - flies up again into the sky_.”—_Waitz_: “Anthropologie,” II, 342. - -The infantile nourishment comes from the mother. In the Gnostic -phantasies we come across a legend of the origin of man which possibly -belongs here: the female archons bound to the vault of Heaven are -unable, on account of its quick rotation, to keep their young within -them, but let them fall upon the earth, from which men arise. Possibly -there is here a connection with barbaric midwifery, the letting fall of -the parturient. The assault upon the mother is already introduced with -the adventure of Mudjekeewis, and is continued in the violent handling -of the “grandmother,” Nokomis, who, as a result of the cutting of the -liana and the fall downwards, seems in some way to have become pregnant. -The “cutting of the branch,” the plucking, we have already recognized as -mother incest. (See above.) That well-known verse, “Saxonland, where -beautiful maidens grow upon trees,” and phrases like “picking cherries -in a neighbor’s garden,” allude to a similar idea. The fall downwards of -Nokomis deserves to be compared to a poetical figure in Heine. - - “A star, a star is falling - Out of the glittering sky! - The star of Love! I watch it - Sink in the depths and die. - - “The leaves and buds are falling - From many an apple-tree; - I watch the mirthful breezes - Embrace them wantonly...” - -Wenonah later was courted by the caressing West Wind, and becomes -pregnant. Wenonah, as a young moon-goddess, has the beauty of the -moonlight. Nokomis warns her of the dangerous courtship of Mudjekeewis, -the West Wind. But Wenonah allows herself to become infatuated, and -conceives from the breath of the wind, from the πνεῦμα, a son, our hero. - - “And the West-Wind came at evening, - - · · · · · - - Found the beautiful Wenonah, - Lying there amid the lilies, - Wooed her with his words of sweetness, - Wooed her with his soft caresses, - Till she bore a son in sorrow, - Bore a son of love and sorrow.” - -Fertilization through the breath of the spirit is already a well-known -precedent for us. The star or comet plainly belongs to the birth scene -as a libido symbol; Nokomis, too, comes to earth as a shooting star. -Mörike’s sweet poetic phantasy has devised a similar divine origin. - - “And she who bore me in her womb, - And gave me food and clothing. - She was a maid—a wild, brown maid, - Who looked on men with loathing. - - “She fleered at them and laughed out loud, - And bade no suitor tarry; - ‘I’d rather be the Wind’s own bride - Than have a man and marry.’ - - “Then came the Wind and held her fast - His captive, love-enchanted; - And lo, by him a merry child - Within her womb was planted.” - -Buddha’s marvellous birth story, retold by Sir Edwin Arnold, also shows -traces of this.[637] - - “Maya, the Queen ... - Dreamed a strange dream, dreamed that a star from heaven— - Splendid, six-rayed, in color rosy-pearl, - Whereof the token was an Elephant - Six-tusked and white as milk of Kamadhuk— - Shot through the void; and shining into her, - Entered her womb upon the right.”[638] - -During Maya’s conception a wind blows over the land: - - “A wind blew - With unknown freshness over lands and seas.” - -After the birth the four genii of the East, West, South and North come -to render service as bearers of the palanquin. (The coming of the wise -men at Christ’s birth.) We also find here a distinct reference to the -“four winds.” For the completion of the symbolism there is to be found -in the Buddha myth, as well as in the birth legend of Christ, besides -the impregnation by star and wind, also the fertilization by an animal, -here an elephant, which with its phallic trunk fulfilled in Maya the -Christian method of fructification through the ear or the head. It is -well known that, in addition to the dove, the unicorn is also a -procreative symbol of the Logos. - -Here arises the question why the birth of a hero always had to take -place under such strange symbolic circumstances? It might also be -imagined that a hero arose from ordinary surroundings and gradually grew -out of his inferior environment, perhaps with a thousand troubles and -dangers. (And, indeed, this motive is by no means strange in the hero -myth.) It might be said that superstition demands strange conditions of -birth and generation; but why does it demand them? - -The answer to this question is: that the birth of the hero, as a rule, -is not that of an ordinary mortal, but is a rebirth from the -mother-spouse; hence it occurs under mysterious ceremonies. Therefore, -in the very beginning, lies the motive of the two mothers of the hero. -As Rank[639] has shown us through many examples, the hero is often -obliged to experience exposure, and upbringing by foster parents, and in -this manner he acquires the two mothers. A striking example is the -relation of Hercules to Hera. In the Hiawatha epic Wenonah dies after -the birth and Nokomis takes her place. Maya dies after the birth[640] -and Buddha is given a stepmother. The stepmother is sometimes an animal -(the she-wolf of Romulus and Remus, etc.). The twofold mother may be -replaced by the motive of twofold birth, which has attained a lofty -significance in the Christian mythology; namely, through baptism, which, -as we have seen, represents rebirth. Thus man is born not merely in a -commonplace manner, but also born again in a mysterious manner, by means -of which he becomes a participator of the kingdom of God, of -immortality. Any one may become a hero in this way who is generated anew -through his own mother, because only through her does he share in -immortality. Therefore, it happened that the death of Christ on the -cross, which creates universal salvation, was understood as “baptism”; -that is to say, as rebirth through the second mother, the mysterious -tree of death. Christ says: - - “But I have a baptism to be baptized with: and how am I straitened - till it be accomplished!”—_Luke_ xii: 50. - -He interprets his death agony symbolically as birth agony. - -The motive of the two mothers suggests the thought of self-rejuvenation, -and evidently expresses the fulfilment of the wish that it _might be -possible for the mother to bear me again_; at the same time, applied to -the heroes, it means one is a hero who is borne again by her who has -previously been his mother; that is to say, _a hero is he who may again -produce himself through his mother_. - -The countless suggestions in the history of the procreation of the -heroes indicate the latter formulations. Hiawatha’s father first -overpowered the mother under the symbol of the bear; then himself -becoming a god, he procreates the hero. What Hiawatha had to do as hero, -Nokomis hinted to him in the legend of the origin of the moon; he is -forcibly to throw his mother upwards (or throw downwards?); then she -would become pregnant by this act of violence and could bring forth a -daughter. This rejuvenated mother would be allotted, according to the -Egyptian rite, as a daughter-wife to the sun-god, the father of his -mother, for self-reproduction. What action Hiawatha takes in this regard -we shall see presently. We have already studied the behavior of the -pre-Asiatic gods related to Christ. Concerning the pre-existence of -Christ, the Gospel of St. John is full of this thought. Thus the speech -of John the Baptist: - - “This is he of whom I said, After me cometh a man which is preferred - before me; for he was before me.”—_John_ i: 30. - -Also the beginning of the gospel is full of deep mythologic -significance: - - “In the beginning was the Word, and the Word was with God, and the - Word was God. The same was in the beginning with God. - - (3) “All things were made by him, and without him was not anything - made that was made. - - (4) “In him was life, and the _life_ was the _light of men_. - - (5) “And the light shineth in darkness; and the darkness comprehendeth - it not. - - (6) “There was a man sent from God whose name was John. - - (7) “The same came for a witness, to bear witness of the Light. - - (8) “He was not that Light, but was sent to bear witness of that - Light. - - (9) “That was the true Light, which lighteth every man that cometh - into the world.” - -This is the proclamation of the reappearing light, the reborn sun, which -formerly was, and which will be again. In the baptistry at Pisa, Christ -is represented bringing the tree of life to man; his head is surrounded -by a sun halo. Over this relief stand the words INTROITUS SOLIS. - -Because the one born was his own procreator, the history of his -procreation is strangely concealed under symbolic events, which are -meant to conceal and deny it; hence the extraordinary assertion of the -virgin conception. This is meant to hide the incestuous impregnation. -But do not let us forget that this naïve assertion plays an unusually -important part in the ingenious symbolic bridge, which is to guide the -libido out from the incestuous bond to higher and more useful -applications, which indicate a new kind of immortality; that is to say, -immortal work. - -The environment of Hiawatha’s youth is of importance: - - “By the shores of Gitche Gumee, - By the shining Big-Sea-Water, - Stood the wigwam of Nokomis, - Daughter of the Moon, Nokomis. - Dark behind it rose the forest, - Rose the black and gloomy pine-trees, - Rose the firs with cones upon them. - Bright before it beat the water, - Beat the clear and sunny water, - Beat the shining Big-Sea-Water.” - -In this environment Nokomis brought him up. Here she taught him the -first words, and told him the first fairy tales, and the sounds of the -water and the wood were intermingled, so that the child learned not only -to understand man’s speech, but also that of Nature: - - “At the door on summer evenings - Sat the little Hiawatha; - Heard the whispering of the pine-trees, - Heard the lapping of the water, - Sounds of music, words of wonder: - ‘Minne-wawa!’[641] said the pine-trees, - ‘Mudway-aushka!’[642] said the water.” - -Hiawatha hears human speech in the sounds of Nature; thus he understands -Nature’s speech. The wind says, “Wawa.” The cry of the wild goose is -“Wawa.” Wah-wah-taysee means the small glowworm which enchants him. Thus -the poet paints most beautifully the gradual gathering of external -nature into the compass of the subjective,[643] and the intimate -connection of the primary object to which the first lisping words were -applied, and from which the first sounds were derived, with the -secondary object, the wider nature which usurps imperceptibly the -mother’s place, and takes possession of those sounds heard first from -the mother, and also of those feelings which we all discover later in -ourselves in all the warm love of Mother Nature. The later blending, -whether pantheistic-philosophic or æsthetic, of the sentimental, -cultured man with nature is, looked at retrospectively, a reblending -with the mother, who was our primary object, and with whom we truly were -once wholly one.[644] Therefore, it is not astonishing when we again see -emerging in the poetical speech of a modern philosopher, Karl Joël, the -old pictures which symbolize the unity with the mother, illustrated by -the confluence of subject and object. In his recent book, “Seele und -Welt” (1912), Joël writes as follows, in the chapter called “Primal -Experience”[645]: - - “I lay on the seashore, the shining waters glittering in my dreamy - eyes; at a great distance fluttered the soft breeze; throbbing, - shimmering, stirring, lulling to sleep comes the wave beat to the - shore—or to the ear? I know not. Distance and nearness become blurred - into one; without and within glide into each other. Nearer and nearer, - _dearer and more homelike sounds the beating of the waves_; now, like - a thundering pulse in my head it strikes, and now it beats over my - soul, devours it, embraces it, while it itself at the same time floats - out like the blue waste of waters. Yes, without and within are one. - Glistening and foaming, flowing and fanning and roaring, the entire - symphony of the stimuli experienced sounds in one tone, all thought - becomes one thought, which becomes one with feeling; the world exhales - in the soul and the soul dissolves in the world. Our small life is - encircled by a great sleep—_the sleep of our cradle, the sleep of our - grave, the sleep of our home, from which we go forth in the morning, - to which we again return in the evening_; our life but the short - journey, the interval between the emergence from the original oneness - and the sinking back into it! Blue shimmers the infinite sea, wherein - dreams the jelly fish of the primitive life, toward which without - ceasing our thoughts hark back dimly through eons of existence. For - every happening entails a change and a guarantee of the unity of life. - At that moment when they are no longer blended together, in that - instant man lifts his _head, blind and dripping, from the depths_ of - the stream of experience, from the oneness with the experience; at - that moment of parting when the unity of life in startled surprise - detaches the Change and holds it away from itself as something alien, - at this moment of alienation the aspects of the experience have been - substantialized into subject and object, and in that moment - consciousness is born.” - -Joël paints here, in unmistakable symbolism, the confluence of subject -and object as the reunion of mother and child. The symbols agree with -those of mythology, even in their details. The encircling and devouring -motive is distinctly suggested. The sea, devouring the sun and giving -birth to it anew, is already an old acquaintance. The moment of the rise -of consciousness, the separation of subject and object is a birth; truly -philosophical thought hangs with lame wings upon the few great primitive -pictures of human speech, above the simple, all-surpassing greatness of -which no thought can rise. The idea of the jelly fish is not -“accidental.” Once when I was explaining to a patient the maternal -significance of water at this contact with the mother complex, she -experienced a very unpleasant feeling. “It makes me squirm,” she said, -“as if I touched a jelly fish.” Here, too, the same idea! The blessed -state of sleep before birth and after death is, as Joël observed, -something like old shadowy memories of that unsuspecting, thoughtless -state of early childhood, where as yet no opposition disturbed the -peaceful flow of dawning life, to which the inner longing always draws -us back again and again, and from which the active life must free itself -anew with struggle and death, so that it may not be doomed to -destruction. Long before Joël, an Indian chieftain had said the same -thing in similar words to one of the restless wise men: - - “Ah, my brother, you will never learn to know the happiness of - thinking nothing and doing nothing: this is next to sleep; this is the - most delightful thing there is. Thus we were before birth, thus we - shall be after death.”[646] - -We shall see in Hiawatha’s later fate how important his early -impressions are in his choice of a wife. Hiawatha’s first deed was to -kill a roebuck with his arrow: - - “Dead he lay there in the forest, - By the ford across the river.” - -This is typical of Hiawatha’s deeds. Whatever he kills, for the most -part, lies _next to or in the water_, sometimes half in the water and -half on the land.[647] It seems that this must well be so. The later -adventures will teach us why this must be so. The buck was no ordinary -animal, but a magic one; that is to say, one with an additional -unconscious significance. Hiawatha made for himself gloves and moccasins -from its hide; the gloves imparted such strength to his arms that he -could crumble rocks to dust, and the moccasins had the virtue of the -seven-league boots. By enwrapping himself in the buck’s skin he really -became a giant. This motive, together with the death of the animal at -the ford,[648] in the water, reveals the fact that the parents are -concerned, whose gigantic proportions as compared with the child are of -great significance in the unconscious. The “toys of giants” is a wish -inversion of the infantile phantasy. The dream of an eleven-year-old -girl expresses this: - - “I am as high as a church steeple; then a policeman comes. I tell him, - ‘If you say anything, I will cut off your head.’” - -The “policeman,” as the analysis brought out, referred to the father, -whose gigantic size was over-compensated by the church steeple. In -Mexican human sacrifices, the gods were represented by criminals, who -were slaughtered, and flayed, and the Corybantes then clothed themselves -in the bloody skins, in order to illustrate the resurrection of the -gods.[649] (The snake’s casting of his skin as a symbol of -rejuvenation.) - -Hiawatha has, therefore, conquered his parents, primarily the mother, -although in the form of a male animal (compare the bear of Mudjekeewis); -and from that comes his giant’s strength. He has taken on the parent’s -skin and now has himself become a great man. Now he started forth to his -first great battle to fight with the father Mudjekeewis, in order to -avenge his dead mother Wenonah. Naturally, under this figure of speech -hides the thought that he slays the father, in order to take possession -of the mother. Compare the battle of Gilgamesh with the giant Chumbaba -and the ensuing conquest of Ishtar. The father, in the psychologic -sense, merely represents the personification of the incest prohibition; -that is to say, resistance, which defends the mother. Instead of the -father, it may be a fearful animal (the great bear, the snake, the -dragon, etc.) which must be fought and overcome. The hero is a hero -because he sees in every difficulty of life resistance to the forbidden -treasure, and fights that resistance with the complete yearning which -strives towards the treasure, attainable with difficulty, or -unattainable, the yearning which paralyzes and kills the ordinary man. - -Hiawatha’s father is Mudjekeewis, the west wind; the battle, therefore, -takes place in the west. Thence came life (impregnation of Wenonah); -thence also came death (death of Wenonah). Hiawatha, therefore, fights -the typical battle of the hero for rebirth in the western sea, the -battle with the devouring terrible mother, this time in the form of the -father. Mudjekeewis, who himself had acquired a divine nature, through -his conquest of the bear, now is overpowered by his son: - - “Back retreated Mudjekeewis, - Rushing westward o’er the mountains, - Stumbling westward down the mountains, - Three whole days retreated fighting, - Still pursued by Hiawatha - To the doorways of the West-Wind, - To the portals of the Sunset, - To the earth’s remotest border, - Where into the empty spaces - Sinks the sun, as a flamingo - Drops into her nest at nightfall.” - -The “three days” are a stereotyped form representing the stay in the sea -prison of night. (Twenty-first until twenty-fourth of December.) Christ, -too, remained three days in the underworld. “The treasure, difficult to -attain,” is captured by the hero during this struggle in the west. In -this case the father must make a great concession to the son; he gives -him divine nature,[650] that very wind nature, the immortality of which -alone protected Mudjekeewis from death. He says to his son: - - “I will share my kingdom with you, - Ruler shall you be henceforward, - Of the Northwest-Wind, Keewaydin, - Of the home-wind, the Keewaydin.” - -That Hiawatha now becomes ruler of the home-wind has its close parallel -in the Gilgamesh epic, where Gilgamesh finally receives the magic herb -from the wise old Utnapishtim, who dwells in the West, which brings him -safe once more over the sea to his home; but this, when he is home -again, is retaken from him by a serpent. - -When one has slain the father, one can obtain possession of his wife, -and when one has conquered the mother, one can free one’s self. - -On the return journey Hiawatha stops at the clever arrow-maker’s, who -possesses a lovely daughter: - - “And he named her from the river, - From the water-fall he named her, - Minnehaha, Laughing Water.” - -When Hiawatha, in his earliest childhood dreaming, felt the sounds of -water and wind press upon his ears, he recognized in these sounds of -nature the speech of his mother. The murmuring pine trees on the shore -of the great sea, said “Minnewawa.” And above the murmuring of the winds -and the splashing of the water he found his earliest childhood dreams -once again in a woman, “Minnehaha,” the laughing water. And the hero, -before all others, finds in woman the mother, in order to become a child -again, and, finally, to solve the riddle of immortality. - -The fact that Minnehaha’s father is a skilful arrow-maker betrays him as -the father of the hero (and the woman he had with him as the mother). -The father of the hero is very often a skilful carpenter, or other -artisan. According to an Arabian legend, Tare,[651] Abraham’s father, -was a skilful master workman, who could carve arrows from any wood; that -is to say, in the Arabian form of speech, he was a procreator of -splendid sons.[652] Moreover, he was a maker of images of gods. -Tvashtar, Agni’s father, is the maker of the world, a smith and -carpenter, the discoverer of fire-boring. Joseph, the father of Jesus, -was also a carpenter; likewise Kinyras, Adonis’s father, who is said to -have invented the hammer, the lever, roofing and mining. Hephaestus, the -father of Hermes, is an artistic master workman and sculptor. In fairy -tales, the father of the hero is very modestly the traditional -wood-cutter. These conceptions were also alive in the cult of Osiris. -There the divine image was carved out of a tree trunk and then placed -within the hollow of the tree. (Frazer: “Golden Bough,” Part IV.) In -Rigveda, the world was also hewn out of a tree by the world-sculptor. -The idea that the hero is his own procreator[653] leads to the fact that -he is invested with paternal attributes, and reversedly the heroic -attributes are given to the father. In Mânî there exists a beautiful -union of the motives. He accomplishes his great labors as a religious -founder, hides himself for years in a cave, he dies, is skinned, stuffed -and hung up (hero). Besides he is an artist, and has a crippled foot. A -similar union of motives is found in Wieland, the smith. - -Hiawatha kept silent about what he saw at the old arrow-maker’s on his -return to Nokomis, and he did nothing further to win Minnehaha. But now -something happened, which, if it were not in an Indian epic, would -rather be sought in the history of a neurosis. Hiawatha introverted his -libido; that is to say, he fell into an extreme resistance against the -“real sexual demand” (Freud); he built a hut for himself in the wood, in -order to fast there and to experience dreams and visions. For the first -three days he wandered, as once in his earliest youth, through a forest -and looked at all the animals and plants: - - “‘Master of life!’ he cried, desponding, - ‘Must our lives depend on these things?’” - -The question whether our lives must depend upon “these things” is very -strange. It sounds as if life were derived from these things; that is to -say, from nature in general. Nature seems suddenly to have assumed a -very strange significance. This phenomenon can be explained only through -the fact that a great amount of libido was stored up and now is given to -nature. As is well known, men of even dull and prosy minds, in the -springtime of love, suddenly become aware of nature, and even make poems -about it. But we know that libido, prevented from an actual way of -transference, always reverts to an earlier way of transference. -Minnehaha, the laughing water, is so clearly an allusion to the mother -that the secret yearning of the hero for the mother is powerfully -touched. Therefore, without having undertaken anything, he goes home to -Nokomis; but there again he is driven away, because Minnehaha already -stands in his path. - -He turns, therefore, even further away, into that early youthful period, -the tones of which recall Minnehaha most forcibly to his thoughts, where -he learnt to hear the mother-sounds in the sounds of nature. In this -very strange revival of the impressions of nature we recognize a -regression to those earliest and strongest nature impressions which -stand next to the subsequently extinguished, even stronger, impressions -which the child received from the mother. The glamour of this feeling -for her is transferred to other objects of the childish environment -(father’s house, playthings, etc.), from which later those magic -blissful feelings proceed, which seem to be peculiar to the earliest -childish memories. When, therefore, Hiawatha hides himself in the lap of -nature, it is really the mother’s womb, and it is to be expected that he -will emerge again new-born in some form. - -Before turning to this new creation arising from introversion, there is -still a further significance of the preceding question to be considered: -whether life is dependent upon “these things”? Life may depend upon -these things in the degree that they serve _for nourishment_. We must -infer in this case that suddenly the question of nutrition came very -near the hero’s heart. (This possibility will be thoroughly proven in -what follows.) The question of nutrition, indeed, enters seriously into -consideration. First, because regression to the mother necessarily -revives that special path of transference; namely, that of nutrition -through the mother. As soon as the libido regresses to the presexual -stage, there we may expect to see the function of nutrition and its -symbols put in place of the sexual function. Thence is derived an -essential root of the displacement from below upwards (Freud), because, -in the presexual stage, the principal value belongs not to the genitals, -but to the mouth. Secondly, because the hero fasted, his hunger becomes -predominant. Fasting, as is well known, is employed to silence -sexuality; also, it expresses symbolically the resistance against -sexuality, translated into the language of the presexual stage. On the -fourth day of his fast the hero ceased to address himself to nature; he -lay exhausted, with half-closed eyes, upon his couch, sunk deep in -dreams, the picture of extreme introversion. - -We have already seen that, in such circumstances, an infantile internal -equivalent for reality appears, in the place of external life and -reality. This is also the case with Hiawatha: - - “And he saw a youth approaching, - Dressed in garments green and yellow, - Coming through the purple twilight, - Through the splendor of the sunset; - Plumes of green bent o’er his forehead, - And his hair was soft and golden.” - -This remarkable apparition reveals himself in the following manner to -Hiawatha: - - “From the Master of Life descending, - I, the friend of man, Mondamin, - Come to warn you and instruct you, - How by struggle and by labor - You shall gain what you have prayed for. - Rise up from your bed of branches; - Rise, O youth, and wrestle with me!” - -Mondamin is the maize: a god, who is eaten, arising from Hiawatha’s -introversion. His hunger, taken in a double sense, his longing for the -nourishing mother, gives birth from his soul to another hero, the edible -maize, the son of the earth mother. Therefore, he again arises at -sunset, symbolizing the entrance into the mother, and in the western -sunset glow he begins again the mystic struggle with the self-created -god, the god who has originated entirely from the longing for the -nourishing mother. The struggle is again the struggle for liberation -from this destructive and yet productive longing. Mondamin is, -therefore, equivalent to the mother, and the struggle with him means the -overpowering and impregnation of the mother. This interpretation is -entirely proven by a myth of the Cherokees, “who invoke it (the maize) -under the name of ‘The Old Woman,’ in allusion to a myth that it sprang -from the blood of an old woman killed by her disobedient sons”:[654] - - “Faint with famine, Hiawatha - Started from his bed of branches, - From the twilight of his wigwam - Forth into the flush of sunset - Came, and wrestled with Mondamin; - At his touch he felt new courage - Throbbing in his brain and bosom, - Felt new life and hope and vigor - Run through every nerve and fibre.” - -The battle at sunset with the god of the maize gives Hiawatha new -strength; and thus it must be, because the fight for the individual -depths, against the paralyzing longing for the mother, gives creative -strength to men. Here, indeed, is the source of all creation, but it -demands heroic courage to fight against these forces and to wrest from -them the “treasure difficult to attain.” He who succeeds in this has, in -truth, attained the best. Hiawatha wrestles with himself for his -creation.[655] The struggle lasts again the charmed three days. The -fourth day, just as Mondamin prophesied, Hiawatha conquers him, and -Mondamin sinks to the ground in death. As Mondamin previously desired, -Hiawatha digs his grave in mother earth, and soon afterwards from this -grave the young and fresh maize grows for the nourishment of mankind. - -Concerning the thought of this fragment, we have therein a beautiful -parallel to the mystery of Mithra, where first the battle of the hero -with his bull occurs. Afterwards Mithra carries in “transitus” the bull -into the cave, where he kills him. From this death all fertility grows, -all that is edible.[656] The cave corresponds to the grave. The same -idea is represented in the Christian mysteries, although generally in -more beautiful human forms. The soul struggle of Christ in Gethsemane, -where he struggles with himself in order to complete his work, then the -“transitus,” the carrying of the cross,[657] where he takes upon himself -the symbol of the destructive mother, and therewith takes himself to the -sacrificial grave, from which, after three days, he triumphantly arises; -all these ideas express the same fundamental thoughts. Also, the symbol -of eating is not lacking in the Christian mystery. Christ is a god who -is eaten in the Lord’s Supper. His death transforms him into bread and -wine, which we partake of in grateful memory of his great deed.[658] The -relation of Agni to the Somadrink and that of Dionysus to wine[659] must -not be omitted here. An evident parallel is Samson’s rending of the -lion, and the subsequent inhabitation of the dead lion by honey bees, -which gives rise to the well-known German riddle: - - “Speise ging von dem Fresser und Süssigkeit von dem Starken (Food went - from the glutton and sweet from the strong).”[660] - -In the Eleusinian mysteries these thoughts seem to have played a rôle. -Besides Demeter and Persephone, Iakchos is a chief god of the Eleusinian -cult; he was the “puer æternus,” the eternal boy, of whom Ovid says the -following: - - “Tu puer æternus, tu formosissimus alto - Conspiceris cœlo tibi, cum sine cornibus astas, - Virgineum caput est,” etc.[661] - -In the great Eleusinian festival procession the image of Iakchos was -carried. It is not easy to say which god is Iakchos, possibly a boy, or -a new-born son, similar to the Etrurian Tages, who bears the surname -“the freshly ploughed boy,” because, according to the myth, he arose -from the furrow of the field behind the peasant, who was ploughing. This -idea shows unmistakably the Mondamin motive. The plough is of well-known -phallic meaning; the furrow of the field is personified by the Hindoos -as woman. The psychology of this idea is that of a coitus, referred back -to the presexual stage (stage of nutrition). The son is the edible fruit -of the field. Iakchos passes, in part, as son of Demeter or of -Persephone, also appropriately as consort of Demeter. (Hero as -procreator of himself.) He is also called τῆς Δήμητρος δαίμων (Δαίμων -equals libido, also Mother libido.) He was identified with Dionysus, -especially with the Thracian Dionysus-Zagreus, of whom a typical fate of -rebirth was related. Hera had goaded the Titans against Zagreus, who, -assuming many forms, sought to escape them, until they finally took him -when he had taken on the form of a bull. In this form he was killed -(Mithra sacrifice) and dismembered, and the pieces were thrown into a -cauldron; but Zeus killed the Titans by lightning, and swallowed the -still-throbbing heart of Zagreus. Through this act he gave him existence -once more, and Zagreus as Iakchos again came forth. - -Iakchos carries the torch, the phallic symbol of procreation, as Plato -testifies. In the festival procession, the sheaf of corn, the cradle of -Iakchos, was carried. (λῖκνον, mystica vannus Iacchi.) The Orphic -legend[662] relates that Iakchos was brought up by Persephone, when, -after three years’ slumber in the λῖκνον,[663] he awoke. This statement -distinctly suggests the Mondamin motive. The 20th of Boedromion (the -month Boedromion lasts from about the 5th of September to the 5th of -October) is called Iakchos, in honor of the hero. On the evening of this -day the great torchlight procession took place on the seashore, in which -the quest and lament of Demeter was represented. The rôle of Demeter, -who, seeking her daughter, wanders over the whole earth without food or -drink, has been taken over by Hiawatha in the Indian epic. He turns to -all created things without obtaining an answer. As Demeter first learns -of her daughter from the subterranean Hecate, so does Hiawatha first -find the one sought for, Mondamin,[664] in the deepest introversion -(descent to the mother). Hiawatha produces from himself, Mondamin, as a -mother produces the son. The longing for the mother also includes the -producing mother (first devouring, then birth-giving). Concerning the -real contents of the mysteries, we learn through the testimony of Bishop -Asterius, about 390 A.D., the following: - - “Is not there (in Eleusis) the gloomiest descent, and the most solemn - communion of the hierophant and the priestess; between him and her - alone? Are the torches not extinguished, and does not the vast - multitude regard as their salvation that which takes place between the - two in the darkness?”[665] - -That points undoubtedly to a ritual marriage, which was celebrated -subterraneously in mother earth. The Priestess of Demeter seems to be -the representative of the earth goddess, perhaps the furrow of the -field.[666] The descent into the earth is also the symbol of the -mother’s womb, and was a widespread conception under the form of cave -worship. Plutarch relates of the Magi that they sacrificed to Ahriman, -εἰς τόπον ἀνήλιον.[667] Lukian lets the magician Mithrobarzanes εἰς -χωρίον ἔρημον καὶ ὑλῶδες καὶ ἀνήλιον,[668] descend into the bowels of -the earth. According to the testimony of Moses of the Koran, the sister -Fire and the brother Spring were worshipped in Armenia in a cave. Julian -gave an account from the Attis legend of a κατάβασις εἰς ἄντρον,[669] -from whence Cybele brings up her son lover, that is to say, gives birth -to him.[670] The cave of Christ’s birth, in Bethlehem (‘House of -Bread’), is said to have been an Attis spelæum. - -A further Eleusinian symbolism is found in the festival of Hierosgamos, -in the form of the _mystic chests_, which, according to the testimony of -Clemens of Alexandria, may have contained pastry, salt and fruits. The -synthema (confession) of the mystic transmitted by Clemens is suggestive -in still other directions: - - “I have fasted, I have drunk of the barleydrink, I have taken from the - chest and after I have labored, I have placed it back in the basket, - and from the basket into the chest.” - -The question as to what lay in the chest is explained in detail by -Dieterich.[671] The labor he considers a phallic activity, which the -mystic has to perform. In fact, representations of the mystic basket are -given, wherein lies a phallus surrounded by fruits.[672] Upon the -so-called Lovatelli tomb vase, the sculptures of which are understood to -be Eleusinian ceremonies, it is shown how a mystic caressed the serpent -entwining Demeter. The caressing of the fear animal indicates a -religious conquering of incest.[673] According to the testimony of -Clemens of Alexandria, a serpent was in the chest. The serpent in this -connection is naturally of phallic nature, the phallus which is -forbidden in relation to the mother. Rohde mentions that in the -Arrhetophories, pastry, in the form of phalli and serpents, were thrown -into the cave near the Thesmophorion. This custom was a petition for the -bestowal of children and harvest.[674] The snake also plays a large part -in initiations under the remarkable title ὁ διὰ κόλπου θεός.[675] -Clemens observes that the symbol of the Sabazios mysteries is ὁ διὰ -κόλπων θεός, δράκων δὲ ἐστι καὶ οὗτος διελκόμενος τοῦ κόλπου τῶν -τελουμένων.[676] - -Through Arnobius we learn: - - “Aureus coluber in sinum demittitur consecratis et eximitur rursus ab - inferioribus partibus atque imis.”[677] - -In the Orphic Hymn 52, Bacchus is invoked by ὑποκόλπιε,[678] which -indicates that the god enters into man as if through the female -genitals.[679] According to the testimony of Hippolytus, the hierophant -in the mystery exclaimed ἱερον ἔτεκε πότνια κοῦρον, Βριμὼ βριμόν (the -revered one has brought forth a holy boy, Brimos from Brimo). This -Christmas gospel, “Unto us a son is born,” is illustrated especially -through the tradition[680] that the Athenians “secretly show to the -partakers in the Epoptia, the great and wonderful and most perfect -Epoptic mystery, _a mown stalk of wheat_.”[681] - -The parallel for the motive of death and resurrection is the motive of -losing and finding. The motive appears in religious rites in exactly the -same connection, namely, in spring festivities similar to the -Hierosgamos, where the image of the god was hidden and found again. It -is an uncanonical tradition that Moses left his father’s house when -twelve years old to teach mankind. In a similar manner Christ is lost by -his parents, and they find him again as a teacher of wisdom, just as in -the Mohammedan legend Moses and Joshua lose the fish, and in his place -Chidher, the teacher of wisdom, appears (like the boy Jesus in the -temple); so does the corn god, lost and believed to be dead, suddenly -arise again from his mother into renewed youth. (That Christ was laid in -the manger is suggestive of fodder. Robertson, therefore, places the -manger as parallel to the liknon.) - -We understand from these accounts why the Eleusinian mysteries were for -the mystic so rich in comfort for the hope of a better world. A -beautiful Eleusinian epitaph shows this: - - “Truly, a beautiful secret is proclaimed by the blessed Gods! - Mortality is not a curse, but death a blessing!” - -The hymn to Demeter[682] in the mysteries also says the same: - - “Blessed is he, the earth-born man, who hath seen this! - Who hath not shared in these divine ceremonies, - He hath an unequal fate in the obscure darkness of death.” - -Immortality is inherent in the Eleusinian symbol; in a church song of -the nineteenth century by Samuel Preiswerk we discover it again: - - “The world is yours, Lord Jesus, - The world, on which we stand, - Because it is thy world - It cannot perish. - Only the wheat, before it comes - Up to the light in its fertility, - Must die in the bosom of the earth - First freed from its own nature. - - “Thou goest, O Lord, our chief, - To heaven through thy sorrows, - And guide him who believes - In thee on the same path. - Then take us all equally - To share in thy sorrows and kingdoms, - Guide us through thy gate of death, - Bring thy world into the light.” - -Firmicus relates concerning the Attis mysteries: - - “Nocte quadam simulacrum in lectica supinum ponitur et per numeros - digestis fletibus plangitur; deinde cum se ficta lamentatione - satiaverint, lumen infertur: tunc a sacerdote omnium qui flebant - fauces unguentur, quibus perunctis sacerdos hoc lento murmure - susurrat: ‘Θαρρεῖτε μύσται τοῦ Θεοῦ σεσωσμένου ἔσται γὰρ ἡμῖν ἐκ πόνου - σωτηρία.’”[683] - -Such parallels show how little human personality and how much divine, -that is to say, universally human, is found in the Christ mystery. No -man is or, indeed, ever was, a hero, for the hero is a god, and, -therefore, impersonal and generally applicable to all. Christ is a -“spirit,” as is shown in the very early Christian interpretation. In -different places of the earth, and in the most varied forms and in the -coloring of various periods, the Savior-hero appears as a fruit of the -entrance of the libido into the personal maternal depths. The Bacchian -consecrations represented upon the Farnese relief contain a scene where -a mystic wrapped in a mantle, drawn over his head, was led to Silen, who -holds the “λῖχνον” (chalice), covered with a cloth. The covering of the -head signifies death. The mystic dies, figuratively, like the seed corn, -grows again and comes to the corn harvest. Proclus relates that the -mystics were buried up to their necks. The Christian church as a place -of religious ceremony is really nothing but the grave of a hero -(catacombs). The believer descends into the grave, in order to rise from -the dead with the hero. That the meaning underlying the church is that -of the mother’s womb can scarcely be doubted. The symbols of Mass are so -distinct that the mythology of the sacred act peeps out everywhere. It -is the magic charm of rebirth. The veneration of the Holy Sepulchre is -most plain in this respect. A striking example is the Holy Sepulchre of -St. Stefano in Bologna. The church itself, a very old polygonal -building, consists of the remains of a temple to Isis. The interior -contains an artificial spelæum, a so-called Holy Sepulchre, into which -one creeps through a very little door. After a long sojourn, the -believer reappears reborn from this mother’s womb. An Etruscan ossuarium -in the archeological museum in Florence is at the same time a statue of -Matuta, the goddess of death; the clay figure of the goddess is hollowed -within as a receptacle for the ashes. The representations indicate that -Matuta is the mother. Her chair is adorned with sphinxes, as a fitting -symbol for the mother of death. - -[Illustration: THE SO-CALLED HOLY SEPULCHRE OF S. STEFANO AT BOLOGNA] - -Only a few of the further deeds of Hiawatha can interest us here. Among -these is the battle with Mishe-Nahma, the fish-king, in the eighth song. -This deserves to be mentioned as a typical battle of the sun-hero. -Mishe-Nahma is a fish monster, who dwells at the bottom of the waters. -Challenged by Hiawatha to battle, he devours the hero, together with his -boat: - - “In his wrath he darted upward, - Flashing leaped into the sunshine, - Opened his great jaws, and swallowed - Both canoe and Hiawatha. - - “Down into that darksome cavern - Plunged the headlong Hiawatha, - As a log on some black river - Shoots and plunges down the rapids, - Found himself in utter darkness, - Groped about in helpless wonder, - Till he felt a great heart beating, - Throbbing in that utter darkness. - And he smote it in his anger, - With his fist, the heart of Nahma, - Felt the mighty king of fishes - Shudder through each nerve and fibre. - - · · · · · - - Crosswise then did Hiawatha - Drag his birch-canoe for safety, - Lest from out the jaws of Nahma, - In the turmoil and confusion, - Forth he might be hurled, and perish.” - -It is the typical myth of the work of the hero, distributed over the -entire world. He takes to a boat, fights with the sea monster, is -devoured, he defends himself against being bitten or crushed[684] -(resistance or stamping motive); having arrived in the interior of the -“whale dragon,” he seeks the vital organ, which he cuts off or in some -way destroys. Often the death of the monster occurs as the result of a -fire which the hero secretly makes within him; he mysteriously creates -in the womb of death life, the rising sun. Thus dies the fish, which -drifts ashore, where, with the assistance of “birds,” the hero again -attains the light of day.[685] The bird in this sense probably means the -reascent of the sun, the longing of the libido, the rebirth of the -phœnix. (The longing is very frequently represented by the symbol of -hovering.) The sun symbol of the bird rising from the water is -(etymologically) contained in the singing swan. “Swan” is derived from -the root _sven_, like sun and tone. (See the preceding.) This act -signifies rebirth, and the bringing forth of life from the mother,[686] -and by this means the ultimate destruction of death, which, according to -a Negro myth, has come into the world, through the mistake of an old -woman, who, at the time of the general casting of skins (for men renewed -their youth through casting their skin like snakes), drew on, through -absent-mindedness, her old skin instead of a new one, and as a result -died. But the effect of such an act could not be of any duration. Again -and again troubles of the hero are renewed, always under the symbol of -deliverance from the mother. Just as Hera (as the pursuing mother) is -the real source of the great deeds of Hercules, so does Nokomis allow -Hiawatha no rest, and raises up new difficulties in his path, in form of -desperate adventures in which the hero may perhaps conquer, but also, -perhaps, may perish. The libido of mankind is always in advance of his -consciousness; unless his libido calls him forth to new dangers he sinks -into slothful inactivity or, on the other hand, childish longing for the -mother overcomes him at the summit of his existence, and he allows -himself to become pitifully weak, instead of striving with desperate -courage towards the highest. The mother becomes the demon, who summons -the hero to adventure, and who also places in his path the poisonous -serpent, which will strike him. Thus Nokomis, in the ninth song, calls -Hiawatha, points with her hand to the west, where the sun sets in purple -splendor, and says to him: - -[Illustration: MATUTA, AN ETRUSCAN PIETÀ] - - “Yonder dwells the great Pearl-Feather, - Megissogwon, the Magician, - Manito of Wealth and Wampum, - Guarded by his fiery serpents, - Guarded by the black pitch-water. - You can see his fiery serpents, - The Kenabeek, the great serpents, - Coiling, playing in the water.” - -This danger lurking in the west is known to mean death, which no one, -even the mightiest, escapes. This magician, as we learn, also killed the -father of Nokomis. Now she sends her son forth to avenge the father -(Horus). Through the symbols attributed to the magician it may easily be -recognized what he symbolizes. Snake and water belong to the mother, the -snake as a symbol of the repressed longing for the mother, or, in other -words, as a symbol of resistance, encircles protectingly and defensively -the maternal rock, inhabits the cave, winds itself upwards around the -mother tree and guards the precious hoard, the “mysterious” treasure. -The black Stygian water is, like the black, muddy spring of Dhulqarnein, -the place where the sun dies and enters into rebirth, the maternal sea -of death and night. On his journey thither Hiawatha takes with him the -magic oil of Mishe-Nahma, which helps his boat through the waters of -death. (Also a sort of charm for immortality, like the dragon’s blood -for Siegfried, etc.) - -First, Hiawatha slays the great serpent. Of the “night journey in the -sea” over the Stygian waters it is written: - - “All night long he sailed upon it, - Sailed upon that sluggish water, - Covered with its mould of ages, - Black with rotting water-rushes, - Rank with flags, and leaves of lilies, - Stagnant, lifeless, dreary, dismal, - Lighted by the shimmering moonlight - And by will-o’-the-wisps illumined, - Fires by ghosts of dead men kindled, - In their weary night encampments.” - -The description plainly shows the character of a water of death. The -contents of the water point to an already mentioned motive, that of -encoiling and devouring. It is said in the “Key to Dreams of -Jagaddeva”:[687] - - “Whoever in dreams surrounds his body with bast, creepers or ropes, - with snake-skins, threads, or tissues, dies.” - -I refer to the preceding arguments in regard to this. Having come into -the west land, the hero challenges the magician to battle. A terrible -struggle begins. Hiawatha is powerless, because Megissogwon is -invulnerable. At evening Hiawatha retires wounded, despairing for a -while, in order to rest: - - “Paused to rest beneath a pine-tree, - From whose branches trailed the mosses, - And whose trunk was coated over - With the Dead-man’s Moccasin-leather, - With the fungus white and yellow.” - -This protecting tree is described as coated over with the moccasin -leather of the dead, the fungus. This investing of the tree with -anthropomorphic attributes is also an important rite wherever tree -worship prevails, as, for example, in India, where each village has its -sacred tree, which is clothed and in general treated as a human being. -The trees are anointed with fragrant waters, sprinkled with powder, -adorned with garlands and draperies. Just as among men, the piercing of -the _ears was performed as an apotropaic charm against death, so does it -occur with the holy tree_. Of all the trees of India there is none more -sacred to the Hindoos than the Aswatha (Ficus religiosa). It is known to -them as Vriksha Raja (king of trees), Brahma, Vishnu and Mahesvar live -in it, and the worship of it is the worship of the triad. Almost every -Indian village has an Aswatha,[688] etc. This “village linden tree,” -well known to us, is here clearly characterized as the mother symbol; it -contains the three gods. - -Hence, when Hiawatha retires to rest under the pine-tree,[689] it is a -dangerous step, because he resigns himself to the mother, whose garment -is the garment of death (the devouring mother). As in the whale-dragon, -the hero also in this situation needs a “helpful bird”; that is to say, -the helpful animals, which represent the benevolent parents: - - “Suddenly from the boughs above him - Sang the Mama, the woodpecker; - ‘Aim your arrows, Hiawatha, - At the head of Megissogwon, - Strike the tuft of hair upon it, - At their roots the long black tresses; - There alone can he be wounded.’” - -Now, amusing to relate, Mama hurried to his help. It is a peculiar fact -that the woodpecker was also the “Mama” of Romulus and Remus, who put -nourishment into the mouths of the twins with his beak.[690] (Compare -with that the rôle of the vulture in Leonardo’s dream. The vulture is -sacred to Mars, like the woodpecker.) With the maternal significance of -the woodpecker, the ancient Italian folk-superstition agrees: that from -the tree upon which this bird nested any nail which has been driven in -will soon drop out again.[691] The woodpecker owes its special -significance to the circumstance that he _hammers holes into trees_. -(“To drive nails in,” as above!) It is, therefore, understandable that -he was made much of in the Roman legend as an old king of the country, a -possessor or ruler of the holy tree, the primitive image of the -Paterfamilias. An old fable relates how Circe, the spouse of King Picus, -transformed him into the Picus Martius, the woodpecker. The sorceress is -the “new-creating mother,” who has “magic influence” upon the -sun-husband. She kills him, transforms him into the soul-bird, the -unfulfilled wish. Picus was also understood as the wood demon and -incubus, as well as the soothsayer, all of which fully indicate the -mother libido.[692] Picus was often placed on a par with Picumnus by the -ancients. Picumnus is the inseparable companion of Pilumnus, and both -are actually called _infantium dii_, “the gods of little children.” -Especially it was said of Pilumnus that he defended new-born children -against the destroying attacks of the wood demon, Silvanus. (Good and -bad mother, the motive of the two mothers.) - -The benevolent bird, a wish thought of deliverance which arises from -introversion,[693] advises the hero to shoot the magician under the -hair, which is the only vulnerable spot. This spot is the “phallic” -point,[694] if one may venture to say so; it is at _the top of the -head_, at the _place where the mystic birth from the head takes place_, -which even to-day appears in children’s sexual theories. Into that -Hiawatha shoots (one may say, very naturally) three arrows[695] (the -well-known phallic symbol), and thus kills Megissogwon. Thereupon he -steals the magic wampum armor, which renders him invulnerable (means of -immortality). He significantly leaves the dead lying in the -water—because the magician is the fearful mother: - - “On the shore he left the body, - Half on land and half in water, - In the sand his feet were buried, - And his face was in the water.” - -Thus the situation is the same as with the fish king, because the -monster is the personification of the water of death, which in its turn -represents the devouring mother. This great deed of Hiawatha’s, where he -has vanquished the mother as the death-bringing demon,[696] is followed -by his marriage with Minnehaha. - -A little fable which the poet has inserted in the later song is -noteworthy. An old man is transformed into a youth, by _crawling through -a hollow oak tree_. - -In the fourteenth song is a description of how Hiawatha discovers -writing. I limit myself to the description of two hieroglyphic tokens: - - “Gitche Manito the Mighty, - He, the Master of Life, was painted - As an egg, with points projecting - To the four winds of the heavens. - Everywhere is the Great Spirit, - Was the meaning of this symbol.” - -The world lies in the egg, which encompasses it at every point; it is -the cosmic woman with child, the symbol of which Plato as well as the -Vedas has made use of. This mother is like the air, which is everywhere. -But air is spirit; the mother of the world is a spirit: - - “Mitche Manito the Mighty, - He the dreadful Spirit of Evil, - As a serpent was depicted, - As Kenabeek, the great serpent.” - -But the spirit of evil is fear, is the forbidden desire, the adversary -who opposes not only each individual heroic deed, but life in its -struggle for eternal duration as well, and who introduces into our body -the poison of weakness and age through the treacherous bite of the -serpent. It is all that is retrogressive, and as the model of our first -world is our mother, all retrogressive tendencies are towards the -mother, and, therefore, are disguised under the incest image. - -In both these ideas the poet has represented in mythologic symbols the -libido arising from the mother and the libido striving backward towards -the mother. - -There is a description in the fifteenth song how Chibiabos, Hiawatha’s -best friend, the amiable player and singer, the embodiment of the joy of -life, was enticed by the evil spirits into ambush, fell through the ice -and was drowned. Hiawatha mourns for him so long that he succeeds, with -the aid of the magician, in calling him back again. But the revivified -friend is only a spirit, and he becomes master of the land of spirits. -(Osiris, lord of the underworld; the two Dioscuri.) Battles again -follow, and then comes the loss of a second friend, Kwasind, the -embodiment of physical strength. - -In the twentieth song occur famine and the death of Minnehaha, foretold -by two taciturn guests from the land of death; and in the twenty-second -song Hiawatha prepares for a final journey to the west land: - - “I am going, O Nokomis, - On a long and distant journey, - To the portals of the Sunset, - To the regions of the home-wind, - Of the Northwest-Wind Keewaydin. - - “One long track and trail of splendor, - Down whose stream, as down a river, - Westward, westward, Hiawatha - Sailed into the fiery sunset, - Sailed into the purple vapors, - Sailed into the dusk of evening. - - “Thus departed Hiawatha, - Hiawatha the Beloved, - In the glory of the sunset, - In the purple mists of evening, - To the regions of the home-wind, - Of the Northwest-Wind, Keewaydin, - To the Islands of the Blessed, - To the kingdom of Ponemah, - To the land of the Hereafter!” - -The sun, victoriously arising, tears itself away from the embrace and -clasp, from the enveloping womb of the sea, and sinks again into the -maternal sea, into night, the all-enveloping and the all-reproducing, -leaving behind it the heights of midday and all its glorious works. This -image was the first, and was profoundly entitled to become the symbolic -carrier of human destiny; in the morning of life man painfully tears -himself loose from the mother, from the domestic hearth, to rise through -battle to his heights. Not seeing his worst enemy in front of him, but -bearing him within himself as a deadly longing for the depths within, -for drowning in his own source, for becoming absorbed into the mother, -his life is a constant struggle with death, a violent and transitory -delivery from the always lurking night. This death is no external enemy, -but a deep personal longing for quiet and for the profound peace of -non-existence, for a dreamless sleep in the ebb and flow of the sea of -life. Even in his highest endeavor for harmony and equilibrium, for -philosophic depths and artistic enthusiasm, he seeks death, immobility, -satiety and rest. If, like Peirithoos, he tarries too long in this place -of rest and peace, he is overcome by torpidity, and the poison of the -serpent paralyzes him for all time. If he is to live he must fight and -sacrifice his longing for the past, in order to rise to his own heights. -And having reached the noonday heights, he must also _sacrifice the love -for his own achievement_, for he may not loiter. The sun also sacrifices -its greatest strength in order to hasten onwards to the fruits of -autumn, which are the seeds of immortality; fulfilled in children, in -works, in posthumous fame, in a new order of things, all of which in -their turn begin and complete the sun’s course over again. - -The “Song of Hiawatha” contains, as these extracts show, a material -which is very well adapted to bring into play the abundance of ancient -symbolic possibilities, latent in the human mind, and to stimulate it to -the creation of mythologic figures. But the products always contain the -same old problems of humanity, which rise again and again in new -symbolic disguise from the shadowy world of the unconscious. Thus Miss -Miller is reminded through the longing of Chiwantopel, of another mythic -cycle which appeared in the form of Wagner’s “Siegfried.” Especially is -this shown in the passage in Chiwantopel’s monologue, where he exclaims, -“There is not one who understands me, not one who resembles me, not one -who has a soul sister to mine.” Miss Miller observes that the sentiment -of this passage has the greatest analogy with the feelings which -Siegfried experienced for Brunhilde. - -This analogy causes us to cast a glance at the song of Siegfried, -especially at the relation of Siegfried and Brunhilde. It is a -well-recognized fact that Brunhilde, the Valkyr, gives protection to the -birth (incestuous) of Siegfried, but while Sieglinde is the human -mother, Brunhilde has the rôle of “spiritual mother” (mother-imago); -however, unlike Hera towards Hercules, she is not a pursuer, but -benevolent. This sin, in which she is an accomplice, by means of the -help she renders, is the reason for her banishment by Wotan. The strange -birth of Siegfried from the sister-wife distinguishes him as Horus, as -the _reborn son_, a reincarnation of the retreating Osiris—Wotan. The -birth of the young son, of the hero, results, indeed, from mankind, who, -however, are merely the human bearers of the cosmic symbolism. Thus the -birth is protected by the spirit mother (Hera, Lilith): she sends -Sieglinde with the child in her womb (Mary’s flight) on the “night -journey on the sea” to the east: - - “Onward, hasten; - Turn to the East. - - · · · · · - - O woman, thou cherishest - The sublimest hero of the world - In thy sheltering womb.” - -The motive of dismemberment is found again in the broken sword of -Siegmund, which was kept for Siegfried. From the dismemberment life is -pieced together again. (The Medea wonder.) Just as a smith forges the -pieces together, so is the dismembered dead again put together. (This -comparison is also found in “Timaios” of Plato: the parts of the world -joined together with pegs.) In the Rigveda, 10, 72, the creator of the -world, Brahmanaspati, is a smith. - - “Brahmanaspati, as a blacksmith, - Welded the world together.” - -The sword has the significance of the phallic sun power; therefore, a -sword proceeds from the mouth of the apocalyptic Christ; that is to say, -the procreative fire, the word, or the procreative Logos. In Rigveda, -Brahmanaspati is also a prayer-word, which possessed an ancient creative -significance:[697] - - “And this prayer of the singers, expanding from itself, - Became a cow, which was already there before the world, - Dwelling together in the womb of this god, - Foster-children of the same keeper are the gods.” - - —_Rigveda_ x: 31. - -The Logos became a cow; that is to say, the mother, who is pregnant with -the gods. (In Christian uncanonical phantasies, where the Holy Ghost has -feminine significance, we have the well-known motive of the two mothers, -the earthly mother, Mary, and the spiritual mother, the Holy Ghost.) The -transformation of the Logos into the mother is not remarkable in itself, -because the origin of the phenomenon fire-speech seems to be the -mother-libido, according to the discussion in the earlier chapter. The -_spiritual is the mother-libido_. The significance of the sword, in the -Sanskrit conception, têjas, is probably partly determined by its -sharpness, as is shown above, in its connection with the libido -conception. The motive of pursuit (the pursuing Sieglinde, analogous to -Leto) is not here bound up with the spiritual mother, but with Wotan, -therefore corresponding to the Linos legend, where the father of the -wife is also the pursuer. Wotan is also the father of Brunhilde. -Brunhilde stands in a peculiar relation to Wotan. Brunhilde says to -Wotan: - - “Thou speakest to the will of Wotan By telling me what thou wishest: - Who ... am I Were I not thy will?” - - _Wotan_: - - I take counsel only with myself, When I speak with thee.... - -Brunhilde is also somewhat the “angel of the face,” that creative will -or word,[698] emanating from God, also the Logos, which became the -child-bearing woman. God created the world through his word; that is to -say, his mother, the woman who is to bring him forth again. (He lays his -own egg.) This peculiar conception, it seems to me, can be explained by -assuming that the libido overflowing into speech (thought) has preserved -its sexual character to an extraordinary degree as a result of the -inherent inertia. In this way the “word” had to execute and fulfil all -that was denied to the sexual wish; namely, the return into the mother, -in order to attain eternal duration. The “word” fulfils this wish by -itself becoming the daughter, the wife, the mother of the God, who -brings him forth anew.[699] - -Wagner has this idea vaguely in his mind in Wotan’s lament over -Brunhilde: - - “None as she knew my inmost thought; - None knew the source of my will - As she; - She herself was - The creating womb of my wish; - And so now she has broken - The blessed union!” - -Brunhilde’s sin is the favoring of Siegmund, but, behind this, lies -incest: this is projected into the brother-sister relation of Siegmund -and Sieglinde; in reality, and archaically expressed, Wotan, the father, -has entered into his self-created daughter, in order to rejuvenate -himself. But this fact must, of course, be veiled. Wotan is rightly -indignant with Brunhilde, for she has taken the Isis rôle and through -the birth of the son has deprived the old man of his power. The first -attack of the death serpent in the form of the son, Siegmund, Wotan has -repelled; he has broken Siegmund’s sword, but Siegmund rises again in a -grandson. This inevitable fate is always helped by the woman; hence the -wrath of Wotan. - -At Siegfried’s birth Sieglinde dies, as is proper. The -foster-mother[700] is apparently not a woman, but a chthonic god, a -crippled dwarf, who belongs to that tribe which renounces love.[701] The -Egyptian god of the underworld, the crippled shadow of Osiris (who -celebrated a melancholy resurrection in the sexless semi-ape -Harpocrates), is the tutor of Horus, who has to avenge the death of his -father. - -Meanwhile Brunhilde sleeps the enchanted sleep, like a Hierosgamos, upon -a mountain, where Wotan has put her to sleep[702] with the magic thorn -(Edda), surrounded by the flames of Wotan’s fire (equal to libido[703]), -which wards off every one. But Mime becomes Siegfried’s enemy and wills -his death through Fafner. Here Mime’s dynamic nature is revealed; he is -a masculine representation of the terrible mother, also a foster-mother -of demoniac nature, who places the poisonous worm (Typhon) in her son’s -(Horus’s) path. Siegfried’s longing for the mother drives him away from -Mime, and his travels begin with the mother of death, and lead through -vanquishing the “terrible mother”[704] to the woman: - - _Siegfried_: - - Off with the imp! - I ne’er would see him more! - Might I but know what my mother was like - That will my thought never tell me! - Her eyes’ tender light - Surely did shine - Like the soft eyes of the doe! - -Siegfried decides to separate from the demon which was the mother in the -past, and he gropes forward with the longing directed towards the -mother. Nature acquires a hidden maternal significance for him (“doe”); -in the tones of nature he discovers a suggestion of the maternal voice -and the maternal language: - - _Siegfried_: - - Thou gracious birdling, - Strange art thou to me! - Dost thou in the wood here dwell? - Ah, would that I could take thy meaning! - Thy song something would say— - Perchance—of my loving mother! - -This psychology we have already encountered in Hiawatha. By means of his -dialogue with the bird (bird, like wind and arrow, represents the wish, -the winged longing) Siegfried entices Fafner from the cave. His desires -turn back to the mother, and the chthonic demon, the cave-dwelling -terror of the woods, appears. Fafner is the protector of the treasure; -in his cave lies the hoard, the source of life and power. The mother -possesses the libido of the son, and jealously does she guard it. -Translated into psychological language, this means the positive -transference succeeds only through the release of the libido from the -mother-imago, the incestuous object in general. Only in this manner is -it possible to gain one’s libido, the incomparable treasure, and this -requires a mighty struggle, the whole battle of adaptation.[705] The -Siegfried legend has abundantly described the outcome of this battle -with Fafner. According to the Edda, Siegfried eats Fafner’s heart, the -seat of life. He wins the magic cap, through whose power Alberich had -changed himself into a serpent. This refers to the motive of casting the -skin, rejuvenation. By means of the magic cap one can vanish and assume -different shapes. The vanishing probably refers to dying and to the -invisible presence; that is, existence in the mother’s womb. A -luck-bringing cap, amniotic covering, the new-born child occasionally -wears over his head (the caul). Moreover, Siegfried drinks the dragon’s -blood, which makes it possible for him to understand the language of -birds, and consequently he enters into a peculiar relation with Nature, -a dominating position, the result of his knowledge, and finally wins the -treasure. - -_Hort_ is a mediæval and Old High German word with the meaning of -“collected and guarded treasure”; Gothic, _huzd_; Old Scandinavian, -_hodd_; Germanic _hozda_, from pre-Germanic _kuzdhó_—for _kudtho_—“the -concealed.” Kluge[706] adds to this the Greek κεύθω, έκυθον = “to hide, -to conceal.” Also _hut_ (_hut_, to guard; English, hide), Germanic root -_hud_, from Indo-Germanic _kuth_ (questionable), to Greek κεύθω and -κύσθος, “cavity,” feminine genitals. Prellwitz,[707] too, traces Gothic -_huzd_, Anglo-Saxon _hyde_, English hide and hoard, to Greek κεύθω. -Whitley Stokes traces English hide, Anglo-Saxon _hydan_, New High German -_Hütte_, Latin _cûdo_ = helmet; Sanskrit _kuhara_ (cave?) to primitive -Celtic _koudo_ = concealment; Latin, _occultatio_. - -The assumption of Kluge is also supported in other directions; namely, -from the point of view of the primitive idea: - - “There exists in Athens[708] a sacred place (a Temenos) of Ge, with - the surname Olympia. Here the ground is torn open for about a yard in - width; and they say, after the flood at the time of Deucalion, that - the water receded here; and every year they throw into the fissure - wheatmeal, kneaded with honey.” - -We have observed previously that among the Arrhetophorian, pastry in the -form of snakes and phalli, was thrown into a crevice in the earth. This -was mentioned in connection with the ceremonies of fertilizing the -earth. We have touched slightly already upon the sacrifice in the earth -crevice among the Watschandies. The flood of death has passed -characteristically into the crevice of the earth; that is, back into the -mother again; because from the mother the universal great death has come -in the first place. The flood is simply the counterpart of the vivifying -and all-producing water: Ὠκεανοῦ, ὅσπερ γένεσις πάντεσσι τέτυκται.[709] -One sacrifices the honey cake to the mother, so that she may spare one -from death. Thus every year in Rome a gold sacrifice was thrown into the -lacus Curtius, into the former fissure in the earth, which could only be -closed through the sacrificial death of Curtius. He was the typical -hero, who has journeyed into the underworld, in order to conquer the -danger threatening the Roman state from the opening of the abyss. -(Kaineus, Amphiaraos.) In the Amphiaraion of Oropos those healed through -the temple incubation threw their gifts of gold into the sacred well, of -which Pausanias says: - - “If any one is healed of a sickness through a saying of the oracle, - then it is customary to throw a silver or gold coin into the well; - because here Amphiaraos has ascended as a god.” - -It is probable that this oropic well is also the place of his -“Katabasis” (descent into the lower world). There were many entrances -into Hades in antiquity. Thus near Eleusis there was an abyss, through -which Aidoneus passed up and down, when he kidnapped Cora. (Dragon and -maiden: the libido overcome by resistance, life replaced by death.) -There were crevices in the rocks, through which souls could ascend to -the upper world. Behind the temple of Chthonia in Hermione lay a sacred -district of Pluto, with a ravine through which Hercules had brought up -Cerberus; in addition, there was an “Acherusian” lake.[710] This ravine -was, therefore, the entrance to the place where death was conquered. The -lake also belongs here as a further mother symbol, for symbols appear -massed together, as they are surrogates, and, therefore, do not afford -the same satisfaction of desire as accorded by reality, so that the -unsatisfied remnant of the libido must seek still further symbolic -outlets. The ravine in the Areopagus in Athens was considered the seat -of inhabitants of the lower world. An old Grecian custom[711] suggests a -similar idea. Girls were sent into a cavern, where a poisonous snake -dwelt, as a test of virginity. If they were bitten by the snake, it was -a token that they were no longer chaste. We find this same motive again -in the Roman legend of St. Silvester, at the end of the fifth -century:[712] - - “Erat draco immanissimus in monte Tarpeio, in quo est Capitolium - collocatum. Ad hunc draconem per CCCLXV gradus, quasi ad infernum, - magi cum virginibus sacrilegis descendebant semel in mense cum - sacrificiis et lustris, ex quibus esca poterat tanto draconi inferri. - Hic draco subito ex improviso ascendebat et licet non ingrederetur - vicinos tamen aeres flatu suo vitiabat. Ex quo mortalitas hominum et - maxima luctus de morte veniebat infantum. (Lilith motive.) Sanctus - itaque Silvester cum haberet cum paganis pro defensione veritatis - conflictum, ad hoc venit ut dicerent ei pagani: ‘Silvester descende ad - draconem et fac eum in nomine Dei tui vel uno anno ab interfectione - generis humani cessare.’”[713] - -St. Peter appeared to Silvester in a dream and advised him to close his -door to the underworld with chains, according to the model in -Revelation, chap, xx: - - (1) “And I saw an angel come down from heaven, having the key of the - bottomless pit, and a great chain in his hand. - - (2) “And he laid hold on the dragon, that old serpent, which is the - Devil and Satan, and bound him a thousand years. - - (3) “And cast him into the bottomless pit, and shut him up, and set a - seal upon him.” - -The anonymous author of a writing, “De Promissionibus,”[714] of the -beginning of the fifth century, mentions a very similar legend: - - “Apud urbem Romam specus quidam fuit in quo draco miræ magnitudinis - mechanica arte formatus, gladium ore gestans,[715] oculis rutilantibus - gemmis[716] metuendus ac terribilis apparebat. Hinc annuæ devotæ - virgines floribus exornatæ, eo modo in sacrificio dabantur, quatenus - inscias munera deferentes gradum scalæ, quo certe ille arte diaboli - draco pendebat, contingentes impetus venientis gladii perimeret, ut - sanguinem funderet innocentem. Et hunc quidam monachus, bene ob - meritum cognitus Stiliconi tunc patricio, eo modo subvertit; baculo, - manu, singulos gradus palpandos inspiciens, statim ut illum tangens - fraudem diabolicam repperit, eo transgresso descendens, draconem - scidit, misitque in partes: ostendens et hie deos non esse qui manu - fiunt.”[717] - -The _hero battling with the dragon has much in common with the dragon_, -and also he takes over his qualities; for example, invulnerability. As -the footnotes show, the similarity is carried still further (sparkling -eyes, sword in his mouth). Translated psychologically, the dragon is -merely the son’s repressed longing, striving towards the mother; -therefore, the son is the dragon, as even Christ is identified with the -serpent, which, once upon a time, similia similibus, had controlled the -snake plague in the Wilderness. John iii: 14. _As a serpent he is to be -crucified; that is to say, as one striving backwards towards the mother, -he must die hanging or suspended on the mother tree._ Christ and the -dragon of the Antichrist are in the closest contact in the history of -their appearance and their cosmic meaning. (Compare Bousset, the -Antichrist.) The legend of the dragon concealed in the Antichrist myth -belongs to the life of the hero, and, therefore, is immortal. In none of -the newer forms of myth are the pairs of opposites so perceptibly near -as in that of Christ and Antichrist. (I refer to the remarkable -psychologic description of this problem in Mereschkowski’s romance, -“Leonardo da Vinci.”) That the dragon is only an artifice is a useful -and delightfully rationalistic conceit, which is most significant for -that period. In this way the dismal gods were effectually vulgarized. -The schizophrenic insane readily make use of this mechanism, in order to -depreciate efficient personalities. One often hears the stereotyped -lament, “It is all a play, artificial, made up,” etc. A dream of a -“schizophrenic” is most significant; he is sitting in a dark room, which -has only a single small window, through which he can see the sky. The -sun and moon appear, but they are only made artificially from oil paper. -(Denial of the deleterious incest influence.) - -The descent of the three hundred and sixty-five steps refers to the -sun’s course, to the cavern of death and rebirth. That this cavern -actually stands in a relation to the subterranean mother of death can be -shown by a note in Malalas, the historian of Antioch,[718] who relates -that Diocletian consecrated there a crypt to Hecate, to which one -descends by three hundred and sixty-five steps. Cave mysteries seem to -have been celebrated for Hecate in Samothrace as well. The serpent also -played a great part as a regular symbolic attribute in the service of -Hecate. The mysteries of Hecate flourished in Rome towards the end of -the fourth century, so that the two foregoing legends might indeed -relate to her cult. Hecate[719] is a real spectral goddess of night and -phantoms, a Mar; she is represented as riding, and in Hesiod occurs as -the _patron_ of riders. She sends the horrible nocturnal fear phantom, -the Empusa, of whom Aristophanes says that she appears inclosed in a -_bladder swollen with blood_. According to Libanius, the mother of -Aischines is also called Empusa, for the reason that “ἐκ σκοτεινῶν τόπων -τοῖς παισὶν καὶ ταῖς γυναιξίν ὡρμᾶτο.”[720] - -Empusa, like Hecate, has _peculiar_ feet; one foot is made of brass, the -other of ass’ dung. Hecate has snakelike feet, which, as in the triple -form ascribed to Hecate, points to her phallic libido nature.[721] In -Tralles, Hecate appears next to Priapus; there is also a Hecate -Aphrodisias. Her symbols are the key,[722] the whip,[723] the -snake,[724] the dagger[725] and the torch.[726] As mother of death, dogs -accompany her, the significance of which we have previously discussed at -length. As guardian of the door of Hades and as Goddess of dogs, she is -of threefold form, and really identified with Cerberus. Thus Hercules, -in bringing up Cerberus, brings the conquered mother of death into the -upper world. As spirit mother (moon!), she sends madness, lunacy. (This -mythical observation states that “the mother” sends madness; by far the -majority of the cases of insanity consist, in fact, in the domination of -the individual by the material of the incest phantasy.) In the mysteries -of Cerberus, a rod, called λευκόφυλλος,[727] was broken off. This rod -protected the purity of virgins, and caused any one who touched the -plant to become insane. We recognize in this the motive of the sacred -tree, which, as mother, must not be touched, an act which only an insane -person would commit. Hecate, as nightmare, appears in the form of -Empusa, in a vampire rôle, or as Lamia, as devourer of men; perhaps, -also, in that more beautiful guise, “The Bride of Corinth.” She is the -mother of all charms and witches, the patron of Medea, because the power -of the “terrible mother” is magical and irresistible (working upward -from the unconscious). In Greek syncretism, she plays a very significant -rôle. She is confused with Artemis, who also has the surname ἑκάτη,[728] -“the one striking at a distance” or “striking according to her will,” in -which we recognize again her superior power. Artemis is the huntress, -with hounds, and so Hecate, through confusion with her, becomes -κυνηγετική, the wild nocturnal huntress. (God, as huntsman, see above.) -She has her name in common with Apollo, ἕκατος ἑκάεργος.[729] From the -standpoint of the libido theory, this connection is easily -understandable, because Apollo merely symbolizes the more positive side -of the same amount of libido. The confusion of Hecate with Brimo as -subterranean mother is understandable; also with Persephone and Rhea, -the primitive all-mother. Intelligible through the maternal significance -is the confusion with Ilithyia, the midwife. Hecate is also the direct -goddess of births, κουροτρόφος,[730] the multiplier of cattle, and -goddess of marriage. Hecate, orphically, occupies the centre of the -world as Aphrodite and Gaia, even as the world soul in general. On a -carved gem[731] she is represented carrying the cross on her head. The -beam on which the criminal was scourged is called ἑκάτη.[732] To her, as -to the Roman Trivia, the triple roads, or _Scheideweg_, “forked road,” -or crossways were dedicated. And where roads branch off or unite -sacrifices of dogs were brought her; there the bodies of the executed -were thrown; the sacrifice occurs at the _point of crossing_. -Etymologically, _scheide_, “sheath”; for example, sword-sheath, sheath -for water-shed and sheath for vagina, is identical with _scheiden_, “to -split,” or “to separate.” The meaning of a sacrifice at this place -would, therefore, be as follows: to offer something to the mother at the -place of junction or at the fissure. (Compare the sacrifice to the -chthonic gods in the abyss.) The Temenos of Ge, the abyss and the well, -are easily understood as the gates of life and death,[733] “past which -every one gladly creeps” (Faust), and sacrifices there his obolus or his -πελανοί,[734] instead of his body, just as Hercules soothes Cerberus -with the honey cakes. (Compare with this the mythical significance of -the dog!) Thus the crevice at Delphi, with the spring, Castalia, was the -seat of the chthonic dragon, Python, who was conquered by the sun-hero, -Apollo. (Python, incited by Hera, pursued Leta, pregnant with Apollo; -but she, on the floating island of Delos [nocturnal journey on the sea], -gave birth to her child, who later slew the Python; that is to say, -conquered in it the spirit mother.) In Hierapolis (Edessa) the temple -was erected above the crevice through which the flood had poured out, -and in Jerusalem the foundation stone of the temple covered the great -abyss,[735] just as Christian churches are frequently built over caves, -grottoes, wells, etc. In the Mithra grotto,[736] and all the other -sacred caves up to the Christian catacombs, which owe their significance -not to the legendary persecutions but to the worship of the dead,[737] -we come across the same fundamental motive. The burial of the dead in a -holy place (in the “garden of the dead,” in cloisters, crypts, etc.) is -restitution to the mother, with the certain hope of resurrection by -which such burial is rightfully rewarded. The animal of death which -dwells in the cave had to be soothed in early times through human -sacrifices; later with natural gifts.[738] Therefore, the Attic custom -gives to the dead the μελιτοῦττα, to pacify the dog of hell, the -three-headed monster at the gate of the underworld. A more recent -elaboration of the natural gifts seems to be the obolus for Charon, who -is, therefore, designated by Rohde as the second Cerberus, corresponding -to the Egyptian dog-faced god Anubis.[739] Dog and serpent of the -underworld (Dragon) are likewise identical. In the tragedies, the -Erinnyes are serpents as well as dogs; the serpents Tychon and Echnida -are parents of the serpents—Hydra, the dragon of the Hesperides, and -Gorgo; and of the dogs, Cerberus, Orthrus, Scylla.[740] Serpents and -dogs are also protectors of the treasure. The chthonic god was probably -always a serpent dwelling in a cave, and was fed with πελανοί.[741] In -the Asclepiadean of the later period, the sacred serpents were scarcely -visible, meaning that they probably existed only figuratively.[742] -Nothing was left but the hole in which the snake was said to dwell. -There the πελανοί[743] were placed; later the obolus was thrown in. The -sacred cavern in the temple of Kos consisted of a rectangular pit, upon -which was laid a stone lid, with a square hole; this arrangement serves -the purpose of a treasure house. The snake hole had become a slit for -money, a “sacrificial box,” and the cave had become a “treasure.” That -this development, which Herzog traces, agrees excellently with the -actual condition is shown by a discovery in the temple of Asclepius and -Hygieia in Ptolemais: - - “An encoiled granite snake, with arched neck, was found. In the middle - of the coil is seen a narrow slit, polished by usage, just large - enough to allow a coin of four centimeters diameter at most to fall - through. At the side are holes for handles to lift the heavy pieces, - the under half of which is used as a cover.”—_Herzog_, _Ibid._, p. - 212. - -The serpent, as protector of the hoard, now lies on the treasure house. -The fear of the maternal womb of death has become the guardian of the -treasure of life. That the snake in this connection is really a symbol -of death, that is to say, of the dead libido, results from the fact that -the souls of the dead, like the chthonic gods, appear as _serpents_, as -dwellers in the kingdom of the mother of death.[744] This development of -symbol allows us to recognize easily the transition of the originally -very primitive significance of the crevice in the earth as mother to the -meaning of treasure house, and can, therefore, support the etymology of -_Hort_, “hoard, treasure,” as suggested by Kluge, κεύθω, belonging to -κὲῦθος, means the innermost womb of the earth (Hades); κύσθος, that -Kluge adds, is of similar meaning, cavity or womb. Prellwitz does not -mention this connection. Fick,[745] however, compares New High German -_hort_, Gothic _huzd_, to Armenian _kust_, “abdomen”; Church Slavonian -_čista_, Vedic _kostha_ = abdomen, from the Indo-Germanic root -_koustho -s_ = viscera, lower abdomen, room, store-room. Prellwitz -compares κύσθος κύστις = urinary bladder, bag, purse; Sanskrit -_kustha-s_ = cavity of the loins; then κύτος = cavity, vault; κύτις = -little chest, from κυέω = I am pregnant. Here, from κύτος = cave, κύυαρ -= hole, κύαθος = cup, κύλα - depression under the eye, κῦμα = swelling, -wave, billow, κῦρος = power, force, κύριος = lord, Old Iranian _caur_, -_cur_ = hero; Sanskrit _çura -s_ = strong, hero. The fundamental -Indo-Germanic roots[746] are _kevo_ = to swell, to be strong. From that -the above-mentioned κυέω, κύαρ, κῦρος and Latin _cavus_ = hollow, -vaulted, cavity, hole; _cavea_ = cavity, enclosure, cage, scene and -assembly; _caulæ_ = cavity, opening, enclosure, stall[747]; _kuéyô_ = -swell; participle, _kueyonts_ = swelling; _en-kueyonts_ = pregnant, -ἐγηυέων = Latin _inciens_ = pregnant; compare Sanskrit _vi-çvá-yan_ = -swelling; _kûro -s_ (_kevaro -s_), strong, powerful hero. - -The treasure which the hero fetches from the dark cavern is swelling -life; it is himself, the hero, new-born from the anxiety of pregnancy -and the birth throes. Thus the Hindoo fire-bringer is called Mâtariçvan, -meaning the one swelling in the mother. The _hero striving towards the -mother is the dragon, and when he separates from the mother he becomes -the conqueror of the dragon_.[748] This train of thought, which we have -already hinted at previously in Christ and Antichrist, may be traced -even into the details of Christian phantasy. There is a series of -mediæval pictures[749] in which the communion cup contains a dragon, a -snake or some sort of small animal.[750] - -The cup is the receptacle, the maternal womb, of the god resurrected in -the wine; the cup is the cavern where the serpent dwells, the god who -sheds his skin, in the state of metamorphosis; for Christ is also the -serpent. These symbolisms are used in an obscure connection in I -Corinthians, verse 10: Paul writes of the Jews who “were all baptized -unto Moses in the cloud and in the sea” (also reborn) and “did all drink -the same spiritual drink; for they drank of that spiritual rock that -followed them, and that rock was Christ.” They drank from the mother -(the generative rock, birth from the rock) the milk of rejuvenation, the -mead of immortality, and this Rock was Christ, here identified with the -mother, because he is the symbolic representative of the mother libido. -When we drink from the cup, then we drink from the mother’s breast -immortality and everlasting salvation. Paul wrote of the Jews that they -ate and then rose up to dance and to indulge in fornication, and then -twenty-three thousand of them were swept off by the plague of serpents. -The remedy for the survivors, however, was the sight of a serpent -hanging on a pole. From it was derived the cure. - -[Illustration: THE DRAGON IN THE GOBLET] - - “The cup of blessing which we bless, is it not the communion of the - blood of Christ? The bread which we break, is it not the communion of - the body of Christ? For we being many are one bread, and one body; for - we are all partakers of one bread.”—_I Corinthians_ x: 16, 17. - -Bread and wine are the body and the blood of Christ; the food of the -immortals who are brothers with Christ, ἀδελφοί, those who come from the -same womb. We who are reborn again from the mother are all heroes -together with Christ, and enjoy immortal food. As with the Jews, so too -with the Christians, there is imminent danger of unworthy partaking, for -this mystery, which is very closely related psychologically with the -subterranean Hierosgamos of Eleusis, involves a mysterious union of man -in a spiritual sense,[751] which was constantly misunderstood by the -profane and was retranslated into his language, where mystery is -equivalent to orgy and secrecy to vice.[752] A very interesting -blasphemer and sectarian of the beginning of the nineteenth century -named Unternährer has made the following comment on the last supper: - - “The communion of the devil is in this brothel. All they sacrifice - here, they sacrifice to the devil and not to God. There they have the - devil’s cup and the devil’s dish; _there they have sucked the head of - the snake_,[753] there they have fed upon the iniquitous bread and - drunken the wine of wickedness.”[754] - -Unternährer is an adherent or a forerunner of the “theory of living -one’s own nature.” He dreams of himself as a sort of priapic divinity; -he says of himself: - - “Black-haired, very charming and handsome in countenance, and every - one enjoys listening to thee on account of the amiable speeches which - come from thy mouth; therefore the maids love thee.” - -He preaches “the cult of nakedness.” - - “Ye fools and blind men, behold God has created man in his image, as - male and female, and has blessed them and said, ‘Be fruitful and - multiply and fill the earth, and make it subject to thee.’ Therefore, - he has given the greatest honor to these poor members and has placed - them naked in the garden,” etc. - - “Now are the fig leaves and the covering removed, because thou hast - turned to the Lord, for the Lord is the Spirit, and where the spirit - of the Lord is, there is freedom,[755] there the clearness of the Lord - is mirrored with uncovered countenance. This is precious before God, - and this is the glory of the Lord, and the adornment of our God, when - you stand in the image and honor of your God, as God created you, - naked and not ashamed. - - “Who can ever praise sufficiently in the sons and daughters of the - living God those parts of the body which are destined to procreate? - - “In the lap of the daughters of Jerusalem is the gate of the Lord, and - the Just will go into the temple there, to the altar.[756] And in the - lap of the sons of the living God is the water-pipe of the upper part, - which is a tube, like a rod, to measure the temple and altar. And - under the water-tube the sacred stones are placed, as a sign and - testimony of the Lord, who has taken to himself the seed of Abraham. - - “Out of the seeds in the chamber of the mother, God creates a man with - his hands, as an image of himself. Then the mother house and the - mother chamber is opened in the daughters of the Living God, and God - himself brings forth a child through them. Thus God creates children - from the stones, for the seed comes from the stones.”[757] - -History teaches in manifold examples how the religious mysteries are -liable to change suddenly into sexual orgies because they have -originated from an overvaluation of the orgy. It is characteristic that -this priapic divinity[758] returns again to the old symbol of the snake, -which in the mystery enters into the faithful, fertilizing and -spiritualizing them, although it originally possessed a phallic -significance. In the mysteries of the Ophites, the festival was really -celebrated with serpents, in which the animals were even kissed. -(Compare the caressing of the snake of Demeter in the Eleusinian -mysteries.) In the sexual orgies of the modern Christian sects the -phallic kiss plays a very important rôle. Unternährer was an -uncultivated, crazy peasant, and it is unlikely that the Ophitic -religious ceremonies were known to him. - -The phallic significance is expressed negatively or mysteriously through -the serpent, which always points to a secret related thought. This -related thought connects with the mother; thus, in a dream a patient -found the following imagery: “A serpent shot out from a moist cave and -bit the dreamer in the region of the genitals.” This dream took place at -the instant when the patient was convinced of the truth of the analysis, -and began to free himself from the bond of his mother complex. The -meaning is: I am convinced that I am inspired and poisoned by the -mother. The contrary manner of expression is characteristic of the -dream. At the moment when he felt the impulse to go forwards he -perceived the attachment to the mother. Another patient had the -following dream during a relapse, in which the libido was again wholly -introverted for a time: “She was entirely filled within by a great -snake; only one end of the tail peeped out from her arm. She wanted to -seize it, but it escaped her.” A patient with a very strong introversion -(catatonic state) complained to me that a snake was stuck in her -throat.[759] This symbolism is also used by Nietzsche in the “vision” of -the shepherd and the snake:[760] - - “And verily, what I saw was like nothing I ever saw before. I saw a - young shepherd, writhing, choking, twitching with a convulsed face, - from whose mouth hung a black, heavy serpent. - - “Did I ever see so much disgust and pallid fear upon a - countenance?[761] Might he have been sleeping, and the snake crept - into his mouth—there it bit him fast? - - “My hand tore at the serpent and tore—in vain!—I failed to tear the - serpent out of his mouth. Then there cried out of me: ‘Bite! Bite! Its - head off! Bite!’ I exclaimed; all my horror, my hate, my disgust, my - compassion, all the good and bad cried out from me in one voice. - - “Ye intrepid ones around me! solve for me the riddle which I saw, make - clear to me the vision of the lonesomest one. - - “For it was a vision and a prophecy; what did then I behold in - parable? And who is it who is still to come? - - “Who is the shepherd into whose mouth crept the snake? Who is the man - into whose throat all the heaviness and the blackest would creep?[762] - - “But the shepherd bit, as my cry had told him; he bit with a huge - bite! Far away did he spit the head of the serpent—and sprang up. - - “No longer shepherd, no longer man, a transfigured being, an - illuminated being, who laughed! Never yet on earth did a man laugh as - he laughed! - - “O my brethren, I heard a laugh which was no human laughter—and now a - thirst consumeth me, a longing that is never allayed. - - “My longing for this laugh eats into me. Oh, how can I suffer still to - live! And how now can I bear to die!”[763] - -The snake represents the introverting libido. Through introversion one -is fertilized, inspired, regenerated and reborn from the God. In Hindoo -philosophy this idea of creative, intellectual activity has even -cosmogenic significance. The unknown original creator of all things is, -according to Rigveda 10, 121, Prajâpati, the “Lord of Creation.” In the -various Brahmas, his cosmogenic activity was depicted in the following -manner - - “Prajâpati desired: ‘I will procreate myself, I will be manifold.’ He - performed Tapas; after he had performed Tapas he created these - worlds.” - -The strange conception of Tapas is to be translated, according to -Deussen,[764] as “he heated himself with his own heat,[765] with the -sense of ‘he brooded, he hatched.’” Here the hatcher and the hatched are -not two, but one and the same identical being. As Hiranyagarbha, -Prajâpati is the egg produced from himself, the world-egg, from which he -hatches himself. He creeps into himself, he becomes his own uterus, -becomes pregnant with himself, in order to give birth to the world of -multiplicity. Thus Prajâpati through the way of introversion changed -into something new, the multiplicity of the world. It is of especial -interest to note how the most remote things come into contact. Deussen -observes: - - “In the degree that the conception of Tapas (heat) becomes in hot - India the symbol of exertion and distress, the ‘tapo atapyata’ began - to assume the meaning of self-castigation and became related to the - idea that creation is an act of _self-renunciation_ on the part of the - Creator.” - -Self-incubation and self-castigation and introversion are very closely -connected ideas.[766] The Zosimos vision mentioned above betrays the -same train of thought, where it is said of the place of transformation: -ὁ τόπος τῆς ἀσκήσεως.[767] We have already observed that the place of -transformation is really the uterus. Absorption in one’s self -(introversion) is an entrance into one’s own uterus, and also at the -same time asceticism. In the philosophy of the Brahmans the world arose -from this activity; among the post-Christian Gnostics it produced the -revival and spiritual rebirth of the individual, who was born into a new -spiritual world. The Hindoo philosophy is considerably more daring and -logical, and assumes that creation results from introversion in general, -as in the wonderful hymn of Rigveda, 10, 29, it is said: - - “What was hidden in the shell, - Was born through the power of fiery torments. - From this first arose love, - As the germ of knowledge, - The wise found the roots of existence in non-existence, - By investigating the hearts impulses.”[768] - -This philosophical view interprets the world as an emanation of the -libido, and this must be widely accepted from the theoretic as well as -the psychologic standpoint, for the function of reality is an -instinctive function, having the character of biological adaptation. -When the insane Schreber brought about the end of the world through his -libido-introversion, he expressed an entirely rational psychologic view, -just as Schopenhauer wished to abolish through negation (holiness, -asceticism) the error of the primal will, through which the world was -created. Does not Goethe say: - - “You follow a false trail; - Do not think that we are not serious; - Is not the kernel of nature - In the hearts of men?” - -The hero, who is to accomplish the rejuvenation of the world and the -conquest of death, is the libido, which, brooding upon itself in -introversion, coiling as a snake around its own egg, apparently -threatens life with a poisonous bite, in order to lead it to death, and -from that darkness, conquering itself, gives birth to itself again. -Nietzsche knows this conception:[769] - - “How long have you sat already upon your misfortune. - Give heed! lest you hatch an egg, - A basilisk egg - Of your long travail.” - -The hero is himself a serpent, himself a sacrificer and a sacrificed. -The hero himself is of _serpent nature_; therefore, Christ compares -himself with the serpent; therefore, the redeeming principle of the -world of that Gnostic sect which styled itself the Ophite was the -serpent. The serpent is the Agatho and Kako demon. It is, indeed, -intelligible, when, in the Germanic saga, they say that the heroes had -serpents’ eyes.[770] I recall the parallel previously drawn between the -eyes of the Son of man and those of the Tarpeian dragon. In the already -mentioned mediæval pictures, the dragon, instead of the Lord, appeared -in the cup; the dragon who with changeful, serpent glances[771] guarded -the divine mystery of renewed rebirth in the maternal womb. In Nietzsche -the old, apparently long extinct idea is again revived:[772] - - “Ailing with tenderness, just as the thawing wind, - Zarathustra sits waiting, waiting on his hill, - Sweetened and cooked in his own juice, - Beneath his summits, - Beneath his ice he sits, - Weary and happy, - A Creator on his seventh day. - Silence! - It is my truth! - From hesitating eyes— - From velvety shadows - Her glance meets mine, - Lovely, mischievous, the glance of a girl. - She divines the reason of my happiness, - She divines me—ha! what is she plotting? - A purple dragon lurks - In the abyss of her maiden glance.[773] - Woe to thee, Zarathustra, - Thou seemest like some one - Who has swallowed gold, - Thy belly will be slit open.”[774] - -In this poem nearly all the symbolism is collected which we have -elaborated previously from other connections. Distinct traces of the -primitive identity of serpent and hero are still extant in the myth of -Cecrops. Cecrops is himself half-snake, half-man. Originally, he -probably was the Athenian snake of the citadel itself. As a buried god, -he is like Erechtheus, a chthonic snake god. Above his subterranean -dwelling rises the Parthenon, the temple of the virgin goddess (compare -the analogous idea of the Christian church). The casting of the skin of -the god, which we have already mentioned in passing, stands in the -closest relation to the nature of the hero. We have spoken already of -the Mexican god who casts his skin. It is also told of Mani, the founder -of the Manichaean sect, that he was killed, skinned, stuffed and hung -up.[775] That is the death of Christ, merely in another mythological -form.[776] - -Marsyas, who seems to be a substitute for Attis, the son-lover of -Cybele, was also skinned.[777] Whenever a Scythian king died, slaves and -horses were slaughtered, skinned and stuffed, and then set up -again.[778] In Phrygia, the representatives of the father-god were -killed and skinned. The same was done in Athens with an ox, who was -skinned and stuffed and again hitched to the plough. - -In this manner the revival of the fertility of the earth was -celebrated.[779] - -This readily explains the fragment from the Sabazios mysteries, -transmitted to us by Firmicus:[780] Ταῦρος δράκοντος καὶ πατὴρ ταύρου -δράκων[781]. - -The active fructifying (upward striving) form of the libido is changed -into the negative force striving downwards towards death. The hero as -zodion of spring (ram, bull) conquers the depths of winter; and beyond -the summer solstice is attacked by the unconscious longing for death, -and is bitten by the snake. However, he himself is the snake. But he is -at war with himself, and, therefore, the descent and the end appear to -him as the malicious inventions of the mother of death, who in this way -wishes to draw him to herself. The mysteries, however, consolingly -promise that there is no contradiction[782] or disharmony when life is -changed into death: ταῦρος δράκοντος καὶ πατήρ ταύρου δράκων. - -Nietzsche, too, gives expression to this mystery:[783] - - “_Here do I sit now_, - That is, I’m swallowed down - By this the smallest oasis— - —It opened up just yawning, - Its loveliest maw agape. - Hail! hail! to that whalefish, - When he for his guests’ welfare - Provided thus! - - · · · · · - - Hail to his belly - If he had also - Such a lovely oasis belly— - The desert grows, woe to him - Who hides the desert! - Stone grinds on stone, the desert - Gulps and strangles. - The monstrous death gazes, glowing brown, - And chews—his life is his chewing ... - Forget not, O man, burnt out by lust, - Thou art the stone, the desert, - Thou art death!” - -The serpent symbolism of the Last Supper is explained by the -identification of the hero with the serpent: The god is buried in the -mother: as fruit of the field, as food coming from the mother and at the -same time as drink of immortality he is received by the mystic, or as a -serpent he unites with the mystic. All these symbols represent the -liberation of the libido from the incestuous fixation through which new -life is attained. The liberation is accomplished under symbols, which -represent the activity of the incest wish. - -It might be justifiable at this place to cast a glance upon -psychoanalysis as a method of treatment. In practical analysis it is -important, first of all, to discover the libido lost from the control of -consciousness. (It often happens to the libido as with the fish of Moses -in the Mohammedan legend; it sometimes “takes its course in a marvellous -manner into the sea.”) Freud says in his important article, “Zur Dynamik -der Übertragung”:[784] - - “The libido has retreated into regression and again revives the - infantile images.” - -This means, mythologically, that the sun is devoured by the serpent of -the night, the treasure is concealed and guarded by the dragon: -substitution of a present mode of adaptation by an infantile mode, which -is represented by the corresponding neurotic symptoms. Freud continues: - - “Thither the analytic treatment follows it and endeavors to seek out - the libido again, to render it accessible to consciousness, and - finally to make it serviceable to reality. Whenever the analytic - investigation touches upon the libido, withdrawn into its - hiding-place, a struggle must break out; all the forces, which have - caused the regression of the libido, will rise up as resistance - against the work, in order to preserve this new condition.” - -Mythologically this means: the hero seeks the lost sun, the fire, the -virgin sacrifice, or the treasure, and fights the typical fight with the -dragon, with the libido in resistance. As these parallels show, -psychoanalysis mobiles a part of the life processes, the fundamental -importance of which properly illustrates the significance of this -process. - -After Siegfried has slain the dragon, he meets the father, Wotan, -plagued by gloomy cares, for the primitive mother, Erda, has placed in -his path the snake, in order to enfeeble his sun. He says to Erda: - - _Wanderer_: - - All-wise one, - Care’s piercing sting by thee was planted - In Wotan’s dauntless heart - With fear of shameful ruin and downfall. - Filled was his spirit by tidings - Thou didst foretell. - Art thou the world’s wisest of women? - Tell to me now - How a god may conquer his care. - - _Erda_: - - Thou art not - What thou hast said. - -It is the same primitive motive which we meet Wagner: the mother has -robbed her son, the sun-god, of the joy of life, through a poisonous -thorn, and deprives him of his power, which is connected with the name. -Isis demands the name of the god; Erda says, “Thou art not what thou -hast said.” But the “Wanderer” has found the way to conquer the fatal -charm of the mother, the fear of death: - - “The eternals’ downfall - No more dismays me, - Since their doom I willed. - - “I leave to thee, loveliest Wälsung, - Gladly my heritage now. - To the ever-young - In gladness yieldeth the god!” - -These wise words contain, in fact, the saving thought. It is not the -mother who has placed the poisonous worm in our path, but our libido -itself wills to complete the course of the sun to mount from morn to -noon, and, passing beyond noon, to hasten towards evening, not at war -with itself, but willing the descent and the end.[785] - -Nietzsche’s Zarathustra teaches: - - “I praise thee, my death, the free death, which comes to me because I - want it. - - “And when shall I want it? - - “He who has a goal and an heir wants death at the proper time for his - goal and his heir. - - “And this is the great noonday, when man in the middle of his course - stands between man and superman, and celebrates his path towards - evening as his highest hope: because it is the path to a new morning. - - “He who is setting will bless his own going down because it is a - transition: and the sun of his knowledge will be at high noon.” - -Siegfried conquers the father Wotan and takes possession of Brunhilde. -The first object that he sees is her horse; then he believes that he -beholds a mail-clad man. He cuts to pieces the protecting coat of mail -of the sleeper. (Overpowering.) When he sees it is a woman, terror -seizes him: - - “My heart doth falter and faint; - On whom shall I call - That he may help me? - Mother! Mother! - Remember me! - - “Can this be fearing? - Oh, mother! Mother! - Thy dauntless child! - A woman lieth asleep:— - And she now has taught him to fear! - - “Awaken! Awaken! - Holiest maid! - Then life from the sweetness of lips - Will I win me— - E’en tho’ I die in a kiss.” - -In the duet which follows the mother is invoked: - - “O mother, hail! - Who gave thee thy birth!” - -The confession of Brunhilde is especially characteristic: - - “O knewest thou—joy of the world, - How I have ever loved thee! - Thou wert my gladness, - My care wert thou! - Thy life I sheltered; - Or ere it was thine, - Or ere thou wert born, - My shield was thy guard.”[786] - -The pre-existence of the hero and the pre-existence of Brunhilde as his -wife-mother are clearly indicated from this passage. - -Siegfried says in confirmation: - - “Then death took not my mother? - Bound in sleep did she lie?” - -The mother-imago, which is the symbol of the dying and resurrected -libido, is explained by Brunhilde to the hero, as his own will: - - “Thyself am I - If blest I be in thy love.” - -The great mystery of the Logos entering into the mother for rebirth is -proclaimed with the following words by Brunhilde: - - “O Siegfried, Siegfried, - Conquering light! - I loved thee ever, - For I divined - The thought that Wotan had hidden— - The thought that I dared - Not to whisper—[787] - That all unclearly - Glowed in my bosom - Suffered and strove; - For which I flouted - Him, who conceived it:[787] - For which in penance - Prisoned I lay, - While thinking it not - And feeling only, - For, in my thought, - Oh, should you guess it? - Was only my love for thee.” - -The erotic similes which now follow distinctly reveal the motive of -rebirth: - - _Siegfried_: - “A glorious flood - Before me rolls. - With all my senses - I only see - Its buoyant, gladdening billows. - Though in the deep - I find not my face, - Burning, I long - For the water’s balm; - And now as I am, - Spring in the stream.[788] - O might its billows - Engulf me in bliss.” - -The motive of plunging into the maternal water of rebirth (baptism) is -here fully developed. An allusion to the “terrible mother” imago, the -mother of heroes, who teaches them fear, is to be found in Brunhilde’s -words (the horse-woman, who guides the dead to the other side): - - “Fearest thou, Siegfried? - Fearest thou not - The wild, furious woman?” - -The orgiastic “Occide moriturus” resounds in Brunhilde’s words: - - “Laughing let us be lost— - Laughing go down to death!” - -And in the words - - “Light-giving love, - Laughing death!” - -is to be found the same significant contrast. - -The further destinies of Siegfried are those of the Invictus: the spear -of the gloomy, one-eyed Hagen strikes Siegfried’s vulnerable spot. The -old sun, who has become the god of death, the one-eyed Wotan, smites his -offspring, and once again ascends in eternal rejuvenation. The course of -the invincible sun has supplied the mystery of human life with beautiful -and imperishable symbols; it became a comforting fulfilment of all the -yearning for immortality, of all desire of mortals for eternal life. - -Man leaves the mother, the source of libido, and is driven by the -eternal thirst to find her again, and to drink renewal from her; thus he -completes his cycle, and returns again into the mother’s womb. Every -obstacle which obstructs his life’s path, and threatens his ascent, -wears the shadowy features of the “terrible mother,” who paralyzes his -energy with the consuming poison of the stealthy, retrospective longing. -In each conquest he wins again the smiling love and life-giving -mother—images which belong to the intuitive depths of human feeling, the -features of which have become mutilated and irrecognizable through the -progressive development of the surface of the human mind. The stern -necessity of adaptation works ceaselessly to obliterate the last traces -of these primitive landmarks of the period of the origin of the human -mind, and to replace them along lines which are to denote more and more -clearly the nature of real objects. - - - - - CHAPTER VIII - THE SACRIFICE - - -After this long digression, let us return to Miss Miller’s vision. We -can now answer the question as to the significance of Siegfried’s -longing for Brunhilde. It is the striving of the libido away _from the -mother towards the mother_. This paradoxical sentence may be translated -as follows: as long as the libido is satisfied merely with phantasies, -it moves in itself, in its own depths, in the mother.[789] When the -longing of our author rises in order to escape the magic circle of the -incestuous and, therefore, pernicious, object, and it does not succeed -in finding reality, then the object is and remains irrevocably the -mother. Only the overcoming of the obstacles of reality brings the -deliverance from the mother, who is the continuous and inexhaustible -source of life for the creator, but death for the cowardly, timid and -sluggish. - -Whoever is acquainted with psychoanalysis knows how often neurotics cry -out against their parents. To be sure, such complaints and reproaches -are often justified on account of the common human imperfections, but -still more often they are reproaches which should really be directed -towards themselves. Reproach and hatred are always futile attempts to -free one’s self apparently from the parents, but in reality from one’s -own hindering longing for the parents. Our author proclaims through the -mouth of her infantile hero Chiwantopel a series of insults against her -own family. We can assume that she must renounce all these tendencies, -because they contain an unrecognized wish. This hero, of many words, who -performs few deeds and indulges in futile yearnings, is the libido which -has not fulfilled its destiny, but which turns round and round in the -kingdom of the mother, and, in spite of all its longing, accomplishes -nothing. Only he can break this magic circle who possesses the courage -of the will to live and the heroism to carry it through. Could this -yearning hero-youth, Chiwantopel, but put an end to his existence, he -would probably rise again in the form of a brave man seeking real life. -This necessity imposes itself upon the dreamer as a wise counsel and -hint of the unconscious in the following monologue of Chiwantopel. He -cries sadly: - - “In all the world, there is not a single one! I have sought among a - hundred tribes. I have watched a hundred moons, since I began. Can it - be that there is not a solitary being who will ever know my soul? Yes, - by the sovereign God, yes! But ten thousand moons will wax and wane - before that pure soul is born. And it is from another world that her - parents will come to this one. She will have pale skin and pale locks. - She will know sorrow before her mother bears her. Suffering will - accompany her; she will seek also, and she will find, no one who - understands her. Temptation will often assail her soul—but she will - not yield. In her dreams, I will come to her, and she will understand. - _I have kept my body inviolate._ I have come ten thousand moons before - her epoch, and she will come ten thousand moons too late. But she will - understand! There is only once in all the ten thousand moons that a - soul like hers is born.” - -Thereupon a green _serpent darts from the bushes, glides towards him and -stings him on the arm, then attacks the horse, which succumbs first_. -Then Chiwantopel says to his horse: - - “‘Adieu, faithful brother! Enter into rest! I have loved you, and you - have served me well. Adieu. Soon I will rejoin you!’ Then to the - snake: ‘Thanks, little sister, you have _put an end to my - wanderings_.’” - -Then he cried with grief and spoke his prayer: - - “‘Sovereign God, take me soon! I have tried to know thee, and to keep - thy law! O, do not suffer my body to fall into corruption and decay, - and to furnish the vultures with food!’ A smoking crater is perceived - at a distance, the rumbling of an earthquake is heard, followed by a - trembling of the ground.” - -Chiwantopel cries in the delirium of suffering, while the earth covers -his body: - - “I have kept my body inviolate. Ah! She understands. Ja-ni-wa-ma, - Ja-ni-wa-ma, thou who comprehendeth me.” - -Chiwantopel’s prophecy is a repetition of Longfellow’s “Hiawatha,” where -the poet could not escape sentimentality, and at the close of the career -of the hero, Hiawatha, he brings in the Savior of the white people, in -the guise of the arriving illustrious representatives of the Christian -religion and morals. (One thinks of the work of redemption of the -Spaniards in Mexico and Peru!) With this prophecy of Chiwantopel, the -personality of the author is again placed in the closest relation to the -hero, and, indeed, as the real object of Chiwantopel’s longing. Most -certainly the hero would have married her, had she lived at his time; -but, unfortunately, she comes too late. The connection proves our -previous assertion that the libido moves round in a circle. The author -loves herself; that is to say, she, as the hero, is sought by one who -comes too late. This motive of coming too late is characteristic of the -infantile love: the father and the mother cannot be overtaken. The -separation of the two personalities by ten thousand moons is a wish -fulfilment; with that the incest relation is annulled in an effectual -manner. This white heroine will seek without being understood. (She is -not understood, because she cannot understand herself rightly.) And she -will not find. But in dreams, at least, they will find each other, “and -she will understand.” The next sentence of the text reads: - - “I have kept my body inviolate.” - -This proud sentence, which naturally only a woman can express, because -man is not accustomed to boast in that direction, again confirms the -fact that all enterprises have remained but dreams, that the body has -remained “inviolate.” When the hero visits the heroine in a dream, it is -clear what is meant. This assertion of the hero’s, that he has remained -inviolate, refers back to the unsuccessful attempt upon his life in the -previous chapter (huntsman with the arrow), and clearly explains to us -what was really meant by this assault; that is to say, the refusal of -the coitus phantasy. Here the wish of the unconscious obtrudes itself -again, after the hero had repressed it the first time, and thereupon he -painfully and hysterically utters this monologue. “Temptation will often -assail her soul—but it will not yield.” This very bold assertion -reduces—noblesse oblige—the unconscious to an enormous infantile -megalomania, which is always the case when the libido is compelled, -through similar circumstances, to regressions. “Only once in all the ten -thousand moons is a soul born like mine!” Here the unconscious ego -expands to an enormous degree, evidently in order to cover with its -boastfulness a large part of the neglected duty of life. But punishment -follows at its heels. Whoever prides himself too much on having -sustained no wound in the battle of life lays himself open to the -suspicion that his fighting has been with words only, whilst actually he -has remained far away from the firing-line. This spirit is just the -reverse of the pride of those savage women, who point with satisfaction -to the countless scars which were given them by their men in the sexual -fight for supremacy. In accordance with this, and in logical -continuation of the same, all that follows is expressed in figurative -speech. The orgiastic “Occide moriturus” in its admixture with the -reckless laughter of the Dionysian frenzy confronts us here in sorry -disguise with a sentimental stage trickery worthy of our posthumous -edition of “Christian morals.” In place of the positive phallus, the -negative appears, and leads the hero’s horse (his libido animalis), not -to satisfaction, but into eternal peace—also the fate of the hero. This -end means that the mother, represented as the jaws of death, devours the -libido of the daughter. Therefore, instead of life and procreative -growth, only phantastic self-oblivion results. This weak and inglorious -end has no elevating or illuminating meaning so long as we consider it -merely as the solution of an individual erotic conflict. The fact that -the symbols under which the solution takes place have actually a -significant aspect, reveals to us that behind the individual mask, -behind the veil of “individuation,” a primitive idea stands, the severe -and serious features of which take from us the courage to consider the -sexual meaning of the Miller symbolism as all-sufficient. - -It is not to be forgotten that the _sexual phantasies of the neurotic -and the exquisite sexual language of dreams_ are regressive phenomena. -The sexuality of the unconscious is not what it seems to be; _it is -merely a symbol_; it is a thought bright as day, clear as sunlight, a -decision, a step forward to every goal of life—but expressed in the -unreal sexual language of the unconscious, and in the thought form of an -earlier stage; a resurrection, so to speak, of earlier modes of -adaptation. When, therefore, the unconscious pushes into the foreground -the coitus wish, negatively expressed, it means somewhat as follows: -under similar circumstances primitive man acted in such and such a -manner. The mode of adaptation which to-day is unconscious for us is -carried on by the savage Negro of the present day, whose undertakings -beyond those of nutrition appertain to sexuality, characterized by -violence and cruelty. Therefore, in view of the archaic mode of -expression of the Miller phantasy, we are justified in assuming the -correctness of our interpretation for the lowest and nearest plane only. -A deeper stratum of meaning underlies the earlier assertion that the -figure of Chiwantopel has the character of Cassius, who has a lamb as a -companion. Therefore, Chiwantopel is the portion of the dreamer’s libido -bound up with the mother (and, therefore, masculine); hence he is her -infantile personality, the childishness of character, which as yet is -unable to understand that one must leave father and mother, when the -time is come, in order to serve the destiny of the entire personality. -This is outlined in Nietzsche’s words: - - “Free dost thou call thyself? Thy dominant thought would I hear and - not that thou hast thrown off a yoke. Art thou one who had the right - to throw off a yoke? There are many who throw away their last value - when they throw away their servitude.” - -Therefore, when Chiwantopel dies, it means that herein is a fulfilment -of a wish, that this infantile hero, who cannot leave the mother’s care, -may die. And if with that the bond between mother and daughter is -severed, a great step forward is gained both for inner and outer -freedom. But man wishes to remain a child too long; he would fain stop -the turning of the wheel, which, rolling, bears along with it the years; -man wishes to keep his childhood and eternal youth, rather than to die -and suffer corruption in the grave. (“O, do not suffer my body to fall -into decay and corruption.”) Nothing brings the relentless flight of -time and the cruel perishability of all blossoms more painfully to our -consciousness than an inactive and empty life. _Idle dreaming is the -mother of the fear of death_, the sentimental deploring of what has been -and the vain turning back of the clock. Although man can forget in the -long- (perhaps too long) guarded feelings of youth, in the dreamy state -of stubbornly held remembrances, that the wheel rolls onward, -nevertheless mercilessly does the gray hair, the relaxation of the skin -and the wrinkles in the face tell us, that whether or not we expose the -body to the destroying powers of the whole struggle of life, the poison -of the stealthily creeping serpent of time consumes our bodies, which, -alas! we so dearly love. Nor does it help if we cry out with the -melancholy hero Chiwantopel, “I have kept my body inviolate”; flight -from life does not free us from the law of age and death. The neurotic -who seeks to get rid of the necessities of life wins nothing and lays -upon himself the frightful burden of a premature age and death, which -must appear especially cruel on account of the total emptiness and -meaninglessness of his life. If the libido is not permitted to follow -the progressive life, which is willing to accept all dangers and all -losses, then it follows the other road, sinking into its own depths, -working down into the old foreboding regarding the immortality of all -life, to the longing for rebirth. - -Hölderlin exemplifies this path in his poetry and his life. I leave the -poet to speak in his song: - - _To the Rose._ - - “In the Mother-womb eternal, - Sweetest queen of every lea, - Still the living and supernal - Nature carries thee and me. - - “Little rose, the storm’s fierce power - Strips our leaves and alters us; - Yet the deathless germ will tower - To new blooms, miraculous.” - -The following comments may be made upon the parable of this poem: The -rose is the symbol of the beloved woman (“Haidenröslein,” heather rose -of Goethe). The rose blooms in the “rose-garden” of the maiden; -therefore, it is also a direct symbol of the libido. When the poet -dreams that he is with the rose in the mother-womb of nature, then, -psychologically, the fact is that his libido is with the mother. Here is -an eternal germination and renewal. We have come across this motive -already in the Hierosgamos hymn (Iliad XIV): The nuptials in the blessed -West; that is to say, the union in and with the mother. Plutarch shows -us this motive in naïve form in his tradition of the Osiris myth; Osiris -and Isis copulating in the mother’s womb. This is also perceived by -Hölderlin as the enviable prerogative of the gods—to enjoy everlasting -infancy. Thus, in Hyperion, he says: - - “Fateless, like the sleeping nursling, - Breathe the Heavenly ones; - Chastely guarded in modest buds, - Their spirits blossom eternally, - And their quiet eyes - Gaze out in placid - Eternal serenity.” - -This quotation shows the meaning of heavenly bliss. Hölderlin never was -able to forget this first and greatest happiness, the dreamy picture of -which estranged him from real life. Moreover, in this poem, the ancient -_motive of the twins_ in the mother’s womb is intimated. (Isis and -Osiris in the mother’s womb.) The motive is archaic. There is a legend -in Frobenius of how the great serpent (appearing from the little serpent -in the hollow tree, through the so-called stretching out of the serpent) -has finally devoured all men (devouring mother—death), and only a -pregnant woman remains alive; she digs a ditch, covers it with a stone -(grave—mother’s womb), and, living there, she gives birth to twins, the -subsequent dragon-killers (the hero in double form, man and phallus, man -and woman, man with his libido, the dying and rising sun). - -This existence together in the mother is to be found also very -beautifully expressed in an African myth (Frobenius): - - “In the beginning, Obatala, the heaven, and Odudua, the earth, his - wife, lay pressed firmly together in a calabas.” - -The guarding “in a modest bud” is an idea which has appeared already in -Plutarch, where it is said that the sun was born in the morning from a -flower bud. Brahma, too, comes from the bud, which also gave birth in -Assam to the first human pair. - - _Humanity._ - - (An unfinished poem.) - - “Scarcely sprouted from the waters, O Earth, - Are thy old mountain tops and diffuse odors, - While the first green islands, full of young woods, breathe delight - Through the May air over the Ocean. - - “And joyfully the eye of the Sun-god looked down - Upon the firstlings of the trees and flowers; - Laughing children of his youth, born from thee; - When on the fairest of the islands.... - - · · · · · - Once lay thy most beautiful child under the grapes; - Lay after a mild night; in the dawn, - In the daybreak a child born to thee, O Earth! - And the boy looks up familiarly - To his Father, Helios, - And, tasting the sweet grapes, - He picked the sacred vine for his nurse, - And soon he is grown; the beasts - Fear him, for he is different from them: - This man; he is not like thee, the father, - For the lofty soul of the father, - Is in him boldly united with thy pleasures, - And thy sadness, O Earth, - He may resemble the eternal Nature, - The mother of Gods, the terrible Mother. - - “Ah! therefore, O Earth, - His presumption drives him away from thy breast, - And thy gifts are vain, the tender ones; - Ever and ever too high does the proud heart beat. - - “Out from the sweet meadow of his shores - Man must go into the flowerless waters, - And tho his groves shine with golden fruit, - Like the starry night, yet he digs, - He digs caves in the mountains, and seeks in the mines, - Far from the sacred rays of his father, - Faithless also to the Sun-god, - Who does not love weaklings, and mocks at cares. - - “Ah! freer do the birds of the wood breathe: - Although the breast of man heaves wilder and more proudly, - His pride becomes fear, and the tender flowers - Of his peace do not bloom for long.” - -This poem betrays to us the beginning of the discord between the poet -and nature; he begins to be estranged from reality, the natural actual -existence. It is a remarkable idea how the little child chooses “the -vine for his nurse.” This Dionysian allusion is very old. In the -significant blessing of Jacob it is said of Judah (Genesis, chap. xlix, -verse 11): - - “Binding his foal unto the vine, and his ass’s colt unto the choice - vine.” - -A Gnostic gem has been preserved upon which there is a representation of -an ass suckling her foal, above which is the symbol of Cancer, and the -circumscription D.N.I.H.Y.X.P.S.: Dominus Noster Jesus Christus, with -the supplement Dei filius. As Justinus Martyr indignantly observes, the -connections of the Christian legend with that of Dionysus are -unmistakable. (Compare, for example, the miracle of the wine.) In the -last-named legend the ass plays an important rôle. Generally speaking, -the ass has an entirely different meaning in the Mediterranean countries -than with us—an economic one. Therefore, it is a benediction when Jacob -says (Genesis, chap. xlix, verse 14): - - “Issachar is a strong ass couching down between two burdens.” - -The above-mentioned thought is altogether Oriental. Just as in Egypt the -new-born sun is a bull-calf, in the rest of the Orient it can easily be -an ass’s foal, to whom the vine is the nurse. Hence the picture in the -blessing of Jacob, where it is said of Judah: - - “His eyes are ruddy with wine and his teeth white with milk.” - -The mock crucifix of the Palatine, with an ass’s head, evidently alludes -to a very significant background. - - _To Nature._ - - “While about thy veil I lingered, playing, - And, like any bud, upon thee hung,[790] - Still I felt thy heart in every straying - Sound about my heart that shook and clung. - While I groped with faith and painful yearning, - To your picture, glowing and unfurled, - Still I found a place for all my burning - Tears, and for my love I found a world! - - “To the Sun my heart, before all others, - Turned and felt its potent magicry; - And it called the stars its little brothers,[791] - And it called the Spring, God’s melody; - And each breeze in groves or woodlands fruity - Held thy spirit—and that same sweet joy - Moved the well-springs of my heart with beauty— - Those were golden days without alloy. - - “Where the Spring is cool in every valley,[792] - And the youngest bush and twig is green, - And about the rocks the grasses rally, - And the branches show the sky between, - There I lay, imbibing every flower - In a rapt, intoxicated glee, - And, surrounded by a golden shower, - From their heights the clouds sank down to me.[793] - - “Often, as a weary, wandering river - Longs to join the ocean’s placid mirth, - I have wept and lost myself forever - In the fulness of thy love, O Earth! - Then—with all the ardor of my being— - Forth I rushed from Time’s slow apathy, - Like a pilgrim home from travel, fleeing - To the arms of rapt Eternity. - - “_Blessed be childhood’s golden dreams, their power - Hid from me Life’s dismal poverty_: - _All the heart’s rich germs ye brought to flower; - Things I could not reach, ye gave to me!_[794] - In thy beauty and thy light, O Nature, - Free from care and from compulsion free, - Fruitful Love attained a kingly stature, - Rich as harvests reaped in Arcady. - - “That which brought me up, is dead and riven, - Dead the youthful world which was my shield; - And this breast, which used to harbor heaven, - Dead and dry as any stubble-field. - Still my Springlike sorrows sing and cover - With their friendly comfort every smart— - But the morning of my life is over - And the Spring has faded from my heart.... - - “Shadows are the things that once we cherished; - Love itself must fade and cannot bide; - Since the golden dreams of youth have perished, - Even friendly Nature’s self has died. - Heart, poor heart, those days could never show it— - How far-off thy home, and where it lies ... - Now, alas, thou nevermore wilt know it - If a dream of it does not suffice.” - - _Palinodia._ - - “What gathers about me, Earth, in your dusky, friendly green? - What are you blowing towards me, Winds, what do you bring again? - There is a rustling in all the tree-tops.... - - · · · · · - - “Why do you wake my soul? - Why do ye stir in me the past, ye Kind ones? - Oh, spare me, and let them rest; oh, do not mock - Those ashes of my joy.... - - “O change your changeless gods— - And grow in your youth over the old ones. - And if you would be akin to the mortals - The young girls will blossom for you. - And the young heroes will shine; - And, sweeter than ever, - Morning will play upon the cheeks of the happy ones; - And, ravishing-sweet, you will hear - The songs of those who are without care.... - - “Ah, once the living waves of song - Surged out of every bush to me; - And still the heavenly ones glanced down upon me, - Their eyes shining with joy.” - - · · · · · - - -The separation from the blessedness of childhood, from youth even, has -taken the golden glamour from nature, and the future is hopeless -emptiness. But what robs nature of its glamour, and life of its joy, is -the poison of the retrospective longing, which harks back, in order to -sink into its own depths: - - _Empedocles._ - - “Thou seekest life—and a godly fire springs to thee, - Gushing and gleaming, from the deeps of the earth; - And, with shuddering longing, - Throws thee down into the flames of Aetna. - - “So, through a queen’s wanton whim, - Pearls are dissolved in wine—restrain her not! - Didst thou not throw thy riches, Poet, - Into the bright and bubbling cup! - - “Still thou art holy to me, as the Power of Earth - Which took thee away, lovely assassin!... - And I would have followed the hero to the depths, - Had Love not held me.” - -This poem betrays the secret longing for the maternal depths.[795] - -He would like to be sacrificed in the chalice, dissolved in wine like -pearls (the “crater” of rebirth), yet love holds him within the light of -day. The libido still has an object, for the sake of which life is worth -living. But were this object abandoned, then the libido would sink into -the realm of the subterranean, the mother, who brings forth again: - - _Obituary._ - - (Unfinished poem.) - - “Daily I go a different path. - Sometimes into the green wood, sometimes to the bath in the spring; - Or to the rocks where the roses bloom. - From the top of the hill I look over the land, - Yet nowhere, thou lovely one, nowhere in the light do I find thee; - And in the breezes my words die away, - The sacred words which once we had. - - “Aye, thou art far away, O holy countenance! - And the melody of thy life is kept from me, - No longer overheard. And, ah, where are - Thy magic songs which once soothed my heart - With the peace of Heaven? - How long it is, how long! - The youth is aged; the very earth itself, which once smiled on me, - Has grown different. - - “Oh, farewell! The soul of every day departs, and, departing, turns to - thee— - And over thee there weeps - The eye that, becoming brighter, - Looks down, - There where thou tarriest.” - -This distinctly suggests a renunciation, an envy of one’s own youth, -that time of freedom which one would like to retain through a -deep-rooted dislike to all duty and endeavor which is denied an -immediate pleasure reward. Painstaking work for a long time and for a -remote object is not in the nature of child or primitive man. It is -difficult to say if this can really be called laziness, but it seems to -have not a little in common with it, in so far as the psychic life on a -primitive stage, be it of an infantile or archaic type, possesses an -extreme inertia and irresponsibility in production and non-production. - -The last stanza portends evil, a gazing towards the other land, the -distant coast of sunrise or sunset; love no longer holds the poet, the -bonds with the world are torn and he calls loudly for assistance to the -mother: - - _Achilles._ - - “Lordly son of the Gods! Because you lost your loved one, - You went to the rocky coast and cried aloud to the flood, - Till the depths of the holy abyss heard and echoed your grief, - From the far reaches of your heart. Down, deep down, far from the clamor - of ships, - Deep under the waves, in a peaceful cave, - Dwelt the beautiful Thetis, she who protected you, the Goddess of the - Sea, - Mother of the youth was she; the powerful Goddess, - She who once had lovingly nursed him, - On the rocky shore of his island; she who had made him a hero - With the might of her strengthening bath and the powerful song of the - waves. - And the mother, mourning, hearkened to the cry of her child, - And rose, like a cloud, from the bed of the sea, - Soothing with tender embraces the pains of her darling; - And he listened, while she, caressing, promised to soften his grief. - - - “Son of the Gods! Oh, were I like you, then could I confidently - Call on the Heavenly Ones to hearken to my secret grief. - But never shall I see this—I shall bear the disgrace - As if I never belonged to her, even though she thinks of me with tears. - Beneficent Ones! And yet Ye hear the lightest prayers of men. - Ah, how rapt and fervently I worshipped you, holy Light, - Since I have lived, the Earth and its fountains and woodlands, - Father Ether—and my heart has felt you about me, so ardent and pure— - Oh, soften my sorrows, ye Kind Ones, - That my soul may not be silenced, may not be struck dumb too early; - That I may live and thank Ye, O Heavenly Powers, - With joyful songs through all the hurrying days. - Thank ye for gifts of the past, for the joys of vanished Youth— - And then, pray, take me, the lonely one, - Graciously, unto yourselves.” - -These poems describe more plainly than could be depicted with meagre -words the persistent arrest and the constantly growing estrangement from -life, the gradual deep immersion into the maternal abyss of the -individual being. The apocalyptic song of Patmos is strangely related to -these songs of retrogressive longing. It enters as a dismal guest -surrounded by the mist of the depths, the gathering clouds of insanity, -bred through the mother. In it the primitive thoughts of the myth, the -suggestion clad in symbols, of the sun-like death and resurrection of -life, again burst forth. Similar things are to be found in abundance -among sick people of this sort. - -I reproduce some significant fragments from Patmos: - - “Near is the God - And hard to comprehend, - But where Danger threatens - The Rescuer appears.” - -These words mean that the libido has now sunk to the lowest depths, -where “the danger is great.” (Faust, Part II, Mother scene.) There “the -God is near”; there man may find the inner sun, his own nature, sun-like -and self-renewing, hidden in the mother-womb like the sun in the -nighttime: - - “... In Chasms - And in darkness dwell - The eagles; and fresh and fearlessly - The Sons of the Alps pass swiftly over the abyss - Upon lightly swinging bridges.” - -With these words the dark phantastic poem passes on. The eagle, the bird -of the sun, dwells in darkness—the libido has hidden itself, but high -above it the inhabitants of the mountains pass, probably the gods (“Ye -are walking above in the light”), symbols of the sun wandering across -the sky, like the eagle flying over the depths: - - “... Above and around are reared - The summits of Time, - And the loved ones, though near, - Live on deeply separated mountains. - So give us waters of innocence, - And give us wings of true understanding, - With which to pass across and to return again.” - -The first is a gloomy picture of the mountains and of time—although -caused by the sun wandering over the mountains, the following picture a -nearness, and at the same time separation, of the lovers, and seems to -hint at life in the underworld,[796] where he is united with all that -once was dear to him, and yet cannot enjoy the happiness of reunion, -because it is all shadows and unreal and devoid of life. Here the one -who descends drinks the waters of innocence, the waters of childhood, -the drink of rejuvenation,[797] so wings may grow, and, winged, he may -soar up again into life, like the winged sun, which arises like a swan -from the water (“Wings, to pass across and to return again”): - - “... So I spoke, and lo, a genie - Carried me off, swifter than I had imagined, - And farther than ever I had thought - From my own house! - It grew dark - As I went in the twilight. - The shadowy wood, - And the yearning brooks of my home-land - Grew vague behind me— - And I knew the country no longer.” - -After the dark and obscure words of the introduction, wherein the poet -expresses the prophecy of what is to come, the sun journey begins -(“night journey in the sea”) towards the east, towards the ascent, -towards the mystery of eternity and rebirth, of which Nietzsche also -dreams, and which he expressed in significant words: - - “Oh, how could I not be ardent for eternity, and for the nuptial ring - of rings—the ring of the return! Never yet have I found the woman from - whom I wish children, unless she would be this woman whom I love; for - I love thee, O eternity.” - -Hölderlin expresses this same longing in a beautiful symbol, the -individual traits of which are already familiar to us: - - “... But soon in a fresh radiance - Mysteriously - Blossoming in golden smoke, - With the rapidly growing steps of the sun, - Making a thousand summits fragrant, - Asia arose! - And, dazzled, - I sought one whom I knew; - For unfamiliar to me were the broad roads, - Where from Tmolus - Comes the gilded Pactol, - And Taurus stands and Messagis— - And the gardens are full of flowers. - But high up in the light - The silvery snow gleams, a silent fire; - And, as a symbol of eternal life, - On the impassable walls, - Grows the ancient ivy.[798] - And carried by columns of living cedars and laurels - Are the solemn, divinely built palaces.” - -The symbol is apocalyptic, the maternal city in the land of eternal -youth, surrounded by the verdure and flowers of imperishable -spring.[799] The poet identifies himself here with John, who lived on -Patmos, who was once associated with “the sun of the Highest,” and saw -him face to face: - - “There at the Mystery of the Vine they met, - There at the hour of the Holy Feast they gathered, - And—feeling the approach of Death in his great, quiet soul, - The Lord, pouring out his last love, spoke, - And then he died. - Much could be said of it— - How his triumphant glance, - The happiest of all, - Was seen by his companions, even at the last. - - · · · · · - - Therefore he sent the Spirit unto them, - And the house trembled, solemnly; - And, with distant thunder, - The storm of God rolled over the cowering heads - Where, deep in thought, - The heroes of death were assembled.... - Now, when he, in parting, - Appeared once more before them, - Then the kingly day, the day of the sun, was put out, - And the gleaming sceptre, formed of his rays, - Was broken—and suffered like a god itself. - Yet it shall return and glow again - When the right time comes.” - -The fundamental pictures are the sacrificial death and the resurrection -of Christ, like the self-sacrifice of the sun, which voluntarily breaks -its sceptre, the fructifying rays, in the certain hope of resurrection. -The following comments are to be noted in regard to “the sceptre of -rays”: Spielrein’s patient says, “God pierces through the earth with his -rays.” The earth, in the patient’s mind, has the meaning of woman. She -also comprehends the sunbeam in mythologic fashion as something solid: -“Jesus Christ has shown me his love, by striking against the window with -a sunbeam.” Among other insane patients I have come across the same idea -of the solid substance of the sunbeam. Here there is also a hint of the -phallic nature of the instrument which is associated with the hero. -Thor’s hammer, which, cleaving the earth, penetrates deeply into it, may -be compared to the foot of Kaineus. The hammer is retained in the -interior of the earth, like the treasure, and, in the course of time, it -gradually comes again to the surface (“the treasure blooms”), meaning -that it was born again from the earth. (Compare what has been said -concerning the etymology of “swelling.”) On many monuments Mithra holds -a peculiar object in his hands, which Cumont compares to a half-filled -tube. Dieterich proves from his papyrus text that the object is the -shoulder of the bull, the bear constellation. The shoulder has an -indirect phallic meaning, for it is the part which is wanting in Pelops. -Pelops was slaughtered by his father, Tantalus, dismembered, and boiled -in a kettle, to make a meal for the gods. Demeter had unsuspectingly -eaten the shoulder from this feast, when Zeus discovered the outrage. He -had the pieces thrown back into the kettle, and, with the help of the -life-dispensing Clotho, Pelops was regenerated, and the shoulder which -was missing was replaced by an ivory one. This substitution is a close -parallel to the substitution of the missing phallus of Osiris. Mithra is -represented in a special ceremony, holding the bull’s shoulder over Sol, -his son and vice-regent. This scene may be compared to a sort of -dedication, or accolade (something like the ceremony of confirmation). -The blow of the hammer as a generating, fructifying, inspiring function -is retained as a folk-custom and expressed by striking with the twig of -life, which has the significance of a charm of fertility. In the -neuroses, the sexual meaning of castigation plays an important part, for -among many children castigation may elicit a sexual orgasm. The ritual -act of striking has the same significance of generating (fructifying), -and is, indeed, merely a variant of the original phallic ceremonial. Of -similar character to the bull’s shoulder is the cloven hoof of the -devil, to which a sexual meaning also appertains. The ass’s jawbone -wielded by Samson has the same worth. In the Polynesian Maui myth the -jawbone, the weapon of the hero, is derived from the man-eating woman, -Muriranga-whenua, whose body swells up enormously from lusting for human -flesh (Frobenius). Hercules’ club is made from the wood of the maternal -olive tree. Faust’s key also “knows the mothers.” The libido springs -from the mother, and with this weapon alone can man overcome death. - -It corresponds to the phallic nature of the ass’s jawbone, that at the -place where Samson threw it God caused a spring to gush forth[800] -(springs from the horse’s tread, footsteps, horse’s hoof). To this -relation of meanings belongs the magic wand, the sceptre in general. -Σκῆτρον belongs to σκᾶπος, σκηπάνων, σκήπων = staff; σκηπτός = -stormwind; Latin _scapus_ = shaft, stock, scapula, shoulder; Old High -German _Scaft_ = spear, lance.[801] We meet once more in this -compilation those connections which are already well known to us: -Sun-phallus as tube of the winds, lance and shoulder-blade. - -The passage from Asia through Patmos to the Christian mysteries in the -poem of Hölderlin is apparently a superficial connection, but in reality -a very ingenious train of thought; namely, the entrance into death and -the land beyond as a self-sacrifice of the hero, for the attainment of -immortality. At this time, when the sun has set, when love is apparently -dead, man awaits in mysterious joy the renewal of all life: - - “... And Joy it was - From now on - To live in the loving night and see - The eyes of innocence hold the unchanging - Depths of all wisdom.” - -Wisdom dwells in the depths, the wisdom of the mother: being one with -it, insight is obtained into the meaning of deeper things, into all the -deposits of primitive times, the strata of which have been preserved in -the soul. Hölderlin, in his diseased ecstasy, feels once more the -greatness of the things seen, but he does not care to bring up to the -light of day that which he had found in the depths—in this he differs -from Faust. - - “And it is not an evil, if a few - Are lost and never found, and if the speech - Conceals the living sound; - Because each godly work resembles ours; - And yet the Highest does not plan it all— - The great pit bears two irons, - And the glowing lava of Aetna.... - Would I had the power - To build an image and see the Spirit— - See it as it was!” - -He allows only one hope to glimmer through, formed in scanty words: - - “He wakes the dead; - They who are not enchained and bound, - They who are not unwrought. - ... And if the Heavenly Ones - Now, as I believe, love me— - ... Silent is his sign[802] - In the dusky sky. And one stands under it - His whole life long—for Christ still lives.” - -But, as once Gilgamesh, bringing back the magic herb from the west land, -was robbed of his treasure by the demon serpent, so does Hölderlin’s -poem die away in a painful lament, which betrays to us that no -victorious resurrection will follow his descent to the shadows: - - “... Ignominiously - A power tears our heart away, - For sacrifices the heavenly ones demand.” - -This recognition, that man must sacrifice the retrogressive longing (the -incestuous libido) before the “heavenly ones” tear away the sacrifice, -and at the same time the entire libido, came too late to the poet. -Therefore, I take it to be a wise counsel which the unconscious gives -our author, to sacrifice the infantile hero. This sacrifice is best -accomplished, as is shown by the most obvious meaning, through a -complete devotion to life, in which all the libido unconsciously bound -up in familial bonds, must be brought outside into human contact. For it -is necessary for the well-being of the adult individual, who in his -childhood was merely an atom revolving in a rotary system, to become -himself the centre of a new system. That such a step implies the -solution or, at least, the energetic treatment of the individual sexual -problem is obvious, for unless this is done the unemployed libido will -inexorably remain fixed in the incestuous bond, and will prevent -individual freedom in essential matters. Let us keep in mind that -Christ’s teaching separates man from his family without consideration, -and in the talk with Nicodemus we saw the specific endeavor of Christ to -procure activation of the incest libido. Both tendencies serve the same -goal—the liberation of man; the Jew from his extraordinary fixation to -the family, which does not imply higher development, but greater -weakness and more uncontrolled incestuous feeling, produced the -compensation of the compulsory ceremonial of the cult and the religious -fear of the incomprehensible Jehovah. When man, terrified by no laws and -no furious fanatics or prophets, allows his incestuous libido full play, -and does not liberate it for higher purposes, then he is under the -influence of unconscious compulsion. For compulsion is the unconscious -wish. (Freud.) He is under the dominance of the libido εἱμαρμένη[803] -and his destiny does not lie in his own hands; his adventures, Τύχαι καὶ -Μοῖραι,[804] fall from the stars. His unconscious incestuous libido, -which thus is applied in its most primitive form, fixes the man, as -regards his love type, in a corresponding primitive stage, the stage of -ungovernableness and surrender to the emotions. Such was the psychologic -situation of the passing antiquity, and the Redeemer and Physician of -that time was he who endeavored to educate man to the sublimation of the -incestuous libido.[805] The destruction of slavery was the necessary -condition of that sublimation, for antiquity had not yet recognized the -duty of work and work as a duty, as a social need of fundamental -importance. Slave labor was compulsory work, the counterpart of the -equally disastrous compulsion of the libido of the privileged. It was -only the obligation of the individual to work which made possible in the -long run that regular “drainage” of the unconscious, which was inundated -by the continual regression of the libido. Indolence is the beginning of -all vice, because in a condition of slothful dreaming the libido has -abundant opportunity for sinking into itself, in order to create -compulsory obligations by means of regressively reanimated incestuous -bonds. The best liberation is through _regular work_.[806] Work, -however, is salvation only when it is a free act, and has in itself -nothing of infantile compulsion. In this respect, religious ceremony -appears in a high degree as organized inactivity, and at the same time -as the forerunner of modern work. - -Miss Miller’s vision treats the problem of the sacrifice of the -infantile longing, in the first place, as an individual problem, but if -we cast a glance at the form of this presentation, then we will become -aware that here it must concern something, which is also a problem of -humanity in general. For the symbols employed, the serpent which killed -the horse[807] and the hero voluntarily sacrificing himself, are -primitive figures of phantasies and religious myths streaming up from -the unconscious. - -In so far as the world and all within it is, above all, a thought, which -is credited with transcendental “substance” through the empirical need -of the same, there results from the sacrifice of the regressive libido -the creation of the world; and, psychologically speaking, the world in -general. For him who looks backward the world, and even the infinite -starry sky, is the mother[808] who bends over and encloses him on all -sides, and from the renunciation of this idea and from the longing for -this idea arises the image of the world. From this most simple -fundamental thought, which perhaps appears strange to us only because it -is conceived according to the _principle of desire and not the principle -of reality_,[809] results the significance of the cosmic sacrifice. A -good example of this is the slaying of the Babylonian primitive mother -Tiâmat, the dragon, whose body is destined to form the heaven and the -earth. We come upon this thought in its most complete form in Hindoo -philosophy of the most ancient date; namely, in songs of Rigveda. In -Rigveda 10: 81, 4, the song inquires: - - “What was the tree, what wood in sooth produced it, from which they - fashioned out the earth and heaven? - Ye thoughtful men inquire within your spirit, whereon he stood when he - established all things.” - -Viçvakarman, the All-Creator, who created the world from the unknown -tree, did so as follows: - - “He who, sacrificing, entered into all these beings - As a wise sacrificer, our Father, who, - Striving for blessings through prayer, - Hiding his origin, - Entered this lowly world, - What and who has served him - As a resting-place and a support?”[810] - -Rigveda 10: 90, gives answer to these questions. Purusha is the primal -being who - - “... covered earth on every side and - Spread ten fingers’ breadth beyond.” - -One sees that Purusha is a sort of Platonic world soul, who surrounds -the world from without. Of Purusha it is said: - - “Being born he overtopped the earth - Before, behind, and in all places.” - -The mother symbolism is plain, it seems to me, in the idea of Purusha. -He represents the mother-imago and the libido of the child clinging to -her. From this assumption all that follows is very easily explained: - - “As sacrificial animal on the bed of straw - Was dedicated the Purusha, - Who was born on the straw, - Whom the Gods, the Blest, and the Wise, - Meeting there, sacrificed.” - -This verse is very remarkable; if one wishes to stretch this mythology -out on the procrustean bed of logic, sore violence would have to be -committed. It is an incredibly phantastic conception that, beside the -gods, ordinary “wise men” unite in sacrificing the primitive being, -aside from the circumstance that, beside the primitive being, nothing -had existed in the beginning (that is to say, before the sacrifice), as -we shall soon see. If the great mystery of the mother sacrifice is meant -thereby, then all becomes clear: - - “From that great general sacrifice - The dripping fat was gathered up. - He formed the creatures of the air, - And animals both wild and tame. - From that great general sacrifice - Richas and Sama-hymns were born; - Therefrom the metres were produced, - The Yajus had its birth from it. - - “The moon was gendered from his mind - And from his eye the Sun had birth; - Indra and Agni from his mouth - Were born, and Vâyu from his breath. - - “Forth from his navel came midair; - The sky was fashioned from his head; - Earth from his feet, and from his ears - The regions. Thus they formed the worlds.” - -It is evident that by this is meant not a physical, but a psychological -cosmogony. The world arises when man discovers it. He discovers it when -he sacrifices the mother; that is to say, when he has freed himself from -the midst of his unconscious lying in the mother. That which impels him -forward to this discovery may be interpreted psychologically as the -so-called “Incest barrier” of Freud. The incest prohibition places an -end to the childish longing for the food-giving mother, and compels the -libido, gradually becoming sexual, into the path of the biological aim. -The libido forced away from the mother by the incest prohibition seeks -for the sexual object in the place of the forbidden mother. In this -wider psychologic sense, which expresses itself in the allegoric -language of the “incest prohibition,” “mother,” etc., must be understood -Freud’s paradoxical sentence, “Originally we have known only sexual -objects.”[811] This sentence must be understood psychologically -throughout, in the sense of a world image created from within outwards, -which has, in the first place, nothing to do with the so-called -“objective” idea of the world. This is to be understood as a new edition -of the subjective idea of the world corrected by reality. Biology, as a -science of objective experience, would have to reject unconditionally -Freud’s proposition, for, as we have made clear above, the function of -reality can only be partly sexual; in another equally important part it -is self-preservation. The matter appears different for that thought -which accompanies the biological function as an epiphenomenon. As far as -our knowledge reaches, the individual act of thought is dependent wholly -or in greatest part on the existence of a highly differentiated brain, -whereas the function of reality (adaptation to reality) is something -which occurs in all living nature as wholly independent from the act of -thought. This important proposition of Freud’s applies only to the act -of thought, for thinking, as we may recognize from manifold traces, -arose dynamically from the libido, which was split off from the original -object at the “incest barrier” and became actual when the first budding -sexual emotions began to flow in the current of the libido which goes to -the mother. Through the incest barrier the sexual libido is forced away -from the identification with the parents, and introverted for lack of -adequate activity. It is the sexual libido which forces the growing -individual slowly away from his family. If this necessity did not exist, -then the family would always remain clustered together in a solid group. -Hence the neurotic always renounces a complete erotic experience,[812] -in order that he may remain a child. Phantasies seem to arise from the -introversion of the sexual libido. Since the first childish phantasies -most certainly do not attain the quality of a conscious plan, and as -phantasies likewise (even among adults) are almost always the direct -derivates of the unconscious, it is, therefore, highly probable that the -first phantastic manifestations arise from an act of regression. As we -illustrated earlier, the regression goes back to the presexual stage, as -many traces show. Here the sexual libido obtains again, so to speak, -that universal capacity of application, or capacity for displacement, -which it actually possessed at that stage when the sexual application -was not yet discovered. Naturally, no adequate object is found in the -presexual stage for the regressive sexual libido, but only surrogates, -which always leave a wish; namely, the wish to have the surrogate as -similar as possible to the sexual goal. This wish is secret, however, -for it is really an incest wish. The unsatisfied unconscious wish -creates innumerable secondary objects, symbols for the primitive object, -the mother (as the Rigveda says, the creator of the world, “hiding his -origin,” enters into things). From this the thought or the phantasies -proceed, as a desexualized manifestation of _an originally sexual -libido_. - -From the standpoint of the libido, the term “incest barrier” corresponds -to one aspect, but the matter, however, may be considered from another -point of view. - -The time of undeveloped sexuality, about the third and the fourth year, -is, at the same time, considered externally, the period when the child -finds himself confronted with increased demands from the world of -reality. He can walk, speak and independently attend to a number of -other things. He sees himself in a relation to a world of unlimited -possibilities, but in which he dares to do little or nothing, because he -is as yet too much of a baby and cannot get on without his mother. At -this time mother should be exchanged for the world. Against this the -past rises as the greatest resistance; this is always so whenever man -would undertake a new adaptation. In spite of all evidence and against -all conscious resolutions, the unconscious (the past) always enforces -its standpoint as resistance. In this difficult position, precisely at -this period of developing sexuality, we see the dawning of the mind. The -problem of the child at this period is the discovery of the world and of -the great transsubjective reality. For that he must lose the mother; -every step out into the world means a step away from the mother. -Naturally, all that which is retrogressive in men rebels against this -step, and energetic attempts are made against this adaptation in the -first place. Therefore, this period of life is also that in which the -first clearly developed neuroses arise. The tendency of this age is one -directly opposed to that of dementia præcox. The child seeks to win the -world and to leave the mother (this is a necessary result). The dementia -præcox patient, however, seeks to leave the world and to regain the -subjectivity of childhood. We have seen that in dementia præcox the -recent adaptation to reality is replaced by an archaic mode of -adaptation; that is to say, the recent idea of the world is rejected in -favor of an archaic idea of the world. When the child renounces his task -of adaptation to reality, or has considerable difficulties in this -direction, then we may expect that the recent adaptation will again be -replaced by archaic modes of adaptation. It would, therefore, be -conceivable that through regression in children archaic products would -naturally be unearthed; that is to say, old ways of functioning of the -thought system, which is inborn with the brain differentiation, would be -awakened. - -According to my available but as yet unpublished material, a remarkably -archaic and at the same time generally applicable character seems to -appertain to infantile phantasy, quite comparable with the products of -dementia præcox. It does not seem improbable that through regression at -this age those same associations of elements and analogies are -reawakened which formerly constituted the archaic idea of the world. -When we now attempt to investigate the nature of these elements, a -glance at the psychology of myths is sufficient to show us that the -archaic idea was chiefly sexual anthropomorphism. It appears that these -things in the unconscious childish phantasy play an extraordinary rôle, -as we can recognize from examples taken at random. Just as the sexualism -of neuroses is not to be taken literally but as regressive phantasy and -symbolic compensation for a recent unachieved adaptation, so is the -sexualism of the early infantile phantasy, especially the incest -problem, a regressive product of the revival of the archaic modes of -function, outweighing actuality. On this account I have expressed myself -very vaguely in this work, I am sure, in regard to the incest problem. -This is done in order not to be responsible for the idea that I -understand by it a gross sexual inclination towards the parents. The -true facts of the case are much more complicated, as my investigations -point out. Originally incest probably never possessed particularly great -significance as such, because cohabitation with an old woman for all -possible motives could hardly be preferred to mating with a young woman. -It seems that the mother has acquired incestuous significance only -psychologically. Thus, for example, the incestuous unions of antiquity -were not a result of a love inclination, but of a special superstition, -which is most intimately bound up with the mythical ideas here treated. -A Pharaoh of the second dynasty is said to have married his sister, his -daughter and his granddaughter; the Ptolemies were accustomed also to -marriage with sisters; Kambyses married his sister; Artaxerxes married -his two daughters; Qobad I (sixth century A. D.) married his daughter. -The Satrap Sysimithres married his mother. These incestuous unions are -explained by the circumstance that in the Zend Avesta the marriage of -relatives was directly commanded;[813] it emphasized the resemblance of -rulers to the divinity, and, therefore, was more of an artificial than a -natural arrangement, because it originated more from a theoretical than -from a biological inclination. (A practical impetus towards that lay -often in the peculiar laws of inheritance left over from the _Mutter -recht_, “maternal right” [matriarchal], period.) The confusion which -certainly frequently involved the barbarians of antiquity in regard to -the choice of their sexual objects cannot very well be measured by the -standard of present-day love psychology. In any case, the incest of the -semi-animal past is in no way proportionate to the enormous significance -of the incest phantasy among civilized people. This disproportion -enforces the assumption that the incest prohibition which we meet even -amongst relatively lower races concerns rather the mythical ideas than -the biological damage; therefore, the ethnical prohibition almost always -concerns the mother and seldom the father. Incest prohibition can be -understood, therefore, as a result of regression, and as the result of a -libidinous anxiety, which regressively attacks the mother. Naturally, it -is difficult or impossible to say from whence this anxiety may have -come. I merely venture to suggest that it may have been a question of a -primitive separation of the pairs of opposites which are hidden in the -will of life: the will for life and for death. It remains obscure what -adaptation the primitive man tried to evade through introversion and -regression to the parents; but, according to the analogy of the soul -life in general, it may be assumed that the libido, which disturbed the -initial equilibrium of becoming and of ceasing to be, had been stored up -in the attempt to make an especially difficult adaptation, and from -which it recedes even to-day. - -After this long digression, let us turn back to the song of the Rigveda. -Thinking and a conception of the world arose from a shrinking back from -stern reality, and it is only after man has regressively assured himself -again of the protective parental power[814] that he enters life wrapped -in a dream of childhood shrouded in magic superstitions; that is to say, -“thinking,”[815] for he, timidly sacrificing his best and assuring -himself of the favor of the invisible powers, step by step develops to -greater power, in the degree that he frees himself from his -retrogressive longing and the original lack of harmony in his being. - -Rigveda 10, 90, concludes with the exceedingly significant verse, which -is of greatest importance for the Christian mysteries as well: - - “Gods, sacrificing, rendered homage to the sacrifice: these were the - earliest holy ordinances, - The mighty ones attained the height of heaven, there where the Sâdhyas, - goddesses of old, are dwelling.” - -Through the sacrifice a fulness of power was attained, which extends up -to the power of the “parents.” Thus the sacrifice has also the meaning -of a psychologic maturation process. - -In the same manner that the world originated through sacrifice, through -the renunciation of the retrospective mother libido, thus, according to -the teachings of the Upanishads, is produced the new condition of man, -which may be termed the immortal. This new condition is again attained -through a sacrifice; namely, through the sacrificial horse which is -given a cosmic significance in the teaching of the Upanishads. What the -sacrificial horse means is told by Brihadâranyaka-Upanishad 1: 1: - - “_Om!_ - - “1. The dawn is truly the head of the sacrificial horse, the sun his - eye, the wind his breath, his mouth the all-spreading fire, the year - is the body of the sacrificial horse. The sky is his back, the - atmosphere his body cavity, the earth the vault of his belly, the - poles are his sides, the space between the poles his ribs, the seasons - his limbs, the months and half-months his joints, day and night his - feet, the stars his bones, the clouds his flesh, the food, which he - digests, are the deserts; the rivers, his veins; liver and lungs, the - mountains; the herbs and trees, his hair; the rising sun is his - forepart, the setting sun his hind-part. When he shows his teeth, that - is lightning; when he trembles, that is thunder; when he urinates, - that is rain; his voice is speech. - - “2. The day, in truth, has originated for the horse as the sacrificial - dish, which stands before him; his cradle is in the world-sea towards - the East; the night has originated for him as the sacrificial dish, - which stands behind him; its cradle is in the world-sea of the - evening; these two dishes originated in order to surround the horse. - As a charger he generated the gods, as champion he produced the - Gandharvas, as a racer the demons, as horse mankind. The Ocean is his - relative, the ocean his cradle.” - -As Deussen remarks, the sacrificial horse has the significance of a -_renunciation of the universe_. When the horse is sacrificed, then the -world is sacrificed and destroyed, as it were—a train of thought which -Schopenhauer also had in mind, and which appears as a product of a -diseased mind in Schreber.[816] The horse in the above text stands -between two sacrificial vessels, from one of which it comes and to the -other of which it goes, just as the sun passes from morning to evening. -The horse, therefore, signifies the libido, which has passed into the -world. We previously saw that the “mother libido” must be sacrificed in -order to produce the world; here the world is destroyed by the repeated -sacrifice of the same libido, which once belonged to the mother. The -horse can, therefore, be substituted as a symbol for this libido, -because, as we saw, it had manifold connections with the mother.[817] -The sacrifice of the horse can only produce another state of -introversion, which is similar to that before the creation of the world. -The position of the horse between the two vessels, which represent the -producing and the devouring mother, hint at the idea of life enclosed in -the ovum; therefore, the vessels are destined to “surround” the horse. -That this is actually so the Brihadâranyaka-Upanishad 3: 3 proves: - - “1. From where have the descendants of Parikshit come, that I ask - thee, Yâjñavalkya! From where came the descendants of Parikshit? - - “2. Yâjñavalkya spake: ‘He has told thee, they have come from where - all come, who offer up the sacrificial horse. That is to say, this - world extends so far as two and thirty days of the chariot of the Gods - (the sun) reach. This (world) surrounds the earth twice around. This - earth surrounds the ocean twice around. There is, as broad as the edge - of a razor or as the wing of a fly, a space between (the two shells of - the egg of the world). These were brought by Indra as a falcon to the - wind: and the wind took them up into itself and carried them where - were the offerers of the sacrificial horse. Somewhat like this he - spoke (Gandharva to thee) and praised the wind.’ - - “Therefore is the wind the special (vyashti) and the wind the - universal (samashti). He, who knows this, defends himself from dying - again.” - -As this text tells us, the offerers of the sacrificial horse come in -that _narrowest fissure_ between the shells of the egg of the world, at -that place, where the shells _unite and where they are divided_. The -fissure (_vagina_) in the maternal world soul is designated by Plato in -“Timaeus” by Χ, the symbol of the cross. Indra, who as a falcon has -stolen the soma (the treasure attainable with difficulty), brings, as -Psychopompos, the souls to the wind, to the generating pneuma, which -carries them forward to the fissure or vagina, to the point of union, to -the entrance into the maternal egg. This train of thought of the Hindoo -philosophy briefly and concisely summarizes the sense of innumerable -myths; at the same time it is a striking example of the fact that -philosophy is internally nothing else but a refined and sublimated -mythology. It is brought to this refined state by the influence of the -corrector of reality.[818] We have emphasized the fact that in the -Miller drama the horse is the first to die, as the animal brother of the -hero. (Corresponding to the early death of the half-animal Eabani, the -brother friend of Gilgamesh.) This sacrificial death recalls the whole -category of mythological animal sacrifices. Volumes could be filled with -parallels, but we must limit ourselves here to suggestions. The -sacrificial animal, where it has lost the primitive meaning of the -simple sacrificial gift, and has taken a higher religious significance, -stands in a close relation to both the hero and the divinity. The animal -represents the god himself;[819] thus the bull[820] represents Zagreus, -Dionysus and Mithra; the lamb represents Christ,[821] etc. As we are -aware, the animal symbols represent the animal libido. The sacrifice of -the animal means, therefore, the sacrifice of the animal nature. This is -most clearly expressed in the religious legend of Attis. Attis is the -son lover of the divine mother, Agdistis Cybele. Agdistis was -characteristically androgynous,[822] as symbol of the mother-libido, -like the tree; really a clear indication that the mother-imago has in -addition to the significance of the likeness of the real mother the -meaning of the mother of humanity, the libido in general. Driven mad by -the insanity-breeding mother enamored of him, he emasculates himself, -and that under a pine tree. (The pine tree plays an important rôle in -his service. Every year a pine tree was wreathed about and upon it an -image of Attis was hung, and then it was cut down, which represents the -castration.) The blood, which spurted to the earth, was transformed into -budding violets. Cybele now took this pine tree, bore it into her cavern -and there wept over it. (Pietà.) The chthonic mother takes her son with -her into the cavern—namely, into the womb—according to another version. -Attis was transformed into the pine tree. The tree here has an -essentially phallic meaning; on the contrary, the attaching of the image -of Attis to the tree refers also to the maternal meaning. (“To be -attached to the mother.”) In Ovid (“Metamorphoses,” Book X) the pine -tree is spoken of as follows: - - “Grata deum matri, siquidem Cybeleius Attis - Exuit hac hominem, truncoque induruit illo.”[823] - -The transformation into the pine tree is evidently a burial in the -mother, just as Osiris was overgrown by the heather. Upon the Attis -bas-relief of Coblenz Attis appears _growing out of a tree_, which is -interpreted by Mannhardt as the “life-principle” of vegetation inherent -in the tree. It is probably a tree birth, just as with Mithra. (Relief -of Heddernheim.) As Firmicus observes, in the Isis and Osiris cult and -also in the cult of the virgin Persephone, tree and image had played a -rôle.[824] Dionysus had the surname Dendrites, and in Boeotia he is said -to have been called ἔνδενδρος, meaning “in a tree.” (At the birth of -Dionysus, Megaira planted the pine tree on the Kithairon.) The Pentheus -myth bound up with the Dionysus legend furnishes the remarkable and -supplementary counterpart to the death of Attis, and the subsequent -lamentation. Pentheus,[825] curious to espy the orgies of the Maenades, -_climbed upon a pine tree_, but he was observed by his mother; the -Maenades cut down the tree, and Pentheus, taken for an animal, was torn -by them in frenzy,[826] his own mother being the first to rush upon him. -In this myth the phallic meaning of the tree (cutting down, castration) -and its maternal significance (mounting and the sacrificial death of the -son) is present; at the same time the supplementary counterpart to the -Pietà is apparent, the “terrible mother.” The feast of Attis was -celebrated as a lamentation and then as a joy in the spring. (Good -Friday and Easter.) The priests of Attis-Cybele worship were often -eunuchs, and were called Galloi.[827] The archigallus was called Atys -(Attis).[828] Instead of the animal castration, the priests merely -scratched their arms until they bled. (Arm in place of phallus, “the -twisting of arms.”) A similar symbolism of the sacrificial impulse is -met in the Mithraic religion, where essential parts of the mysteries -consist in the catching and the subduing of the bull. - -A parallel figure to Mithra is the primitive man Gayomard. He was -created together with his bull, and the two lived for six thousand years -in a blissful state. But when the world came into the cycle of the -seventh sign of the Zodiac (Libra) the evil principle entered. Libra is -astrologically the so-called positive domicile of Venus; the evil -principle, therefore, came under the dominion of the goddess of love -(destruction of the sun-hero through the mother-wife—snake, whore, etc). -As a result, after thirty years, Gayomard and his bull died. (The trials -of Zartusht lasted also thirty years; compare the span of Christ’s -life.) Fifty-five species of grain came from the dead bull, twelve kinds -of salubrious plants, etc. The sperma of the bull entered into the moon -for purification, but the sperma of Gayomard entered into the sun. This -circumstance possibly suggests a rather feminine meaning of bull. Gosh -or Drvâçpa is the soul of the bull, and was worshipped as a female -divinity. She would not, at first, from diffidence, become the goddess -of the herds, until the coming of Zarathustra was announced to her as -consolation. This has its parallel in the Hindoo Purâna, where the -coming of Krishna was promised the earth. (A complete analogy to -Christ.[829]) She, too, travels in her chariot, like Ardvîçûra, the -goddess of love. The soul of the bull is, therefore, decidedly feminine. -This myth of Gayomard repeats only in an altered form the primitive -conception of the closed ring of a male-female divinity, self-begetting -and forth-bringing. - -Like the sacrificial bull, the fire, the sacrifice of which we have -already discussed in Chapter III, has a feminine nature among the -Chinese, according to the commentaries[830] of the philosopher -Tschwang-Tse: - - “The spirit of the hearth is called Ki. He is clad in bright red, - which resembles fire, and appears as a lovely, attractive maiden.” - -In the “Book of Rites” it is said: - - “Wood is burned in the flames for the spirit of Au. This sacrifice to - Au is a sacrifice to old departed women.” - -These spirits of the hearth and fire are the souls of departed cooks -and, therefore, are called “old women.” The kitchen god develops from -this pre-Buddhistic tradition and becomes later (male sex) the ruler of -the family and the _mediator between family and god_. Thus the old -feminine fire spirit becomes a species of Logos. (Compare with this the -remarks in Chapter III.) - -From the bull’s sperma the progenitors of the cattle came, as well as -two hundred and seventy-two species of useful animals. According to -Mînôkhired, Gayomard had destroyed the Dév Azûr, who was considered the -demon of evil appetites.[831] In spite of the efforts of Zarathustra, -this demon remained longest on the earth. He was destroyed at last at -the resurrection, like Satan in the Apocalypse of John. In another -version it is said that Angromainyus and the serpent were left until the -last, so as to be destroyed by Ahuramazda himself. According to a -surmise by Kern, Zarathustra may mean “golden-star” and be identical -with Mithra. Mithra’s name is connected with neo-Persian _Mihr_, which -means “sun and love.” - -In Zagreus we see that the bull is also identical with the god; hence -the bull sacrifice is a god sacrifice, but on a primitive stage. The -animal symbol is, so to speak, only a part of the hero; he sacrifices -only his animal; therefore, symbolically, renounces only his animal -nature. The internal participation in the sacrifice[832] is expressed -excellently in the anguished ecstatic countenance of the bull-slaying -Mithra. He does it willingly and unwillingly[833] hence the somewhat -hysterical expression which has some similarity to the well-known -mawkish countenance of the Crucified of Guido Reni. Benndorf says:[834] - - “The features, which, especially in the upper portion, bear an - absolutely ideal character, have an extremely morbid expression.” - -Cumont[835] himself says of the facial expression of the Tauroctonos: - - “The countenance, which may be seen in the best reproductions, is that - of a young man of an almost feminine beauty; the head has a quantity - of curly hair, which, rising up from the forehead, surrounds him as - with a halo; the head is slightly tilted backwards, so that the glance - is directed towards the heavens, and the contraction of the brows and - the lips give a strange expression of sorrow to the face.”[836] - -The Ostian head of Mithra Tauroctonos, illustrated in Cumont, has, -indeed, an expression which we recognize in our patients as one of -sentimental resignation. _Sentimentality is repressed brutality._ Hence -the exceedingly sentimental pose, which had its counterpart in the -symbolism of the shepherd and the lamb of contemporaneous Christianity, -with the addition of infantilism.[837] - -Meanwhile, it is only his animal nature which the god sacrifices; that -is to say, his sexuality,[838] always in close analogy to the course of -the sun. We have learned in the course of this investigation that the -part of the libido which erects religious structures is in the last -analysis fixed in the mother, and really represents that tie through -which we are permanently connected with our origin. Briefly, we may -designate this amount of libido as “Mother Libido.” As we have seen, -this libido conceals itself in countless and very heterogeneous symbols, -also in animal images, no matter whether of masculine or feminine -nature—differences of sex are at bottom of a secondary value and -psychologically do not play the part which might be expected from a -superficial observation. - -The annual sacrifice of the maiden to the dragon probably represented -the most ideal symbolic situation. In order to pacify the anger of the -“terrible mother” the most beautiful woman was sacrificed as symbol of -man’s libido. Less vivid examples are the sacrifice of the first-born -and various valuable domestic animals. A second ideal case is the -self-castration in the service of the mother (Dea Syria, etc.), a less -obvious form of which is circumcision. By that at least only a portion -is sacrificed.[839] With these sacrifices, the object of which in ideal -cases is to symbolize the libido drawing away from the mother, life is -symbolically renounced in order to regain it. By the sacrifice man -ransoms himself from the fear of death and reconciles the destroying -mother. In those later religions, where the hero, who in olden times -overcomes all evil and death through his labors, has become the divine -chief figure, he becomes the priestly sacrificer and the regenerator of -life. But as the hero is an imaginary figure and his sacrifice is a -transcendental mystery, the significance of which far exceeds the value -of an ordinary sacrificial gift, this deepening of the sacrificial -symbolism regressively resumes the idea of the human sacrifice. This is -partly due to the preponderance of phantastic additions, which always -take their subject-matter from greater depths, and partly due to the -higher religious occupation of the libido, which demanded a more -complete and equivalent expression. Thus the relation between Mithra and -his bull is very close. It is the hero himself in the Christian -mysteries who sacrifices himself voluntarily. The hero, as we have -sufficiently shown, is the infantile personality longing for the mother, -who as Mithra sacrifices the wish (the libido), and as Christ gives -himself to death both willingly and unwillingly. Upon the monuments of -the Mithraic religion we often meet a strange symbol: a crater (mixing -bowl) encoiled by a serpent, sometimes with a lion, who as antagonist -opposes the serpent.[840] It appears as if the two were fighting for the -crater. The crater symbolizes, as we have seen, the mother, the serpent -the resistance defending her, and the lion the greatest strength and -strongest will.[841] The struggle is for the mother. The serpent takes -part almost regularly in the Mithraic sacrifice of the bull, moving -towards the blood flowing from the wound. It seems to follow from that -that the life of the bull (blood) is sacrificed to the serpent. -Previously we have pointed out the mutual relationship between serpent -and bull, and found there that the bull symbolizes the living hero, the -shining sun, but that the serpent symbolizes the dead, buried or -chthonic hero, the invisible sun. As the hero is in the mother in the -state of death, the serpent is also, as the symbol of the fear of death, -the sign of the devouring mother. The sacrifice of the bull to the -serpent, therefore, signifies a willing renunciation of life, in order -to win it from death. Therefore, after the sacrifice of the bull, -wonderful fertility results. The antagonism between serpent and lion -over the crater is to be interpreted as a battle over the fruitful -mother’s womb, somewhat comparable to the more simple symbolism of the -Tishtriya song, where the demon Apaosha, the black horse, has possession -of the rain lake, and the white horse, Tishtriya, must banish him from -it. Death from time to time lays its destroying hand upon life and -fertility and the libido disappears, by entering into the mother, from -whose womb it will be born renewed. It, therefore, seems very probable -that the significance of the Mithraic bull sacrifice is also that of the -sacrifice of the mother who sends the fear of death. As the contrary of -the Occide moriturus is also intended here, so is the act of sacrifice -an impregnating of the mother; the chthonic snake demon drinks the -blood; that is to say, the libido (sperma) of the hero committing -incest. Life is thus immortalized for the hero because, like the sun, he -generates himself anew. After all the preceding materials, it can no -longer be difficult to recognize in the Christian mysteries the human -sacrifice, or the sacrifice of the son to the mother.[842] Just as Attis -emasculates himself on account of the mother, so does Christ himself -hang upon the tree of life,[843] the wood of martyrdom, the ἑκάτη,[844] -the chthonic mother, and by that redeems creation from death. By -entering again into the mother’s womb (Matuta, Pietà of Michelangelo) he -redeems in death the sin in life of the primitive man, Adam, in order -symbolically through his deed[845] to procure for the innermost and most -hidden meaning of the religious libido its highest satisfaction and most -pronounced expression. The martyrdom of Christ has in Augustine as well -actually the meaning of a Hierosgamos with the mother (corresponding to -the Adonis festival, where Venus and Adonis were laid upon the nuptial -couch): - - “Procedit Christus quasi sponsus de thalamo suo, præsagio nuptiarum - exiit ad campum sæculi; pervenit usque ad crucis torum (torus has the - meaning of bed, pillow, concubine, bier) et ibi firmavit ascendendo - conjugium: ubi cum sentiret anhelantem in suspiriis creaturam - commercio pietatis se pro conjuge dedit ad pœnam et copulavit sibi - perpetuo iure matronam.” - -This passage is perfectly clear. A similar death overtakes the Syrian -Melcarth, who, riding upon a sea horse, was annually burned. Among the -Greeks he is called Melicertes, and was represented riding upon a -dolphin. The dolphin is also the steed of Arion. We have learned to -recognize previously the maternal significance of dolphin, so that in -the death of Melcarth we can once more recognize the negatively -expressed Hierosgamos with the mother. (Compare Frazer “Golden Bough,” -IV, p. 87.) This figurative expression is of the greatest teleological -significance. Through its symbol it leads that libido which inclines -backward into the original, primitive and impulsive upwards to the -spiritual by investing it with a mysterious but fruitful function. It is -superfluous to speak of the effect of this symbol upon the unconscious -of Occidental humanity. A glance over history shows what creative forces -were released in this symbol.[846] - -The comparison of the Mithraic and the Christian sacrifice plainly shows -wherein lies the superiority of the Christian symbol; it is the frank -admission that not only are the lower wishes to be sacrificed, but the -whole personality. The Christian symbol demands complete devotion; it -compels a veritable self-sacrifice to a higher purpose, while the -Sacrificium Mithriacum, remaining fixed on a primitive symbolic stage, -is contented with an animal sacrifice. The religious effect of these -symbols must be considered as an orientation of the unconscious by means -of imitation. - -In Miss Miller’s phantasy there is internal compulsion, in that she -passes from the horse sacrifice to the self-sacrifice of the hero. -Whereas the first symbolizes renunciation of the sexual wishes, the -second has the deeper and ethically more valuable meaning of the -sacrifice of the infantile personality. The object of psychoanalysis has -frequently been wrongly understood to mean the renunciation or the -gratification of the ordinary sexual wish, while, in reality, the -problem is the sublimation of the infantile personality, or, expressed -mythologically, a sacrifice and rebirth of the infantile hero.[847] In -the Christian mysteries, however, the resurrected one becomes a -supermundane spirit, and the invisible kingdom of God, with its -mysterious gifts, are obtained by his believers through the sacrifice of -himself on the mother. In psychoanalysis the infantile personality is -deprived of its libido fixations in a rational manner; the libido which -is thus set free serves for the building up of a personality matured and -adapted to reality, who does willingly and without complaint everything -required by necessity. (It is, so to speak, the chief endeavor of the -infantile personality to struggle against all necessities and to create -coercions for itself where none exist in reality.) - -The serpent as an instrument of sacrifice has already been abundantly -illustrated. (Legend of St. Silvester, trial of the virgins, wounding of -Rê and Philoctetes, symbolism of the lance and arrow.) It is the -destroying knife; but, according to the principle of the “Occide -moriturus” also the phallus, the sacrificial act represents a coitus act -as well.[848] The religious significance of the serpent as a -cave-dwelling, chthonic animal points to a further thought; namely, to -the creeping into the mother’s womb in the form of a serpent.[849] As -the horse is the brother, so the serpent is the sister of Chiwantopel. -This close relation refers to a fellowship of these animals and their -characters with the hero. We know of the horse that, as a rule, he is -not an animal of fear, although, mythologically, he has at times this -meaning. He signifies much more the living, positive part of the libido, -the striving towards continual renewal, whereas the serpent, as a rule, -represents the fear, the fear of death,[850] and is thought of as the -antithesis to the phallus. This antithesis between horse and serpent, -mythologically between bull and serpent, represents an opposition of the -libido within itself, a striving forwards and a striving backwards at -one and the same time.[851] It is not only as if the libido might be an -irresistible striving forward, an endless life and will for -construction, such as Schopenhauer has formulated in his world will, -death and every end being some malignancy or fatality coming from -without, but the libido, corresponding to the sun, also wills the -destruction of its creation. In the first half of life its will is for -growth, in the second half of life it hints, softly at first, and then -audibly, at its will for death. And just as in youth the impulse to -unlimited growth often lies under the enveloping covering of a -resistance against life, so also does the will of the old to die -frequently lie under the covering of a stubborn resistance against the -end. - -[Illustration: PRIAPUS AND SERPENT] - -This apparent contrast in the nature of the libido is strikingly -illustrated by a Priapic statuette in the antique collection at -Verona.[852] Priapus smilingly points with his finger to a snake biting -off his “membrum.” He carries a basket on his arm, filled with oblong -objects, probably phalli, evidently prepared as substitutes. - -A similar motive is found in the “Deluge” of Rubens (in the Munich Art -Gallery), where a serpent emasculates a man. This motive explains the -meaning of the “Deluge”; the maternal sea is also the devouring -mother.[853] The phantasy of the world conflagration, of the cataclysmic -end of the world in general, is nothing but a mythological projection of -a personal individual will for death; therefore, Rubens could represent -the essence of the “Deluge” phantasy in the emasculation by the serpent; -for the serpent is our own repressed will for the end, for which we find -an explanation only with the greatest difficulty. - -Concerning the symbolism of the serpent in general, its significance is -very dependent upon the time of life and circumstances. The repressed -sexuality of youth is symbolized by the serpent, because the arrival of -sexuality puts an end to childhood. To age, on the contrary, the serpent -signifies the repressed thought of death. With our author it is the -insufficiently expressed sexuality which as serpent assumes the rôle of -sacrificer and delivers the hero over to death and rebirth. - -As in the beginning of our investigation the hero’s name forced us to -speak of the symbolism of Popocatepetl as belonging to the creating part -of the human body, so at the end does the Miller drama again give us an -opportunity of seeing how the volcano assists in the death of the hero -and causes him to disappear by means of an earthquake into the depths of -the earth. As the volcano gave birth and name to the hero, so at the end -of the day it devours him again.[854] We learn from the last words of -the hero that _his longed-for beloved_, she who alone understands him, -is called Ja-ni-wa-ma. We find in this name those lisped syllables -familiar to us from the early childhood of the hero, Hiawatha, Wawa, -wama, mama. The only one who really understands us is the mother. For -_verstehen_, “to understand” (Old High German _firstân_), is probably -derived from a primitive Germanic prefix _fri_, identical with περὶ, -meaning “roundabout.” The Old High German _antfristôn_, “to interpret,” -is considered as identical with _firstân_. From that results a -fundamental significance of the verb _verstehen_, “to understand,” as -“standing round about something.”[855] _Comprehendere_ and -κατασυλλαμβάνειν express a similar idea as the German _erfassen_, “to -grasp, to comprehend.” The thing common to these expressions is the -surrounding, the enfolding. And there is no doubt that there is nothing -in the world which so completely enfolds us as the mother. When the -neurotic complains that the world has no understanding, he says -indirectly that he misses the mother. Paul Verlaine has expressed this -thought most beautifully in his poem, “Mon Rêve Familier”: - - _My Familiar Dream._ - - “Often I have that strange and poignant dream - Of some unknown who meets my flame with flame— - Who, with each time, is never quite the same, - Yet never wholly different does she seem. - She understands me! Every fitful gleam - Troubling my heart, she reads aright somehow: - Even the sweat upon my pallid brow - She soothes with tears, a cool and freshening stream. - - “If she is dark or fair? I do not know— - Her name? Only that it is sweet and low, - Like those of loved ones who have long since died. - Her look is like a statue’s, kind and clear; - And her calm voice, distant and dignified, - Like those hushed voices that I loved to hear.” - - - - - NOTES - - - PART I - - - INTRODUCTION - -Footnote 1: - - “Science of Language,” first series, p. 25. - -Footnote 2: - - “Creative Evolution.” - -Footnote 3: - - For a more complete presentation of Jung’s views consult his “Theory - of Psychoanalysis” in the Nervous and Mental Disease Monograph Series, - No. 19. - -Footnote 4: - - He is said to have killed himself when he heard that she whom he so - passionately adored was his mother. - -Footnote 5: - - “Wish Fulfilment and Symbolism in Fairy Tales.” Tr. by W. A. White, - M.D. - -Footnote 6: - - “Dream and Myth.” Deuticke, Wien 1909. - -Footnote 7: - - “The Myth of the Birth of the Hero.” - -Footnote 8: - - “Die Symbolik in den Legenden, Märchen, Gebräuchen und Träumen.” - _Psychiatrisch.-Neurologische Wochenschrift_, X. Jahrgang. - -Footnote 9: - - “On the Nightmare.” _Amer. Journ. of Insanity_, 1910. - -Footnote 10: - - _Jahrbuch_, 1910, Pt. II. - -Footnote 11: - - “Die Frömmigkeit des Grafen Ludwig von Zinzendorf. Ein - psychoanalytischer Beitrag zur Kenntnis der religiösen - Sublimationprozesse und zur Erklärung des Pietismus.” Deuticke, Wien - 1910. We have a suggestive hint in Freud’s work, “Eine - Kindheitserinnerung des Leonardo da Vinci.” Deuticke, Wien 1910. - -Footnote 12: - - Compare Rank in _Jahrbuch_, Pt. II, p. 465. - - - CHAPTER I - -Footnote 13: - - Compare Liepmann, “Über Ideenflucht,” Halle 1904; also Jung, - “Diagnost. Assoc. Stud.,” p. 103: “Denken als Unterordnung unter eine - herrschende Vorstellung”; compare Ebbinghaus, “Kultur der Gegenwart,” - p. 221. Külpe (“Gr. d. Psychologie,” p. 464) expresses himself in a - similar manner: “In thinking it is a question of an anticipatory - apperception which sometimes governs a greater, sometimes a smaller - circle of individual reproductions, and is differentiated from - accidental motives of reproduction only by the consequence with which - all things outside this circle are held back or repressed.” - -Footnote 14: - - In his “Psychologia empirica meth. scientif. pertract.,” etc., 1732, - p. 23, Christian Wolff says simply and precisely: “Cogitatio est actus - animae quo sibi rerumque aliarum extra se conscia est.” - -Footnote 15: - - The moment of adaptation is emphasized especially by William James in - his definition of reasoning: “Let us make this ability to deal with - novel data the technical differentia of reasoning. This will - sufficiently mark it out from common associative thinking, and will - immediately enable us to say just what peculiarity it contains.” - -Footnote 16: - - “Thoughts are shadows of our experiences, always darker, emptier, - simpler than these,” says Nietzsche. Lotze (“Logik,” p. 552) expresses - himself in regard to this as follows: “Thought, left to the logical - laws of its movement, encounters once more at the end of its regularly - traversed course the things suppressed or hidden.” - -Footnote 17: - - Compare the remarks of Baldwin following in text. The eccentric - philosopher Johann Georg Hamann (1730–88) even places intelligence and - speech as identical (see Hamann’s writings, pub. by Roth, Berlin - 1821). With Nietzsche intelligence fares even worse as “speech - metaphysics” (Sprachmetaphysik). Friedrich Mauthner goes the furthest - in this conception (“Sprache und Psychologie,” 1901). For him there - exists absolutely no thought without speech, and speaking is thinking. - His idea of the “fetish of the word” governing in science is worthy of - notice. - -Footnote 18: - - Compare Kleinpaul: “Das Leben der Sprache,” 3 Bände. Leipzig 1893. - -Footnote 19: - - “Jardin d’Épicure,” p. 80. - -Footnote 20: - - Speech is generated by the intellect and in turn generates intellect. - -Footnote 21: - - It is difficult to calculate how great is the seductive influence of - the primitive word-meaning upon a thought. “Anything which has even - been in consciousness remains as an affective moment in the - unconscious,” says Hermann Paul (“Prinzipien der Sprachgeschichte,” - 4th ed., 1909, p. 25). The old word-meanings have an after-effect, - chiefly imperceptible, “within the dark chamber of the unconscious in - the Soul” (Paul). J. G. Hamann, mentioned above, expresses himself - unequivocably: “Metaphysics reduces all catchwords and all figures of - speech of our empirical knowledge to empty hieroglyphics and types of - ideal relations.” It is said that Kant learned some things from - Hamann. - -Footnote 22: - - “Grundriss der Psychologie,” p. 365. - -Footnote 23: - - “Lehrbuch der Psychologie,” X, 26. - -Footnote 24: - - James Mark Baldwin: “Thought and Things, or Genetic Logic.” - -Footnote 25: - - In this connection I must refer to an experiment which Eberschweiler - (_Allgemeine Zeitschrift für Psychiatrie_, 1908) has made at my - request, which discloses the remarkable fact that in an association - experiment the intra-psychic association is influenced by phonetic - considerations (“Untersuchungen über den Einfluss der sprachlichen - Komponente auf die Assoziation,” _Allgemeine Zeitschrift für - Psychiatrie_, 1908). - -Footnote 26: - - So at least this form of thought appears to Consciousness. Freud says - in this connection (“The Interpretation of Dreams,” tr. by Brill, p. - 418): “It is demonstrably incorrect to state that we abandon ourselves - to an aimless course of ideas when we relinquish our reflections, and - allow the unwilled ideas to emerge. It can be shown that we are able - to reject only those end-presentations known to us, and that - immediately upon the cessation of these unknown or, as we inaccurately - say, unconscious end-presentations come into play which now determine - the course of the unwilled ideas—a thought without end-presentation - cannot be produced through any influence we can exert on our own - psychic life.” - -Footnote 27: - - “Grundriss der Psychologie,” p. 464. - -Footnote 28: - - Behind this assertion stand, first of all, experiences taken from the - field of the normal. The undirected thinking is very far removed from - “meditation,” and especially so as far as readiness of speech is - concerned. In psychological experiments I have frequently found that - the subjects of the investigation—I speak only of cultivated and - intelligent people, whom I have allowed to indulge in reveries, - apparently unintentionally and without previous instruction—have - exhibited affect-expressions which can be registered experimentally. - But the basic thought of these, even with the best of intentions, they - could express only incompletely or even not at all. One meets with an - abundance of similar experiences in association experiments and - psychoanalysis—indeed, there is hardly an unconscious complex which - has not at some time existed as a phantasy in consciousness. - - However, more instructive are the experiences from the domain of - psychopathology. But those arising in the field of the hysterias and - neuroses, which are characterized by an overwhelming transference - tendency, are rarer than the experiences in the territory of the - introversion type of neuroses and psychoses, which constitute by far - the greater number of the mental derangements, at least the collected - Schizophrenic group of Bleuler. As has already been indicated by the - term “introversion,” which I briefly introduced in my study, - “Konflikte der kindlichen Seele,” pp. 6 and 10, these neuroses lead to - an overpowering autoerotism (Freud). And here we meet with this - unutterable purely phantastic thinking, which moves in inexpressible - symbols and feelings. One gets a slight impression of this when one - seeks to examine the paltry and confused expressions of these people. - As I have frequently observed, it costs these patients endless trouble - and effort to put their phantasies into common human speech. A highly - intelligent patient, who interpreted such a phantasy piece by piece, - often said to me, “I know absolutely with what it is concerned, I see - and feel everything, but it is quite impossible for me to find the - words to express it.” The poetic and religious introversion gives rise - to similar experiences; for example, Paul, in the Epistle to the - Romans viii:26—“For we know not what we should pray for as we ought: - but the Spirit itself maketh intercession with groanings which cannot - be uttered.” - -Footnote 29: - - Similarly, James remarks, “The great difference, in fact, between that - simple kind of rational thinking which consists in the concrete - objects of past experience merely suggesting each other, and reason - distinctively so called, is this, that whilst the empirical thinking - is only reproductive, reasoning is productive.” - -Footnote 30: - - Compare the impressive description of Petrarch’s ascent of Mt. - Ventoux, by Jacob Burckhardt (“Die Kultur der Renaissance in Italien,” - 1869, p. 235): - - “One now awaits a description of the view, but in vain, not because - the poet is indifferent to it, but, on the contrary, because the - impression affects him all too strongly. His entire past life, with - all its follies, passes before him; he recalls that it is ten years - ago to-day that he, as a young man, left Bologna, and he turns a - yearning glance toward Italy. He opens a book—‘Confessions of St. - Augustine,’ his companion at that time—and his eye falls upon this - passage in the tenth chapter: ‘and the people went there and admired - the high mountains, the wide wastes of the sea and the mighty downward - rushing streams, and the ocean and the courses of the stars, and - forgot themselves.’ His brother, to whom he reads these words, cannot - comprehend why, at this point, he closes the book and is silent.” - -Footnote 31: - - Wundt gives a striking description of the scholastic method in his - “Philosophische Studien,” XIII, p. 345. The method consists “first in - this, that one realizes the chief aim of scientific investigation is - the discovery of a comprehensive scheme, firmly established, and - capable of being applied in a uniform manner to the most varied - problems; secondly, in that one lays an excessive value upon certain - general ideas, and, consequently, upon the word-symbols designating - these ideas, wherefore an analysis of word-meanings comes, in extreme - cases, to be an empty subtlety and splitting of hairs, instead of an - investigation of the real facts from which the ideas are abstracted.” - -Footnote 32: - - The concluding passage in “Traumdeutung” was of prophetic - significance, and has been brilliantly established since then through - investigations of the psychoses. “In the psychoses these modes of - operation of the psychic mechanism, normally suppressed in the waking - state, again become operative, and then disclose their inability to - satisfy our needs in the outer world.” The importance of this position - is emphasized by the views of Pierre Janet, developed independently of - Freud, and which deserve to be mentioned here, because they add - confirmation from an entirely different side, namely, the biological. - Janet makes the distinction in this function of a firmly organized - “inferior” and “superior” part, conceived of as in a state of - continuous transformation. - - “It is really on this superior part of the functions, on their - adaptation to present circumstances, that the neuroses depend. The - neuroses are the disturbances or the checks in the evolution of the - functions—the illnesses depending upon the morbid functioning of the - organism. These are characterized by an alteration in the superior - part of the functions, in their evolution and in their adaptation to - the present moment—to the present state of the exterior world and of - the individual, and also by the absence or deterioration of the old - parts of these same functions. - - “In the place of these superior operations there are developed - physical, mental, and, above all, emotional disturbances. This is only - the tendency to replace the superior operations by an exaggeration of - certain inferior operations, and especially by gross visceral - disturbances” (“Les Névroses,” p. 383). - - The old parts are, indeed, the inferior parts of the functions, and - these replace, in a purposeless fashion, the abortive attempts at - adaptation. Briefly speaking, the archaic replaces the recent function - which has failed. Similar views concerning the nature of neurotic - symptoms are expressed by Claparède as well (“Quelques mots sur la - définition de l’Hystérie,” _Arch. de Psychol._, I, VII, p. 169). - - He understands the hysterogenic mechanism as a “Tendance à la - réversion”—as a sort of atavistic manner of reaction. - -Footnote 33: - - I am indebted to Dr. Abraham for the following interesting - communication: “A little girl of three and a half years had been - presented with a little brother, who became the object of the - well-known childish jealousy. Once she said to her mother, ‘You are - two mammas; you are my mamma, and your breast is little brother’s - mamma.’ She had just been looking on with great interest at the - process of nursing.” It is very characteristic of the archaic thinking - of the child for the breast to be designated as “mamma.” - -Footnote 34: - - Compare especially Freud’s thorough investigation of the child in his - “Analyse der Phobie eines fünfjährigen Knaben,” 1912 _Jahrbuch_, Pt. - I. Also my study, “Konflikte der kindlichen Seele,” 1912 _Jahrbuch_, - Pt. II, p. 33. - -Footnote 35: - - “Human, All Too Human,” Vol. II, p. 27 and on. - -Footnote 36: - - “Sammlung kleiner Schriften zur Neurosenlehre,” Pt. II, p. 205. - -Footnote 37: - - “Der Künstler, Ansätze zu einer Sexualpsychologie,” 1907, p. 36. - -Footnote 38: - - Compare also Rank’s later book, “The Myth of the Birth of the Hero.” - -Footnote 39: - - “Wish Fulfilment and Symbolism in Fairy Tales,” 1908. - -Footnote 40: - - “Dreams and Myths.” - -Footnote 41: - - Compare with this “Konflikte der kindlichen Seele,” p. 6, foot. - -Footnote 42: - - Compare Abraham, “Dreams and Myths.” New York 1913. The wish for the - future is represented as already fulfilled in the past. Later, the - childish phantasy is again taken up regressively in order to - compensate for the disillusionment of actual life. - -Footnote 43: - - Rank: “The Myth of the Birth of the Hero.” - -Footnote 44: - - Naturally, it could not be said that because this was an institution - in antiquity, the same would recur in our phantasy, but rather that in - antiquity it was possible for the phantasy so generally present to - become an institution. This may be concluded from the peculiar - activity of the mind of antiquity. - -Footnote 45: - - The Dioscuri married the Leucippides by theft, an act which, according - to the ideas of higher antiquity, belonged to the necessary customs of - marriage (Preller: “Griechische Mythologie,” 1854, Pt. II, p. 68). - -Footnote 46: - - See S. Creuzer: “Symbolik und Mythologie,” 1811, Pt. III, p. 245. - -Footnote 47: - - Compare also the sodomitic phantasies in the “Metamorphoses” of - Apuleius. In Herculaneum, for example, corresponding sculptures have - been found. - -Footnote 48: - - Ferrero: “Les lois psychologiques du symbolisme.” - -Footnote 49: - - With the exception of the fact that the thoughts enter consciousness - already in a high state of complexity, as Wundt says. - -Footnote 50: - - Schelling: “Philosophie der Mythologie,” Werke, Pt. II, considers the - “preconscious” as the creative source, also H. Fichte (“Psychologie,” - I, p. 508) considers the preconscious region as the place of origin of - the real content of dreams. - -Footnote 51: - - Compare, in this connection, Flournoy: “Des Indes à la planète Mars.” - Also Jung: “Zur Psychologie und Pathologie sogenannter okkulter - Phänomene,” and “Über die Psychologie der Dementia praecox.” Excellent - examples are to be found in Schreber: “Denkwürdigkeiten eines - Nervenkranken.” Mutze, Leipzig. - -Footnote 52: - - “Jardin d’Épicure.” - -Footnote 53: - - The figure of Judas acquires a great psychological significance as the - priestly sacrificer of the Lamb of God, who, by this act, sacrifices - himself at the same time. (Self-destruction.) Compare Pt. II of this - work. - -Footnote 54: - - Compare with this the statements of Drews (“The Christ Myth”), which - are so violently combated by the blindness of our time. Clear-sighted - theologians, like Kalthoff (“Entstehung des Christentums,” 1904), - present as impersonal a judgment as Drews. Kalthoff says, “The sources - from which we derive our information concerning the origin of - Christianity are such that in the present state of historical research - no historian would undertake the task of writing the biography of an - historical Jesus.” Ibid., p. 10: “To see behind these stories the life - of a real historical personage, would not occur to any man, if it were - not for the influence of rationalistic theology.” Ibid., p. 9: “The - divine in Christ, always considered an inner attribute and one with - the human, leads in a straight line backward from the scholarly man of - God, through the Epistles and Gospels of the New Testament, to the - Apocalypse of Daniel, in which the theological imprint of the figure - of Christ has arisen. At every single point of this line Christ shows - superhuman traits; nowhere is He that which critical theology wished - to make Him, simply a natural man, an historic individual.” - -Footnote 55: - - Compare J. Burckhardt’s letter to Albert Brenner (pub. by Hans Brenner - in the Basle _Jahrbuch_, 1901): “I have absolutely nothing stored away - for the special interpretation of Faust. You are well provided with - commentaries of all sorts. Hark! let us at once take the whole foolish - pack back to the reading-room from whence they have come. What you are - destined to find in Faust, that you will find by intuition. Faust is - nothing else than pure and legitimate myth, a great primitive - conception, so to speak, in which everyone can divine in his own way - his own nature and destiny. Allow me to make a comparison: What would - the ancient Greeks have said had a commentator interposed himself - between them and the Oedipus legend? There was a chord of the Oedipus - legend in every Greek which longed to be touched directly and respond - in its own way. And thus it is with the German nation and Faust.” - -Footnote 56: - - I will not conceal the fact that for a time I was in doubt whether I - dare venture to reveal through analysis the intimate personality which - the author, with a certain unselfish scientific interest, has exposed - to public view. Yet it seemed to me that the writer would possess an - understanding deeper than any objections of my critics. There is - always some risk when one exposes one’s self to the world. The absence - of any personal relation with Miss Miller permits me free speech, and - also exempts me from those considerations due woman which are - prejudicial to conclusions. The person of the author is on that - account just as shadowy to me as are her phantasies; and, like - Odysseus, I have tried to let this phantom drink only enough blood to - enable it to speak, and in so doing betray some of the secrets of the - inner life. - - I have not undertaken this analysis, for which the author owes me but - little thanks, for the pleasure of revealing private and intimate - matters, with the accompanying embarrassment of publicity, but because - I wished to show the secret of the individual as one common to all. - - - CHAPTER II - -Footnote 57: - - A very beautiful example of this is found in C. A. Bernoulli: “Franz - Overbeck und Friedrich Nietzsche. Eine Freundschaft,” 1908 (Pt. I, p. - 72). This author depicts Nietzsche’s behavior in Basle society: “Once - at a dinner he said to the young lady at his side, ‘I dreamed a short - time ago that the skin of my hand, which lay before me on the table, - suddenly became like glass, shiny and transparent, through which I saw - distinctly the bones and the tissues and the play of the muscles. All - at once I saw a toad sitting on my hand and at the same time I felt an - irresistible compulsion to swallow the beast. I overcame my terrible - aversion and gulped it down.’ The young lady laughed. ‘And do you - laugh at that?’ Nietzsche asked, his deep eyes fixed on his companion, - half questioning, half sorrowful. The young lady knew intuitively that - she did not wholly understand that an oracle had spoken to her in the - form of an allegory and that Nietzsche had revealed to her a glimpse - into the dark abyss of his inner self.” On page 166 Bernoulli - continues as follows: “One can perhaps see, behind that harmless - pleasure of faultless exactness in dress, a dread of contamination - arising from some mysterious and tormenting disgust.” - - Nietzsche went to Basle when he was very young; he was then just at - the age when other young people are contemplating marriage. Seated - next to a young woman, he tells her that something terrible and - disgusting is taking place in his transparent hand, something which he - must take completely into his body. We know what illness caused the - premature ending of Nietzsche’s life. It was precisely this which he - would tell the young lady, and her laughter was indeed discordant. - -Footnote 58: - - A whole series of psychoanalytic experiences could easily be produced - here to illustrate this statement. - -Footnote 59: - - Ferenczi: “Introjektion und Übertragung,” _Jahrbuch_, Pt. I (1912). - - - CHAPTER III - -Footnote 60: - - The choice of words and comparisons is always significant. A - psychology of travels and the unconscious forces co-operating with - them is yet to be written. - -Footnote 61: - - This mental disturbance had until recently the very unfortunate - designation, Dementia Praecox, given by Kraepelin. It is extremely - unfortunate that this malady should have been discovered by the - psychiatrists, for its apparently bad prognosis is due to this - circumstance. Dementia praecox is synonymous with therapeutic - hopelessness. How would hysteria appear if judged from the standpoint - of psychiatry! The psychiatrist naturally sees in the institutions - only the worst cases of dementia praecox, and as a consequence of his - therapeutic helplessness he must be a pessimist. How deplorable would - tuberculosis appear if the physician of an asylum for the incurable - described the nosology of this disease! Just as little as the chronic - cases of hysteria, which gradually degenerate in insane asylums, are - characteristic of real hysteria, just so little are the cases of - dementia praecox in asylums characteristic of those early forms so - frequent in general practice, and which Janet has described under the - name of Psychasthenia. These cases fall under Bleuler’s description of - Schizophrenia, a name which connotes a psychological fact, and might - easily be compared with similar facts in hysteria. The term which I - use in my private work for these conditions is Introversion Neurosis, - by which, in my opinion, the most important characteristic of the - condition is given, namely, the predominance of introversion over - transference, which latter is the characteristic feature of hysteria. - - In my “Psychology of Dementia Praecox” I have not made any study of - the relationship of the Psychasthenia of Janet. Subsequent experience - with Dementia Praecox, and particularly the study of Psychasthenia in - Paris, have demonstrated to me the essential relationship of Janet’s - group with the Introversion Neuroses (the Schizophrenia of Bleuler). - -Footnote 62: - - Compare the similar views in my article, “Über die Psychologie der - Dementia praecox,” Halle 1907; and “Inhalt der Psychose,” Deuticke, - Wien 1908. Also Abraham: “Die psychosexuellen Differenzen der Hysterie - und der Dementia praecox,” _Zentralblatt für Nervenheilkunde und - Psychiatrie_, 1908. This author, in support of Freud, defines the - chief characteristic of dementia praecox as Autoerotism, which as I - have asserted is only one of the results of Introversion. - -Footnote 63: - - Freud, to whom I am indebted for an essential part of this view, also - speaks of “Heilungsversuch,” the attempt toward cure, the search for - health. - -Footnote 64: - - Miss Miller’s publication gives no hint of any knowledge of - psychoanalysis. - -Footnote 65: - - Here I purposely give preference to the term “Imago” rather than to - the expression “Complex,” in order, by the choice of terminology, to - invest this psychological condition, which I include under “Imago,” - with living independence in the psychical hierarchy, that is to say, - with that autonomy which, from a large experience, I have claimed as - the essential peculiarity of the emotional complex. (Compare “The - Psychology of Dementia Praecox.”) My critics, Isserlin especially, - have seen in this view a return to medieval psychology, and they have, - therefore, rejected it utterly. This “return” took place on my part - consciously and intentionally because the phantastic, projected - psychology of ancient and modern superstition, especially demonology, - furnishes exhaustive evidence for this point of view. Particularly - interesting insight and confirmation is given us by the insane - Schreber in an autobiography (“Denkwürdigkeiten eines Nervenkranken,” - Mutze, Leipzig), where he has given complete expression to the - doctrine of autonomy. - - “Imago” has a significance similar on the one hand to the - psychologically conceived creation in Spitteler’s novel “Imago,” and - upon the other hand to the ancient religious conception of “imagines - et lares.” - -Footnote 66: - - Compare my article, “Die Bedeutung des Vaters für das Schicksal des - Einzelnen.” - -Footnote 67: - - As is well known, Anaxagoras developed the conception that the living - primal power (Urpotenz) of νοῦς (mind) imparts movement, as if by a - blast of wind, to the dead primal power (Urpotenz) of matter. There is - naturally no mention of sound. This νοῦς, which is very similar to the - later conception of Philo, the λόγος σπερματικός of the Gnostics and - the Pauline πνεῦμα (spirit) as well as to the πνεῦμα of the - contemporary Christian theologians, has rather the old mythological - significance of the fructifying breath of the winds, which impregnated - the mares of Lusitania, and the Egyptian vultures. The animation of - Adam and the impregnation of the Mother of God by the πνεῦμα are - produced in a similar manner. The infantile incest phantasy of one of - my patients reads: “the father covered her face with his hands and - blew into her open mouth.” - -Footnote 68: - - Haydn’s “Creation” might be meant. - -Footnote 69: - - See Job xvi: 1–11. - -Footnote 70: - - I recall the case of a young insane girl who continually imagined that - her innocence was suspected, from which thought she would not allow - herself to be dissuaded. Gradually there developed out of her - defensive attitude a correspondingly energetic positive erotomania. - -Footnote 71: - - Compare the preceding footnote with the text of Miss Miller’s. - -Footnote 72: - - The case is published in “Zur Psychologie und Pathologie sogenannter - okkulter Phänomene.” Mutze, Leipzig 1902. - -Footnote 73: - - Compare Freud’s “Analyse der Phobie eines fünfjährigen Knaben,” - _Jahrbuch_, Vol. I, 1st half; also Jung: “Konflikte der kindlichen - Seele,” _Jahrbuch_, II, Vol. I. - -Footnote 74: - - Others do not make use of this step, but are directly carried away by - Eros. - -Footnote 75: - - The heaven above, the heaven below, the sky above, the sky below, all - things above, all things below, decline and rise. - -Footnote 76: - - “La sagesse et la destinée.” - -Footnote 77: - - This time I shall hardly be spared the reproach of mysticism. But - perhaps the facts should be further considered; doubtless the - unconscious contains material which does not rise to the threshold of - consciousness. The analysis dissolves these combinations into their - historical determinants, for it is one of the essential tasks of - analysis to render impotent by dissolution the content of the - complexes competing with the proper conduct of life. Psychoanalysis - works backwards like the science of history. Just as the largest part - of the past is so far removed that it is not reached by history, so - too the greater part of the unconscious determinants is unreachable. - History, however, knows nothing of two kinds of things, that which is - hidden in the past and that which is hidden in the future. Both - perhaps might be attained with a certain probability; the first as a - postulate, the second as an historical prognosis. In so far as - to-morrow is already contained in to-day, and all the threads of the - future are in place, so a more profound knowledge of the past might - render possible a more or less far-reaching and certain knowledge of - the future. Let us transfer this reasoning, as Kant has already done, - to psychology. Then necessarily we must come to the same result. Just - as traces of memory long since fallen below the threshold of - consciousness are accessible in the unconscious, so too there are - certain very fine subliminal combinations of the future, which are of - the greatest significance for future happenings in so far as the - future is conditioned by our own psychology. But just so little as the - science of history concerns itself with the combinations for the - future, which is the function of politics, so little, also, are the - psychological combinations for the future the object of analysis; they - would be much more the object of an infinitely refined psychological - synthesis, which attempts to follow the natural current of the libido. - This we cannot do, but possibly this might happen in the unconscious, - and it appears as if from time to time, in certain cases, significant - fragments of this process come to light, at least in dreams. From this - comes the prophetic significance of the dream long claimed by - superstition. - - The aversion of the scientific man of to-day to this type of thinking, - hardly to be called phantastic, is merely an overcompensation to the - very ancient and all too great inclination of mankind to believe in - prophesies and superstitions. - -Footnote 78: - - Dreams seem to remain spontaneously in the memory just so long as they - give a correct résumé of the psychologic situation of the individual. - -Footnote 79: - - How paltry are the intrinsic ensemble and the detail of the erotic - experience, is shown by this frequently varied love song which I quote - in its epirotic form: - - EPIROTIC LOVE SONG - - (_Zeitschrift des Vereines für Volkskunde_, XII, p. 159.) - - O Maiden, when we kissed, then it was night; who saw us? - A night Star saw us, and the moon, - And it leaned downward to the sea, and gave it the tidings, - Then the Sea told the rudder, the rudder told the sailor, - The sailor put it into song, then the neighbor heard it, - Then the priest heard it and told my mother, - From her the father heard it, he got in a burning anger, - They quarrelled with me and commanded me and they have forbidden me - Ever to go to the door, ever to go to the window. - And yet I will go to the window as if to my flowers, - And never will I rest till my beloved is mine. - -Footnote 80: - - Job xli: 13 (Leviathan). - - “21. His breath kindleth coals, and a flame goeth out of his mouth. - - “22. In his neck remaineth strength, and sorrow is turned into joy - before him. - - “24. His heart is as firm as a stone; yea, as hard as a piece of the - nether millstone. - - “25. When he raiseth up himself, the mighty are afraid: by reason of - breakings they purify themselves. - - “33. Upon earth there is not his like who is made without fear. - - “34. He beholdeth all high things: he is a king over all the children - of pride.” - -Chapter xlii. - - “1. Then Job answered the Lord, and said, - - “2. I know that thou canst do everything, and that no thought can be - withholden from thee.” - -Footnote 81: - -The theriomorphic attributes are lacking in the Christian religion -except as remnants, such as the Dove, the Fish and the Lamb. The latter -is also represented as a Ram in the drawings in the Catacombs. Here -belong the animals associated with the Evangelists which particularly -need historical explanation. The Eagle and the Lion were definite -degrees of initiation in the Mithraic mysteries. The worshippers of -Dionysus called themselves βόες because the god was represented as a -bull; likewise the ἄρκτοι of Artemis, conceived of as a she-bear. The -Angel might correspond to the ἡλιόδρομοι of the Mithras mysteries. It is -indeed an exquisite invention of the Christian phantasy that the animal -coupled with St. Anthony is the pig, for the good saint was one of those -who were subjected to the devil’s most evil temptations. - -Footnote 82: - -Compare Pfister’s notable article: “Die Frömmigkeit des Grafen Ludwig -von Zinzendorf.” Wien 1910. - -Footnote 83: - -The Book of Job, originating at a later period under non-Jewish -influences, is a striking presentation of individual projection -psychology. - -Footnote 84: - -“If we say we have no sin, we deceive ourselves, and the truth is not in -us” (_I John_ i: 8). - -Footnote 85: - -“Surely he has borne our griefs and carried our sorrows” (_Isaiah_ liii: -4). - -Footnote 86: - -“Bear ye one another’s burdens” (_Galatians_ vi: 2). - -Footnote 87: - -God is Love, corresponding to the platonic “Eros” which unites humanity -with the transcendental. - -Footnote 88: - -Compare Reitzenstein (“Die hellenistischen Mysterienreligionen,” Leipzig -and Berlin 1910, p. 20): “Among the various forms with which a primitive -people have represented the highest religious consecration, union with -God, belongs necessarily that of the sexual union, in which man -attributes to his semen the innermost nature and power of God. That -which was in the first instance wholly a sensual act becomes in the most -widely separated places, independently, a sacred act, in which the god -is represented by a human deputy or his symbol the Phallus.” - -Footnote 89: - -Take as an example among many others the striking psychologic -description of the fate of Alypius, in the “Confessions” of St. -Augustine (Bk. VI, Ch. 7): “Only the moral iniquity of Carthage, -expressed in the absolute wildness of its worthless spectacles, had -drawn him down into the whirlpool of this misery. [Augustine, at that -time a teacher of Logic, through his wisdom had converted Alypius.] He -rose up after those words from the depths of the mire, into which he had -willingly let himself be submerged, and which had blinded him with fatal -pleasure. He stripped the filth from off his soul with courageous -abstemiousness. All the snares of the Hippodrome no longer perplexed -him. Thereupon Alypius went to Rome in order to study law; there he -became a backslider. He was transported to an unbelievable degree by an -unfortunate passion for gladiatorial shows. Although in the beginning he -abominated and cursed these shows, one evening some of his friends and -fellow-students, whom he met after they had dined, in spite of his -passionate refusals and the exertion of all the power of his resistance, -dragged him with friendly violence to the Amphitheatre on the occasion -of a cruel and murderous exhibition. At the time he said to them, ‘If -you drag my body to that place and hold it there, can you turn my mind -and my eyes to that spectacle?’ In spite of his supplications they -dragged him with them, eager to know if he would be able to resist the -spectacle. When they arrived they sat down where place was still left, -and all glowed with inhuman delight. He closed his eyes and forbade his -soul to expose itself to such danger. O, if he had also stopped up his -ears! When some one fell in combat and all the people set up a mighty -shout, he stifled his curiosity and prepared proudly to scorn the sight, -confident that he could view the spectacle if he so desired. And his -soul was overcome with terrible wounds, like the wounds of the body -which he desired to see, and souls more miserable than the one whose -fall had caused the outcry, which pressing through his ears, had opened -his eyes, so that his weakness had been bared. Through this he could be -struck and thrown down, for he had the feeling of confidence more than -strength, and he was the weaker because he trusted himself to this and -not to Thee. When he saw the blood, then at the same time he drew in the -desire for blood, and no longer turned away but directed his looks -thither. The fury took possession of him and yet he did not know it; he -took delight in the wicked combat and was intoxicated by the bloody -pleasure. Now he was no longer the same as when he had come, and he was -the true accomplice of those who first had dragged him there. What more -is there to say? He saw, he cried out, he was inflamed, and he carried -away with him the insane longing, which enticed him again to return, not -only in the company of those who first had dragged him with them, but -going ahead of all and leading others.” - -Footnote 90: - -Destiny. - -Footnote 91: - -Compare the prayer of the so-called Mithraic Liturgy (pub. by -Dieterich). There, characteristic places are to be found, such for -instance as: τῆς ἀνθρωπίνης μου ψυχικῆς δυνάμεως ἤν ἐγὼ πάλιν -μεταπαραλήμψομαι μετὰ τὴν ἐνεστῶσαν καὶ κατεπείγουσάν με πικρὰν ἀνάγκην -ἁχρεοκόπητον (The human soul force which I, weighed down by guilt, would -again attain, because of the present bitter need oppressing me), -ἐπικαλοῦμαι ἕνεκα τῆς κατεπειγούσης καὶ πικρᾶς ἀπαραιτήτου ἀνάγκης (On -account of the oppressing bitter and inexorable need). - -From the speech of the High Priest (Apuleius: “Metamorphoses,” lib. XI, -248) a similar train of thought may be gathered. The young philosopher -Lucius was changed into an ass, that continuously rutting animal which -Isis hated. Later he was released from the enchantment and initiated -into the mysteries of Isis. When he was freed from the spell the priest -speaks as follows: “Lubrico virentis aetatulae, ad serviles delapsus -voluptates, curiositatis improsperae sinistrum praemium reportasti.—Nam -in eos, quorum sibi vitas servitium Deae nostrae majestas vindicavit, -non habet locum casus infestus—in tutelam jam receptus es Fortunae, sed -videntis” (But falling into the slavery of pleasure, in the wantonness -of buxom youth, you have reaped the inauspicious reward of your -ill-fated curiosity—for direful calamity has no power over those whose -lives the majesty of our Goddess has claimed for her own service.—You -are now received under the guardianship of fortune, but of a fortune who -can see). In the prayer to the Queen of Heaven, Isis, Lucius says: “Qua -fatorum etiam inextricabiliter contorta retractas licia et Fortunae -tempestates mitigas, et stellarum noxios meatus cohibes” (By which thou -dost unravel the inextricably entangled threads of the fates, and dost -assuage the tempests of fortune and restrain the malignant influences of -the stars).—Generally it was the purpose of the rite to destroy the -“evil compulsion of the star” by magic power. - -The power of fate makes itself felt unpleasantly only when everything -goes against our will; that is to say when we no longer find ourselves -in harmony with ourselves. As I endeavored to show in my article, “Die -Bedeutung des Vaters,” etc., the most dangerous power of fate lies in -the infantile libido fixation, localized in the unconscious. The power -of fate reveals itself at closer range as a compulsion of the libido; -wherefore Maeterlinck justly says that a Socrates could not possibly be -a tragic hero of the type of Hamlet. In accordance with this conception -the ancients had already placed εἱμαρμένη (destiny) in relation to -“Primal Light,” or “Primal Fire.” In the Stoic conception of the primal -cause, the warmth spread everywhere, which has created everything and -which is therefore Destiny. (Compare Cumont: “Mysterien des Mithra,” p. -83.) This warmth is, as will later be shown, a symbol of the libido. -Another conception of the Ananke (necessity) is, according to the Book -of Zoroaster, περὶ φύσεως (concerning nature), that the air as wind had -once a connection with fertility. I am indebted to Rev. Dr. Keller of -Zurich for calling my attention to Bergson’s conception of the “durée -créatrice.” - -Footnote 92: - -Power for putting in motion. - -Footnote 93: - -Schiller says in “Wallenstein”: “In your breast lie the constellations -of your fate.” “Our fates are the result of our personality,” says -Emerson in his “Essays.” Compare with this my remarks in “Die Bedeutung -des Vaters.” - -Footnote 94: - -The ascent to the “Idea” is described with unusual beauty in Augustine -(Bk. X, Ch. 8). The beginning of Ch. 8 reads: “I will raise myself over -this force of my nature, step by step ascending to Him who has made me. -I will come to the fields and the spacious palaces of my memory.” - -Footnote 95: - -The followers of Mithra also called themselves Brothers. In -philosophical speech Mithra was Logos emanating from God. (Cumont: -“Myst. des Mithra,” p. 102.) - -Besides the followers of Mithra there existed many Brotherhoods which -were called Thiasai and probably were the organizations from which the -Church developed later. (A. Kalthoff: “Die Entstehung des -Christentums.”) - -Footnote 96: - -Augustine, who stood in close relation to that period of transition not -only in point of time but also intellectually, writes in his -“Confessions” (Bk. VI, Ch. 16): - -“Nor did I, unhappy, consider from what source it sprung, that even on -these things, foul as they were, I with pleasure discoursed with my -carnal pleasures. And yet these friends I loved for themselves only, and -friends; nor could I, even according to the notions I then had of -happiness, be happy without friends, amid what abundance soever of I -felt that I was beloved of them for myself only. O, crooked paths! Woe -to the audacious soul, which hoped, by forsaking Thee, to gain some -better thing! Turned it hath, and turned again, upon back, sides, and -belly, yet all was painful, and Thou alone rest!” (Trans. by Pusey.) - -It is not only an unpsychologic but also an unscientific method of -procedure to characterize offhand such effects of religion as -suggestion. Such things are to be taken seriously as the expression of -the deepest psychologic need. - -Footnote 97: - -Both religions teach a pronounced ascetic morality, but at the same time -a morality of action. The last is true also of Mithracism. Cumont says -that Mithracism owed its success to the value of its morale: “This -stimulated to action in an extraordinary degree” (“Myst. des Mithra”). -The followers of Mithra formed a “sacred legion” for battle against -evil, and among them were virgins (nuns) and continents (ascetics). -Whether these brotherhoods had another meaning—that is, an -economic-communistic one—is something I will not discuss now. Here only -the religious-psychologic aspects interest us. Both religions have in -common the idea of the divine sacrifice. Just as Christ sacrificed -himself as the Lamb of God, so did Mithra sacrifice his Bull. This -sacrifice in both religions is the heart of the Mysteries. The -sacrificial death of Christ means the salvation of the world; from the -sacrifice of the bull of Mithra the entire creation springs. - -Footnote 98: - -This analytic perception of the roots of the Mystery Religions is -necessarily one-sided, just as is the analysis of the basis of the -religious poem. In order to understand the actual causes of the -repression in Miss Miller one must delve into the moral history of the -present; just as one is obliged to seek in the ancient moral and -economic history the actual causes of repression which have given rise -to the Mystery cults. This investigation has been brilliantly carried -out by Kalthoff. (See his book, “Die Entstehung des Christentums,” -Leipzig 1904.) I also refer especially to Pohlmann’s “Geschichte des -antiken Kommunismus und Sozialismus”; also to Bücher: “Die Aufstände der -unfreien Arbeiter 143 bis 129 v. Chr.,” 1874. - -The other cause of the enormous introversion of the libido in antiquity -is probably to be found in the fact that an unbelievably large part of -the people suffered in the wretched state of slavery. It is inevitable -that finally those who bask in good fortune would be infected in the -mysterious manner of the unconscious, by the deep sorrow and still -deeper misery of their brothers, through which some were driven into -orgiastic furies. Others, however, the better ones, sank into that -strange world-weariness and satiety of the intellectuals of that time. -Thus from two sources the great introversion was made possible. - -Footnote 99: - -Compare Freud: “The Interpretation of the Dream.” - -Footnote 100: - -Compare Freud: “Sublimation,” in “Three Contributions to the Sexual -Theory.” - -Footnote 101: - -In a manner which is closely related to my thought, Kalthoff -(“Entstehung des Christentums”) understands the secularizing of the -religious interest as a new incarnation of the λόγος (word). He says: -“The profound grasp of the soul of nature evidenced in modern painting -and poetry, the living intuitive feeling which even science in its most -austere works can no longer do without, enables us easily to understand -how the Logos of Greek philosophy which assigned its place in the world -to the old Christ type, clothed in its world-to-come significance -celebrated a new incarnation.” - -Footnote 102: - -It seems, on account of the isolation of the cult, that this fact was -the cause of its ruin as well, because the eyes of that time were -blinded to the beauty of nature. Augustine (Bk. X, Ch. 6) very justly -remarks: “But they [men] were themselves undone through love for her -[creation].” - -Footnote 103: - -Augustine (ibid.): “But what do I love when I love Thee, Oh God? Not the -bodily form, nor the earthly sweetness, nor the splendor of the light, -so dear to these eyes; nor the sweet melodies of the richly varied -songs; not the flowers and the sweet scented ointments and spices of -lovely fragrance; not manna and honey; not the limbs of the body whose -embraces are pleasant to the flesh. I do not love these when I love my -God, and yet the light, the voice, the fragrance, the food, the embrace -of my inner man; when these shine into my soul, which no space contains, -which no time takes away, where there is a fragrance which the wind does -not blow away, where there is a taste which no gluttony diminishes and -where harmony abides which no satiety can remove—that is what I love, -when I love my God.” (Perhaps a model for Zarathustra: “Die sieben -Siegel,” Nietzsche’s works, VI, p. 33 ff.) - -Footnote 104: - -Cumont: “Die Mysterien des Mithra. Ein Beitrag zur Religionsgeschichte -der römischen Kaiserzeit.” Übersetzt von Gehrich, Leipzig 1903, p. 109. - -Footnote 105: - -41st Letter to Lucilius. - -Footnote 106: - -Ibid. - - - CHAPTER IV - -Footnote 107: - -Complexes are apt to be of the greatest stability, although their -outward forms of manifestation change kaleidoscopically. A large number -of experimental studies have entirely convinced me of this fact. - -Footnote 108: - -Julian the Apostate made the last, unsuccessful attempt to cause the -triumph of Mithracism over Christianity. - -Footnote 109: - -This solution of the libido problem was brought about in a similar -manner by the flight from the world during the first Christian century. -(The cities of the Anchorites in the deserts of the Orient.) People -mortified themselves in order to become spiritual and thus escape the -extreme brutality of the decadent Roman civilization. Asceticism is -forced sublimation, and is always to be found where the animal impulses -are still so strong that they must be violently exterminated. The masked -self-murder of the ascetic needs no further biologic proof. - -Chamberlain (“Foundations of the Nineteenth Century”) sees in the -problem a biologic suicide because of the enormous amount of -illegitimacy among Mediterranean peoples at that time. I believe that -illegitimacy tends rather to mediocrity and to living for pleasure. It -appears after all that there were, at that time, fine and noble people -who, disgusted with the frightful chaos of that period which was merely -an expression of the disruption of the individual, put an end to their -lives, and thus caused the death of the old civilization with its -endless wickedness. - -Footnote 110: - - “The last age of Cumean prophecy has come already! - Over again the great series of the ages commences: - Now too returns the Virgin, return the Saturnian kingdoms; - Now at length a new progeny is sent down from high Heaven. - Only, chaste Lucina, to the boy at his birth be propitious, - In whose time first the age of iron shall discontinue, - And in the whole world a golden age arise: now rules thy Apollo. - - “Under thy guidance, if any traces of our guilt continue, - Rendered harmless, they shall set the earth free from fear forever, - He shall partake of the life of the gods, and he shall see - Heroes mingled with gods, and he too shall be seen by them. - And he shall rule a peaceful world with his father’s virtues.” - -Footnote 111: - -Δίκη (Justice), daughter of Zeus and Themis, who, after the Golden Age, -forsook the degenerate earth. - -Footnote 112: - -Thanks to this eclogue, Virgil later attained the honor of being a -semi-Christian poet. To this he owes his position as guide to Dante. - -Footnote 113: - -Both are represented not only as Christian, but also as Pagan. Essener -and Therapeuten were quasi orders of the Anchorites living in the -desert. Probably, as, for instance, may be learned from Apuleius -(“Metamorphoses,” lib. XI), there existed small settlements of mystics -or consecrated ones around the sacred shrines of Isis and Mithra. Sexual -abstinence and celibacy were also known. - -Footnote 114: - - “Below the hills, a marshy plain - Infects what I so long have been retrieving: - This stagnant pool likewise to drain - Were now my latest and my best achieving. - To many millions following let me furnish soil.” - -The analogy of this expression with the quotation above is striking. - -Footnote 115: - -Compare Breuer and Freud: “Studien über Hysterie”; also Bleuler: “Die -Psychoanalyse Freuds,” _Jahrbuch_, 1910, Vol. II, 2nd half. - -Footnote 116: - -Faust (in suicide monologue): - - “Out on the open ocean speeds my dreaming! - The glassy flood before my feet is gleaming! - A new day beckons to a newer shore! - - A fiery chariot, borne on buoyant pinions, - Sweeps near me now; I soon shall ready be - To pierce the ether’s high, unknown dominions, - To reach new spheres of pure activity! - This godlike rapture, this supreme existence - Do I, but now a worm, deserve to track? - Yes, resolute to reach some brighter distance; - On Earth’s fair sun I turn my back! - - · · · · · - - Ah, that no wing can lift me from the soil, - Upon its tract to follow, follow soaring! - Then would I see eternal Evening gild - The silent world beneath me glowing. - - · · · · · - - And now before mine eyes expands the ocean, - With all its bays in shining sleep! - - · · · · · - - The new-born impulse fires my mind, - I hasten on, his beams eternal drinking.” - -We see it is the same longing and the same sun. - -Footnote 117: - -Compare Jung: “Diagnost. Assoc. Stud.”; also “The Psychology of Dementia -Praecox,” Chs. II and III. - -Footnote 118: - -According to the Christian conception _God is Love_. - -Footnote 119: - -Apuleius (“Met.,” lib. XI, 257): “At manu dextera gerebam flammis -adultam facem: et caput decora corona cinxerat palmae candidae foliis in -modum radiorum prosistentibus. Sic ad instar solis exornato et in vicem -simulacri constituto” (Then in my right hand I carried a burning torch; -while a graceful chaplet encircled my head, the shining leaves of the -palm tree projecting from it like rays of light. Thus arrayed like the -sun, and placed so as to resemble a statue). - -Footnote 120: - -The parallel in the Christian mysteries is the crowning with the crown -of thorns, the exhibition and mocking of the Savior. - -Footnote 121: - -Sacred word. - -Footnote 122: - -I am a star wandering about with you, and flaming up from the depths. - -Footnote 123: - -In the same way the Sassanian Kings called themselves “Brothers of the -Sun and of the Moon.” In Egypt the soul of every ruler was a -reduplication of the Sun Horus, an incarnation of the sun. - -Footnote 124: - -“The rising at day out of the Underworld.” Erman: “Aegypten,” p. 409. - -Footnote 125: - -Compare the coronation above. Feather, a symbol of power. Feather crown, -a crown of rays, halo. Crowning, as such, is an identification with the -sun. For example, the spiked crown upon the Roman coins made its -appearance at the time when the Cæsars were identified with _Sol -invictus_ (“Solis invicti comes”). The halo is the same, that is to say, -an image of the sun, just as is the tonsure. The priests of Isis had -smooth-shaven heads like stars. (See Apuleius, “Metamorphoses.”) - -Footnote 126: - -Compare with this my statements in “Über die Bedeutung des Vaters für -das Schicksal des Einzelnen.” Deuticke, Wien. - -Footnote 127: - -In the text of the so-called Mithra Liturgy are these lines: “Εγώ εἴμι -σύμπλανος ὑμῖν ἀστὴρ καὶ ἐκ τοῦ βάθους ἀναλάμπων—ταῦτά σον εἰπόντος -εὐθέως ὁ δίσκος ἁπλωθήσεται” (I am a star wandering about with you and -flaming up from the depths. When thou hast said this, immediately the -disc of the sun will unfold). The mystic through his prayers implored -the divine power to cause the disc of the sun to expand. In the same way -Rostand’s “Chantecler” causes the sun to rise by his crowing. - -“For verily I say unto you, If ye have faith as a grain of mustard seed, -ye shall say unto this mountain, Remove hence to yonder place; and it -shall remove; and nothing shall be impossible unto you” (Matthew xvii: -20). - -Footnote 128: - -Compare especially the words of the Gospel of John: “I and my Father are -one” (John x: 30). “He that hath seen me hath seen the Father” (John -xiv: 9). “Believe me that I am in the Father, and the Father in me” -(John xiv: 11). “I came forth from the Father, and am come into the -world; again, I leave the world, and go to the Father” (John xvi: 28). -“I ascend unto my Father, and your Father; and to my God, and your God” -(John xx: 17). - -Footnote 129: - -See the footnote on p. 137 of text. - -Footnote 130: - -Hear me, grant me my prayer—Binding together the fiery bolts of heaven -with spirit, two-bodied fiery sky, creator of humanity, fire-breathing, -fiery-spirited, spiritual being rejoicing in fire, beauty of humanity, -ruler of humanity of fiery body, light-giver to men, fire-scattering, -fire-agitated, life of humanity, fire-whirled, mover of men who -confounds with thunder, famed among men, increasing the human race, -enlightening humanity, conqueror of stars. - -Footnote 131: - -Two-bodied: an obscure epithet, if one does not admit that the dual life -of the redeemed, taught in the mysteries of that time, was attributed to -God, that is to say, to the libido. Compare the Pauline conception of -the σῶμα σαρκικόν and πνευματικόν (carnal and spiritual body). In the -Mithraic worship, Mithra seems to be the divine spirit, while Helios is -the material god; to a certain extent the visible lieutenant of the -divinity. Concerning the confusion between Christ and Sol, see below. - -Footnote 132: - -Compare Freud: “Three Contributions to the Sexual Theory.” - -Footnote 133: - -Renan (“Dialogues et fragments philosophiques,” p. 168) says: “Before -religion had reached the stage of proclaiming that God must be put into -the absolute and ideal, that is to say, beyond this world, one worship -alone was reasonable and scientific: that was the worship of the sun.” - -Footnote 134: - -The path of the visible Gods will appear through the sun, the God my -father. - -Footnote 135: - -Buber: “Ekstat. Konfess.,” p. 51 and on. - -Footnote 136: - -“Liebesgesänge an Gott,” cited by Buber: “Ekstat. Konfess.,” p. 40. An -allied symbolism is found in Carlyle: “The great fact of existence is -great to him. Fly as he will, he can not get out of the awful presence -of this reality. His mind is so made; he is great by that first of all. -Fearful and wonderful, real is life, real is death, is this universe to -him. Though all men should forget its truth, and walk in a vain show, he -can not. At all moments the Flame-image glares in upon him” (“Heroes and -Hero-Worship”). - -One can select from literature at random. For example, S. Friedländer -(Berlin-Halensee) says in _Jugend_, 1910, No. 35, p. 823: “Her longing -demands from the beloved only the purest. Like the sun, it burns to -ashes with the flame of excessive life, which refuses to be light,” and -so on. - -Footnote 137: - -Buber: Ibid., p. 45. - -Footnote 138: - -I emphasize this passage because its idea contains the psychological -root of the “Wandering of the soul in Heaven,” the conception of which -is very ancient. It is a conception of the wandering sun which from its -rising to its setting wanders over the world. The wandering gods are -representations of the sun, that is, symbols of the libido. This -comparison is indelibly impressed in the human phantasy as is shown by -the poem of Wesendonck: - -GRIEF. - - The sun, every evening weeping, - Reddens its beautiful eyes for you; - When early death seizes you, - Bathing in the mirror of the sea. - - Still in its old splendor - The glory rises from the dark world; - You awaken anew in the morning - Like a proud conqueror. - - Ah, why then should I lament, - When my heart, so heavy, sees you? - Must the sun itself despair? - Must the sun set? - - And does death alone bear life? - Do griefs alone give joys? - O, how grateful I am that - Such pains have given me nature! - -Another parallel is in the poem of Ricarda Huch: - - As the earth, separating from the sun, - Withdraws in quick flight into the stormy night, - Starring the naked body with cold snow, - Deafened, it takes away the summer joy. - And sinking deeper in the shadows of winter, - Suddenly draws close to that which it flees, - Sees itself warmly embraced with rosy light - Leaning against the lost consort. - Thus I went, suffering the punishment of exile, - Away from your countenance, into the ancient place. - Unprotected, turning to the desolate north, - Always retreating deeper into the sleep of death; - And then would I awake on your heart, - Blinded by the splendor of the dawn. - -Footnote 139: - -Translated by Dr. T. G. Wrench. - -Footnote 140: - -After you have said the second prayer, when silence is twice commanded; -then whistle twice and snap twice,[856] and straightway you will see -many five-pointed stars coming down from the sun and filling the whole -lower air. But say once again—Silence! Silence! and you, Neophyte, will -see the Circle and fiery doors cut off from the opening disc of the sun. - -Footnote 141: - -Five-fingered stars. - -Footnote 142: - -“Ecce Homo,” translated by A. M. Ludovici. - -Footnote 143: - -The water-god Sobk, appearing as a crocodile, was identified with Rê. - -Footnote 144: - -Erman: “Aegypten,” p. 354. - -Footnote 145: - -Erman: Ibid., p. 355. - -Footnote 146: - -Compare above ἀστέρας πενταδακτυλιαίους (“five-fingered stars”). - -Footnote 147: - -The bull Apis is a manifestation of Ptah. The bull is a well-known -symbol of the sun. - -Footnote 148: - -Amon. - -Footnote 149: - -Sobk of Faijum. - -Footnote 150: - -The God of Dedu in the Delta, who was worshipped as a piece of wood. -(Phallic.) - -Footnote 151: - -This reformation, which was inaugurated with much fanaticism, soon broke -down. - -Footnote 152: - -Apuleius, “Met.,” lib. XI, p. 239. - -Footnote 153: - -It is noteworthy that the humanists too (I am thinking of an expression -of the learned Mutianus Rufus) soon perceived that antiquity had but two -gods, that is, a masculine god and a feminine god. - -Footnote 154: - -Not only was the light- or fire-substance ascribed to the divinity but -also to the soul; as for example in the system of Mâni, as well as among -the Greeks, where it was characterized as a fiery breath of air. The -Holy Ghost of the New Testament appears in the form of flames around the -heads of the Apostles, because the πνεῦμα was understood to mean “fiery” -(Dieterich: Ibid., p. 116). Very similar is the Iranian conception of -Hvarenô, by which is meant the “Grace of Heaven” through which a monarch -rules. By “Grace” is understood a sort of fire or shining glory, -something very substantial (Cumont: Ibid., p. 70). We come across -conceptions allied in character in Kerner’s “Seherin von Prevorst,” and -in the case published by me, “Psychologie und Pathologie sogenannter -occulter Phänomene.” Here not only the souls consist of a spiritual -light-substance, but the entire world is constructed according to the -white-black system of the Manichæans—and this by a fifteen-year-old -girl! The intellectual over-accomplishment which I observed earlier in -this creation, is now revealed as a consequence of energetic -introversion, which again roots up deep historical strata of the soul -and in which I perceive a regression to the memories of humanity -condensed in the unconscious. - -Footnote 155: - -In like manner the so-called tube, the origin of the ministering wind, -will become visible. For it will appear to you as a tube hanging down -from the sun. - -Footnote 156: - -I add to this a quotation from Firmicus Maternus (Mathes. I, 5, 9, cit. -by Cumont: “Textes et Monuments,” I, p. 40): “Cui (animo) descensus per -orbem solis tribuitur” (To this spirit the descent through the orb of -the sun is attributed). - -Footnote 157: - -St. Hieronymus remarks, concerning Mithra who was born in a miraculous -manner from a rock, that this birth was the result of “solo aestu -libidinis” (merely through the heat of the libido) (Cumont: “Textes et -Monuments,” I, p. 163). - -Footnote 158: - -Mead: “A Mithraic Ritual.” London 1907, p. 22. - -Footnote 159: - -I am indebted to my friend and co-worker, Dr. Riklin, for the knowledge -of the following case which presents an interesting symbolism. It -concerns a paranoic who passed over into a manifest megalomaniac in the -following way: She suddenly saw a _strong light_, a _wind blew_ upon -her, she felt as if “her heart turned over,” and from that moment she -knew that God had visited her and was in her. - -I wish to refer here to the interesting correlation of mythological and -pathological forms disclosed in the analytical investigation of Dr. S. -Spielrein, and expressly emphasize that she has discovered the -symbolisms presented by her in the _Jahrbuch_, through independent -experimental work, in no way connected with my work. - -Footnote 160: - -“You will see the god youthful, graceful, with glowing locks, in a white -garment and a scarlet cloak, with a fiery helmet.” - -Footnote 161: - -“You will see a god very powerful, with a shining countenance, young, -with golden hair, clothed in white vestments, with a golden crown, -holding in his right hand a bullock’s golden shoulder, that is, the bear -constellation, which wandering hourly up and down, moves and turns the -heavens: then out of his eyes you will see lightning spring forth and -from his body, stars.” - -Footnote 162: - -According to the Chaldean teaching the sun occupies the middle place in -the choir of the seven planets. - -Footnote 163: - -The Great Bear consists of seven stars. - -Footnote 164: - -Mithra is frequently represented with a knife in one hand and a torch in -the other. The knife as an instrument of sacrifice plays an important -rôle in his myth. - -Footnote 165: - -Ibid. - -Footnote 166: - -Compare with this the scarlet mantle of Helios in the Mithra liturgy. It -was a part of the rites of the various cults to be dressed in the bloody -skins of the sacrificial animals, as in the Lupercalia, Dionysia and -Saturnalia, the last of which has bequeathed to us the Carnival, the -typical figure of which, in Rome, was the priapic Pulcinella. - -Footnote 167: - -Compare the linen-clad retinue of Helios. Also the bull-headed gods wear -white περιζώματα (aprons). - -Footnote 168: - -The title of Mithra in Vendidad XIX, 28; cit. by Cumont: “Textes et -Monuments,” p. 37. - -Footnote 169: - -The development of the sun symbol in Faust does not go as far as an -anthropomorphic vision. It stops in the suicide scene at the chariot of -Helios (“A fiery chariot borne on buoyant pinions sweeps near me now”). -The fiery chariot comes to receive the dying or departing hero, as in -the ascension of Elijah or of Mithra. (Similarly Francis of Assisi.) In -his flight Faust passes over the sea, just as does Mithra. The ancient -Christian pictorial representations of the ascension of Elijah are -partly founded upon the corresponding Mithraic representations. The -horses of the sun-chariot rushing upwards to Heaven leave the solid -earth behind, and pursue their course over a water god, Oceanus, lying -at their feet. (Cumont: “Textes et Monuments.” Bruxelles 1899, I, p. -178.) - -Footnote 170: - -Compare my article, “Psych. und Path. sog. occ. Phän.” - -Footnote 171: - -Quoted from Pitra: “Analecta sacra,” cit. by Cumont: “Textes et -Monuments,” p. 355. - -Footnote 172: - -Helios, the rising sun—the only sun rising from heaven! - -Footnote 173: - -Cited from Usener: “Weihnachtsfest,” p. 5. - -Footnote 174: - -“O, how remarkable a providence that Christ should be born on the same -day on which the sun moves onward, V. Kal. of April the fourth holiday, -and for this reason the prophet Malachi spoke to the people concerning -Christ: ‘Unto you shall the sun of righteousness arise with healing in -his wings,’ this is the sun of righteousness in whose wings healing -shall be displayed.” - -Footnote 175: - -The passage from Malachi is found in chap. iv, 2: “But unto you that -fear my name shall the Sun of Righteousness arise with healing in His -wings” (feathers). This figure of speech recalls the Egyptian sun -symbol. - -Footnote 176: - -Cumont: “Textes et Monuments,” t. I, p. 355. περὶ ἀστρονόμων. - -Footnote 177: - -“Moreover the Lord is born in the month of December in the winter on the -8th Kal. of January when the ripe olives are gathered, so that the oil, -that is the chrism, may be produced, moreover they call it the birthday -of the Unconquered One. Who in any case is as unconquered as our Lord, -who conquered death itself? Or why should they call it the birthday of -the sun; he himself is the sun of righteousness, concerning whom -Malachi, the prophet, spoke: ‘The Lord is the author of light and of -darkness, he is the judge spoken of by the prophet as the Sun of -righteousness.’” - -Footnote 178: - -“Ah! woe to the worshippers of the sun and the moon and the stars. For I -know many worshippers and prayer sayers to the sun. For now at the -rising of the sun, they worship and say, ‘Have mercy on us,’ and not -only the sun-gnostics and the heretics do this, but also Christians who -leave their faith and mix with the heretics.” - -Footnote 179: - -The pictures in the Catacombs contain much symbolism of the sun. The -Swastika cross, for example—a well-known image of the sun, wheel of the -sun, or sun’s feet—is found upon the garment of Fossor Diogenes in the -cemetery of Peter and Marcellinus. The symbols of the rising sun, the -bull and the ram, are found in the Orpheus fresco of the cemetery of the -holy Domitilla. Similarly the ram and the peacock (which, like the -phœnix, is the symbol of the sun) is found upon an epitaph of the -Callistus Catacomb. - -Footnote 180: - -Compare the countless examples in Görres: “Die christliche Mystik.” - -Footnote 181: - -Compare Leblant: “Sarcophages de la Gaule,” 1880. In the “Homilies” of -Clement of Rome (“Hom.,” II, 23, cit. by Cumont) it is said: Τῷ κυρίῳ -γεγονάσιν δώδεκα ἀπόστολοι τῶν τοῦ ἡλίου δώδεκα μηνῶν φέροντες τὸν -ἀριθμόν (The twelve apostles of the Lord, having the number of the -twelve months of the sun). As is apparent, this idea is concerned with -the course of the sun through the Zodiac. Without wishing to enter upon -an interpretation of the Zodiac, I mention that, according to the -ancient view (probably Chaldean), the course of the sun was represented -by a snake which carried the signs of the Zodiac on its back (similarly -to the Leontocephalic God of the Mithra mysteries). This view is proven -by a passage from a Vatican Codex edited by Cumont in another connection -(190, saec. XIII, p. 229, p. 85): “τότε ὁ πάνσοφος δημιουργὸς ἄκρῳ -νεύματι ἐκίνησε τὸν μέγαν δράκοντα σὺν τῷ κεκοσμημένῳ στεφάνῳ, λέγω δὴ -τὰ ἰβ’ ζῴδια, βαστάζοντα ἐπὶ τοῦ νώτου αὐτοῦ” (The all-wise maker of the -world set in motion the great dragon with the adorned crown, with a -command at the end. I speak now of the twelve images borne on the back -of this). - -This inner connection of the ζῴδια (small images) with the zodiacal -snake is worthy of notice and gives food for thought. The Manichæan -system attributes to Christ the symbol of the snake, and indeed of the -snake on the tree of Paradise. For this the quotation from John gives -far-reaching justification (John iii:14): “And as Moses lifted up the -serpent in the wilderness, even so must the son of man be lifted up.” An -old theologian, Hauff (“Biblische Real- und Verbalkonkordanz,” 1834), -makes this careful observation concerning this quotation: “Christ -considered the Old Testament story an unintentional symbol of the idea -of the atonement.” The almost bodily connection of the followers with -Christ is well known. (Romans xii:4): “For as we have many members in -one body, and all members have not the same office, so we being many are -one body in Christ, and every one members one of another.” If -confirmation is needed that the zodiacal signs are symbols of the -libido, then the sentence in John i:29, “Behold the Lamb of God, which -taketh away the sin of the world,” assumes a significant meaning. - -Footnote 182: - -According to an eleventh-century manuscript in Munich; Albrecht Wirth: -“Aus orientalischen Chroniken,” p. 151. Frankfurt 1894. - -Footnote 183: - -“To Zeus, the Great Sun God, the King, the Saviour.” - -Footnote 184: - -Abeghian: “Der armenische Volksglaube,” p. 41, 1899. - -Footnote 185: - -Compare Aigremont: “Fuss- und Schuhsymbolik,” Leipzig 1909. - -Footnote 186: - -Attis was later assimilated with Mithra. Like Mithra he was represented -with the Phrygian cap (Cumont: “Myst. des Mith.,” p. 65). According to -the testimony of Hieronymus, the manger (Geburtshöhle) at Bethlehem was -originally a sanctuary (Spelæum) of Attis (Usener: “Weihnachtsfest,” p. -283). - -Footnote 187: - -Cumont (“Die Mysterien des Mithra,” p. 4) says of Christianity and -Mithracism: “Both opponents perceived with astonishment how similar they -were in many respects, without being able to account for the causes of -this similarity.” - -Footnote 188: - -Our present-day moral views come into conflict with this wish in so far -as it concerns the erotic fate. The erotic adventures necessary for so -many people are often all too easily given up because of moral -opposition, and one willingly allows himself to be discouraged because -of the social advantages of being moral. - -Footnote 189: - -The poetical works of Lord Byron. - -Footnote 190: - -Edmond Rostand: “Cyrano de Bergerac,” Paris 1898. - -Footnote 191: - -The projection into the “cosmic” is the primitive privilege of the -libido, for it enters into our perception naturally through all the -avenues of the senses, apparently from without, and in the form of pain -and pleasure connected with the objects. This we attribute to the object -without further thought, and we are inclined, in spite of our -philosophic considerations, to seek the causes in the object, which -often has very little concern with it. (Compare this with the Freudian -conception of Transference, especially Firenczi’s remarks in his paper, -“Introjektion und Übertragung,” _Jahrbuch_, Vol. I, p. 422.) Beautiful -examples of direct libido projection are found in erotic songs: - - “Down on the strand, down on the shore, - A maiden washed the kerchief of her lover; - And a soft west wind came blowing over the shore, - Lifted her skirt a little with its breeze - And let a little of her ankles be seen, - And the seashore became as bright as all the world.” - - (Neo-Grecian Folksong from Sanders: “Das Volksleben der Neugriechen,” - 1844, p. 81, cit. _Zeitschrift des Vereines für Volkskunde_, Jahrgang - XII, 1902, p. 166.) - - “In the farm of Gymir I saw - A lovely maiden coming toward me; - From the brilliance of her arm glowed - The sky and all the everlasting sea.” - - (From the Edda, tr. (into Ger.) by H. Gering, p. 53; _Zeitschrift für - Volkskunde_, Jahrgang XII, 1902, p. 167.) - -Here, too, belong all the miraculous stories of cosmic events, phenomena -occurring at the birth and death of heroes. (The Star of Bethlehem; -earthquakes, the rending asunder of the temple hangings, etc., at the -death of Christ.) The omnipotence of God is the manifest omnipotence of -the libido, the only actual doer of wonders which we know. The symptom -described by Freud, as the “omnipotence of thought” in Compulsion -Neuroses arises from the “sexualizing” of the intellect. The historical -parallel for this is the magical omnipotence of the mystic, attained by -introversion. The “omnipotence of thought” corresponds to the -identification with God of the paranoic, arrived at similarly through -introversion. - -Footnote 192: - -Comparable to the mythological heroes who after their greatest deeds -fall into spiritual confusion. - -Footnote 193: - -Here I must refer you to the blasphemous piety of Zinzendorf, which has -been made accessible to us by the noteworthy investigation of Pfister. - -Footnote 194: - -Anah is really the beloved of Japhet, the son of Noah. She leaves him -because of the angel. - -Footnote 195: - -The one invoked is really a star. Compare Miss Miller’s poem. - -Footnote 196: - -Really an attribute of the wandering sun. - -Footnote 197: - -Compare Miss Miller’s poem. - - “My poor life is gone, - - · · · · · - - then having gained - One raptured glance, I’ll die content, - For I the source of beauty, warmth and life - Have in his perfect splendor once beheld.” - -Footnote 198: - -The light-substance of God. - -Footnote 199: - -The light-substance of the individual soul. - -Footnote 200: - -The bringing together of the two light-substances shows their common -origin; they are the symbols of the libido. Here they are figures of -speech. In earlier times they were doctrines. According to Mechthild von -Magdeburg the soul is made out of love (“Das fliessende Licht der -Gottheit,” herausgegeben von Escherich, Berlin 1909). - -Footnote 201: - -Compare what is said above about the snake symbol of the libido. The -idea that the climax means at the same time the end, even death, forces -itself here. - -Footnote 202: - -Compare the previously mentioned pictures of Stuck: Vice, Sin and Lust, -where the woman’s naked body is encircled by the snake. Fundamentally it -is a symbol of the most extreme fear of death. The death of Cleopatra -may be mentioned here. - -Footnote 203: - -Encircling by the serpent. - - - - - PART II - - - CHAPTER I - -Footnote 204: - -This is the way it appears to us from the psychological standpoint. See -below. - -Footnote 205: - -Samson as Sun-god. See Steinthal: “Die Sage von Simson,” _Zeitschrift -für Völkerpsychologie_, Vol. II. - -Footnote 206: - -I am indebted for the knowledge of this fragment to Dr. Van Ophuijsen of -The Hague. - -Footnote 207: - -Rudra, properly father of the Maruts (winds), a wind or sun god, appears -here as the sole creator God, as shown in the course of the text. The -rôle of creator and fructifier easily belongs to him as wind god. I -refer to the observations in Part I concerning Anaxagoras and to what -follows. - -Footnote 208: - -This and the following passages from the Upanishads are quoted from: -“The Upanishads,” translated by R. G. S. Mead and J. C. Chattopâdhyâya. -London 1896. - -Footnote 209: - -In a similar manner, the Persian sun-god Mithra is endowed with an -immense number of eyes. - -Footnote 210: - -Whoever has in himself, God, the sun, is immortal, like the sun. Compare -Pt. I, Ch. 5. - -Footnote 211: - -Bayard Taylor’s translation of “Faust” is used throughout this -book.—TRANSLATOR. - -Footnote 212: - -He was given that name because he had introduced the phallic cult into -Greece. In gratitude to him for having buried the mother of the -serpents, the young serpents cleaned his ears, so that he became -clairaudient and understood the language of birds and beasts. - -Footnote 213: - -Compare the vase picture of Thebes, where the Cabiri are represented in -noble and in caricatured form (in Roscher: “Lexicon,” s. Megaloi Theoi). - -Footnote 214: - -The justification for calling the Dactyli thumbs is given in a note in -Pliny: 37, 170, according to which there were in Crete precious stones -of iron color and thumblike shape which were called Idaean Dactyli. - -Footnote 215: - -Therefore, the dactylic metre or verse. - -Footnote 216: - -See Roscher: “Lexicon of Greek and Roman Mythology,” s. Dactyli. - -Footnote 217: - -According to Jensen: “Kosmologie,” p. 292, Oannes-Ea is the educator of -men. - -Footnote 218: - -Inman: “Ancient Pagan and Modern Christian Symbolism.” - -Footnote 219: - -Varro identifies the μεγάλοι θεοί with the Penates. The Cabiri might be -simulacra duo virilia Castoris et Pollucis in the harbor of Samothrace. - -Footnote 220: - -In Brasiae on the Laconian coast and in Pephnos some statues only a foot -high with caps on their heads were found. - -Footnote 221: - -That the monks have again invented cowls seems of no slight importance. - -Footnote 222: - -_Zentralblatt für Psychoanalyse_, II, p. 187. - -Footnote 223: - -The typical motive of the youthful teacher of wisdom has also been -introduced into the Christ myth in the scene of the twelve-year-old -Jesus in the temple. - -Footnote 224: - -Next to this, there is a female figure designated as ΚΡΑΤΕΙΑ, which -means “one who brings forth” (Orphic). - -Footnote 225: - -Roscher: “Lexicon,” s. v. Megaloi Theoi. - -Footnote 226: - -Comrade—fellow-reveller. - -Footnote 227: - -Roscher: “Lexicon,” s. v. Phales. - -Footnote 228: - -Compare Freud’s evidence, _Zentralblatt für Psychoanalyse_, I, p. 188. I -must remark at this place that etymologically penis and penates are not -grouped together. On the contrary, πέος, πόσυη, Sanskrit _pása-ḥ_, Latin -_penis_, were given with the Middle High German _visel_ (penis) and Old -High German _fasel_ the significance of fœtus, _proles_. (Walde: “Latin -Etymologie,” s. Penis.) - -Footnote 229: - -Stekel in his “Traumsymbolik” has traced out this sort of representation -of the genitals, as has Spielrein also in a case of dementia praecox. -1912 _Jahrbuch_, Vol. III, p. 369. - -Footnote 230: - -The figure of Κράτεια, the one who “brings forth,” placed beside it is -surprising in that the libido occupied in creating religion has -apparently developed out of the primitive relation to the mother. - -Footnote 231: - -In Freud’s paper (“Psychoanalytische Bemerkungen über einen Fall von -Paranoia usw.,” 1912 _Jahrbuch_, Vol. III, p. 68), which appeared -simultaneously with the first part of my book, he makes an observation -absolutely parallel to the meaning of my remarks concerning the “libido -theory” resulting from the phantasies of the insane Schreber: Schreber’s -divine rays composed by condensation of sun’s rays, nerve fibres and -sperma are really nothing else but the libido fixations projected -outside and objectively represented, and lend to his delusion a striking -agreement with our theory. That the world must come to an end because -the ego of the patient attracts all the rays to himself; that later -during the process of reconstruction he must be very anxious lest God -sever the connection of the rays with him: these and certain other -peculiarities of Schreber’s delusion sound very like the foregoing -endopsychic perceptions, on the assumption of which I have based the -interpretation of paranoia. - -Footnote 232: - -“Tuscalanarum quaestionum,” lib. IV. - -Footnote 233: - -From the good proceed desire and joy—joy having reference to some -present good, and desire to some future one—but joy and desire depend -upon the opinion of good; as desire being inflamed and provoked is -carried on eagerly toward what has the appearance of good, and joy is -transported and exults on obtaining what was desired: for we naturally -pursue those things that have the appearance of good, and avoid the -contrary—wherefore as soon as anything that has the appearance of good -presents itself, nature incites us to endeavor to obtain it. Now where -this strong desire is consistent and founded on prudence, it is by the -stoics called Bulesis and the name which we give it is volition, and -this they allow to none but their wise men, and define it thus; volition -is a reasonable desire; but whatever is incited too violently in -opposition to reason, that is a lust or an unbridled desire which is -discoverable in all fools.—_The Tusculan Disputation_, Cicero, page 403. - -Footnote 234: - -“Pro Quint.,” 14. - -Footnote 235: - -Libido is used for arms and military horses rather than for dissipations -and banquets. - -Footnote 236: - -Walde: “Latin Etymological Dictionary,” 1910. See libet. _Liberi_ -(children) is grouped together with _libet_ by Nazari (“Riv. di Fil.,” -XXXVI, 573). Could this be proven, then Liber, the Italian god of -procreation, undoubtedly connected with _liberi_, would also be grouped -with _libet_. Libitina is the goddess of the dead, who would have -nothing in common with Lubentina and Lubentia (attribute of Venus), -which belongs to _libet_; the name is as yet unexplained. (Compare the -later comments in this work.) _Libare_ = to pour (to sacrifice?) and is -supposed to have nothing to do with _liber_. The etymology of _libido_ -shows not only the central setting of the idea, but also the connection -with the German _Liebe_ (love). We are obliged to say under these -circumstances that not only the idea, but also the word _libido_ is well -chosen for the subject under discussion. - -Footnote 237: - -A corrected view on the conservation of energy in the light of the -theory of cognition might offer the comment that this picture is the -projection of an endopsychic perception of the equivalent -transformations of the libido. - - - CHAPTER II - -Footnote 238: - -Freud: “Three Contributions to the Sexual Theory,” p. 29. Translation by -Brill. “In a non-sexual ‘impulse’ originating from impulses of motor -sources we can distinguish a contribution from a stimulus-receiving -organ, such as the skin, mucous membrane, and sensory organs. This we -shall here designate as an erogenous zone; it is that organ the stimulus -of which bestows on the impulse the sexual character.” - -Footnote 239: - -Freud: Ibid., p. 14. “One definite kind of contiguity, consisting of -mutual approximation of the mucous membranes of the lips in the form of -a kiss, has among the most civilized nations received a sexual value, -though the parts of the body concerned do not belong to the sexual -apparatus but form the entrance to the digestive tract.” - -Footnote 240: - -See Freud: Ibid. - -Footnote 241: - -An old view which Möbius endeavored to bring again to its own. Among the -newcomers it is Fouillée, Wundt, Beneke, Spencer, Ribot and others, who -grant the psychologic primate to the impulse system. - -Footnote 242: - -Freud: Ibid., p. 25. “I must repeat that these psychoneuroses, as far as -my experience goes, are based on sexual motive powers. I do not mean -that the energy of the sexual impulse contributes to the forces -supporting the morbid manifestations (symptoms), but I wish distinctly -to maintain that this supplies the only constant and the most important -source of energy in the neurosis, so that the sexual life of such -persons manifests itself either exclusively, preponderately, or -partially in these symptoms.” - -Footnote 243: - -That scholasticism is still firmly rooted in mankind is only too easily -proven, and an illustration of this is the fact that not the least of -the reproaches directed against Freud, is that he has changed certain of -his earlier conceptions. Woe to those who compel mankind to learn anew! -“Les savants ne sont pas curieux.” - -Footnote 244: - -_Jahrbuch_, Vol. III, p. 65. - -Footnote 245: - -Schreber’s case is not a pure paranoia in the modern sense. - -Footnote 246: - -Also in “Der Inhalt der Psychose,” 1908. - -Footnote 247: - -Compare Jung: “The Psychology of Dementia Praecox,” p. 114. - -Footnote 248: - -For example, in a frigid woman who as a result of a specific sexual -repression does not succeed in bringing the libido sexualis to the -husband, the parent imago is present and she produces symptoms which -belong to that environment. - -Footnote 249: - -Similar transgression of the sexual sphere might also occur in -hysterical psychoses; that indeed is included with the definition of the -psychosis and means nothing but a general disturbance of adaptation. - -Footnote 250: - -“Die psychosexuellen Differenzen der Hysterie und der Dementia praecox,” -_Zentralblatt für Nervenheilkunde und Psychiatrie_, 1908. - -Footnote 251: - -“Introjektion und Übertragung,” _Jahrbuch_, Vol. I, p. 422. - -Footnote 252: - -See Avenarius: “Menschliche Weltbegriffe,” p. 25. - -Footnote 253: - -“Welt als Wille und Vorstellung,” Vol. I, p. 54. - -Footnote 254: - -“Theogonie.” - -Footnote 255: - -Compare Roscher: “Lexicon,” p. 2248. - -Footnote 256: - -Drews: “Plotinus,” Jena 1907, p. 127. - -Footnote 257: - -Ibid., p. 132. - -Footnote 258: - -One substance in three forms. - -Footnote 259: - -Ibid., p. 135. - -Footnote 260: - -Plotinus: “Enneades,” II, 5, 3. - -Footnote 261: - -Plotinus: “Enneades,” IV, 8, 3. - -Footnote 262: - -“Enneades,” III, 5, 9. - -Footnote 263: - -Ibid., p. 141. - -Footnote 264: - -Naturally this does not mean that the function of reality owes its -existence to the differentiation in procreative instincts exclusively. I -am aware of the undetermined great part played by the function of -nutrition. - -Footnote 265: - -Malthusianism is the artificial setting forth of the natural tendency. - -Footnote 266: - -For instance, in the form of procreation as in general of the will. - -Footnote 267: - -Freud in his work on paranoia has allowed himself to be carried over the -boundaries of his original conception of libido by the facts of this -illness. He there uses libido even for the function of reality, which -cannot be reconciled with the standpoint of the “Three Contributions.” - -Footnote 268: - -Bleuler arrives at this conclusion from the ground of other -considerations, which I cannot always accept. See Bleuler, “Dementia -Praecox,” in Aschaffenburg’s “Handbuch der Psychiatrie.” - -Footnote 269: - -See Jung: “Kritik über E. Bleuler: Zur Theorie des schizophrenen -Negativismus.” _Jahrbuch_, Vol. III, p. 469. - -Footnote 270: - -Spielrein: “Über den psychologischen Inhalt eines Falles von -Schizophrenie.” _Jahrbuch_, Vol. III, p. 329. - -Footnote 271: - -His researches are in my possession and their publication is in -preparation. - -Footnote 272: - -Honegger made use of this example in his lecture at the private -psychoanalytic congress in Nürnberg, 1910. - -Footnote 273: - -Spielrein: Ibid., pp. 338, 353, 387. For soma as the “effusion of the -seed,” see what follows. - -Footnote 274: - -Compare Berthelot: “Les Alchémistes Grecs,” and Spielrein: Ibid., p. -353. - -Footnote 275: - -I cannot refrain from observing that this vision reveals the original -meaning of alchemy. A primitive magic power for generation, that is to -say, a means by which children could be produced without the mother. - -Footnote 276: - -Spielrein: Ibid., pp. 338, 345. - -Footnote 277: - -I must mention here those Indians who create the first people from the -union of a sword hilt and a shuttle. - -Footnote 278: - -Ibid., p. 399. - - - CHAPTER III - -Footnote 279: - -Naturally a precursor of onanism. - -Footnote 280: - -This true catatonic pendulum movement of the head, I saw arise in the -case of a catatonic patient, from the coitus movements gradually shifted -upwards. This Freud has described long ago as a shifting from below to -above. - -Footnote 281: - -She put the small fragments which fell out into her mouth and ate them. - -Footnote 282: - -“Dreams and Myths.” Vienna 1909. Translated by Wm. A. White, M.D. - -Footnote 283: - -A. Kuhn: “Mythologische Studien,” Vol. I: “Die Herabkunft des Feuers und -des Göttertrankes.” Gütersloh 1886. A very readable résumé of the -contents is to be found in Steinthal: “Die ursprüngliche Form der Sage -von Prometheus,” _Zeitschrift für Völkerpsychologie und -Sprachwissenschaft_, Vol. II, 1862; also in Abraham: Ibid. - -Footnote 284: - -Also mathnâmi and mâthayati. The root _manth_ or _math_ has a special -significance. - -Footnote 285: - -_Zeitschrift für vergleichende Sprachforschung_, Vol. II, p. 395, and -Vol. IV, p. 124. - -Footnote 286: - -I learn (that which is learned, knowledge; the act of learning), to take -thought beforehand, to Prometheus (forethought). - -Footnote 287: - -Prometheus, the herald of the Titans. - -Footnote 288: - -Bapp in Roscher’s “Lexicon,” Sp. 3034. - -Footnote 289: - -_Bhṛgu_ = φλεγυ, a recognized connection of sound. See Roscher: Sp. -3034, 54. - -Footnote 290: - -For the eagle as a fire token among the Indians, see Roscher: Sp. 3034, -60. - -Footnote 291: - -The stem _manth_ according to Kuhn becomes in German _mangeln_, _rollen_ -(referring to washing). Manthara is the butter paddle. When the gods -generated the amrta (drink of immortality) by twirling the ocean around, -they used the mountain Mandara as the paddle (see Kuhn: Ibid., p. 17). -Steinthal calls attention to the Latin expression in poetical speech: -_mentula_ = male member, in which _ment_ (_manth_) was used. I add here -also, _mentula_ is to be taken as diminutive for _menta_ or _mentha_ -(μίνθα), _Minze_. In antiquity the _Minze_ was called “Crown of -Aphrodite” (Dioscorides, II, 154). Apuleius called it “mentha venerea”; -it was an aphrodisiac. (The opposite meaning is found in Hippocrates: Si -quis eam saepe comedat, ejus genitale semen ita colliquescit, ut -effluat, et arrigere prohibet et corpus imbecillum reddit), and -according to Dioscorides, Minze is a means of preventing conception. -(See Aigremont: “Volkserotik und Pflanzenwelt,” Vol. I, p. 127). But the -ancients also said of Menta: “Menta autem appellata, quod suo odore -mentem feriat—mentae ipsius odor animum excitat.” This leads us to the -root _ment_—in Latin _mens_; English, mind—with which the parallel -development to _pramantha_, Προμηθεύς, would be completed. Still to be -added is that an especially strong chin is called _mento_ (_mentum_). A -special development of the chin is given, as we know, to the priapic -figure of Pulcinello, also the pointed beard (and ears) of the satyrs -and the other priapic demon, just as in general all the protruding parts -of the body can be given a masculine significance and all the receding -parts or depressions a feminine significance. This applies also to all -other animate or inanimate objects. See Maeder: _Psycho.-Neurol. -Wochenschr._, X. Jahrgang. However, this whole connection is more than a -little uncertain. - -Footnote 292: - -Abraham observes that in Hebrew the significance of the words for man -and woman is related to this symbolism. - -Footnote 293: - -“What is called the gulya (pudendum) means the yoni (the birthplace) of -the God; the fire, which was born there, is called ‘beneficent’” -(“Kâtyâyanas Karmapradîpa,” I, 7; translated by Kuhn: “Herabkunft des -Feuers,” p. 67). The etymologic connection between _bohren_—_geboren_ is -possible. The Germanic _bŏrôn_ (to bore) is primarily related to the -Latin _forare_ and the Greek φαράω = to plow. Possibly it is an -Indo-Germanic root _bher_ with the meaning to bear; Sanscrit _bhar-_; -Greek φερ-; Latin _fer-_; from this Old High German _beran_, English to -bear, Latin _fero_ and _fertilis_, _fordus_ (pregnant); Greek φορός. -Walde (“Latin Etym.,” s. Ferio) traces _forare_ to the root _bher-_. -Compare with this the phallic symbolism of the plough, which we meet -later on. - -Footnote 294: - -Weber: “Indische Studien,” I, 197; quoted by Kuhn: Ibid., p. 71. - -Footnote 295: - -“Rigveda,” III, 29—1 to 3. - -Footnote 296: - -Or mankind in general. Viçpatni is the feminine wood, viçpati, an -attribute of Agni, the masculine. In the instruments of fire lies the -origin of the human race, from the same perverse logic as in the -beforementioned shuttle and sword-hilt. Coitus as the means of origin of -the human race must be denied, from the motive, to be more fully -discussed later, of a primitive resistance against sexuality. - -Footnote 297: - -Wood as the symbol of the mother is well known from the dream -investigation of the present time. See Freud: “Dream Interpretation.” -Stekel (“Sprache des Traumes,” p. 128) explains it as the symbol of the -woman. Wood is also a German vulgar term for the breast. (“Wood before -the house.”) The Christian wood symbolism needs a chapter by itself. The -son of Ilâ: Ilâ is the daughter of Manus, the one and only, who with the -help of his fish has overcome the deluge, and then with his daughter -again procreated the human race. - -Footnote 298: - -See Hirt: “Etymologie der neuhochdeutschen Sprache,” p. 348. - -Footnote 299: - -The capitular of Charlemagne of 942 forbade “those sacrilegious fires -which are called Niedfyr.” See Grimm: “Mythologie,” 4th edition, p. 502. -Here there are to be found descriptions of similar fire ceremonies. - -Footnote 300: - -Kuhn: Ibid., p. 43. - -Footnote 301: - -Instead of preserving the divine faith in its purity, the reader will -call to mind the fact that in this year when the plague, usually called -Lung sickness, attacked the herds of cattle in Laodonia, certain bestial -men, monks in dress but not in spirit, taught the ignorant people of -their country to make fire by rubbing wood together and to set up a -statue of Priapus, and by that method to succor the cattle. After a -Cistercian lay brother had done this near Fentone, in front of the -entrance of the “Court,” he sprinkled the animals with holy water and -with the preserved testicles of a dog, etc. - -Footnote 302: - -Preuss: “Globus,” LXXXVI, 1905, S. 358. - -Footnote 303: - -Compare with this Friedrich Schultze: “Psychologie der Naturvölker,” p. -161. - -Footnote 304: - -This primitive play leads to the phallic symbolism of the plough. Ἀροῦν -means to plough and possesses in addition the poetic meaning of -impregnate. The Latin _arare_ means merely to plough, but the phrase -“fundum alienum arare” means “to pluck cherries in a neighbor’s garden.” -A striking representation of the phallic plough is found on a vase in -the archeological museum in Florence. It portrays a row of six naked -ithyphallic men who carry a plough represented phallically (Dieterich: -“Mutter Erde,” p. 107). The “carrus navalis” of our spring festival -(carnival) was at times during the Middle Ages a plough (Hahn: “Demeter -und Baubo,” quoted by Dieterich: Ibid., p. 109). Dr. Abegg of Zurich -called my attention to the clever work of R. Meringer (“Wörter und -Sachen. Indogermanische Forschungen,” 16, 179/84, 1904). We are made -acquainted there with a very far-reaching amalgamation of the libido -symbols with the external materials and external activities, which -support our previous considerations to an extraordinary degree. -Meringer’s assumption proceeds from the two Indo-Germanic roots, _ṷen_ -and _ṷeneti_. Indo-Germanic _*uen Holz_, ai. ist. _van_, _vana_. Agni is -_garbhas vanām_, “fruit of the womb of the woods.” - -Indo-Germanic _*ṷeneti_ signifies “he ploughs”: by that is meant the -penetration of the ground by means of a sharpened piece of wood and the -throwing up of the earth resulting from it. This verb itself is not -verified because this very primitive working of the ground was given up -at an early time. When a better treatment of the fields was learned, the -primitive designation for the ploughed field was given to the pasture, -therefore Gothic _vinja_, υομη, Old Icelandic _vin_, pasture, meadow. -Perhaps also the Icelandic _Vanen_, as Gods of agriculture, came from -that. - -From _ackern_ (to plough) sprang _coïre_ (the connection might have been -the other way); also Indo-Germanic _*ṷenos_ (enjoyment of love), Latin -_venus_. Compare with this the root _ṷen_ = wood. _Coïre_ = passionately -to strive; compare Old High German _vinnan_, to rave or to storm; also -the Gothic _vēns_; ἐλπις = hope; Old High German _wân_ = expectation, -hope; Sanscrit _van_, to desire or need; further, _Wonne_ (delight, -ecstasy); Old Icelandic _vinr_ (beloved, friend). From the meaning -_ackern_ (to plough) arises _wohnen_ (to live). This transition has been -completed only in the German. From _wohnen_ → _gewöhnen_, _gewohnt sein_ -(to be accustomed), Old Icelandic _vanr_ = _gewohnt_ (to be accustomed); -from _ackern_ further → _sich mühen_, _plagen_ (to take much trouble, -wearing work), Old Icelandic _vinna_, to work: Old High German _winnan_ -(to toil hard, to overwork); Gothic _vinnan_, πάσχειν; _vunns_, πάθημα. -From _ackern_ comes, on the other hand, _gewinnen_, _erlangen_ (to win, -to attain), Old High German _giwinnan_, but also _verletzen_ (to -injure): Gothic _vunds_ (_wund_), wound. _Wund_ in the beginning, the -most primal sense, was therefore the ground torn up by the wooden -implement. From _verletzen_ (to injure) come _schlagen_ (to strike), -_besiegen_ (to conquer): Old High German _winna_ (strife); Old Saxon -_winnan_ (to battle). - -Footnote 305: - -The old custom of making the “bridal bed” upon the field, which was for -the purpose of rendering the field fertile, contains the primitive -thought in the most elementary form; by that the analogy was expressed -in the clearest manner: Just as I impregnate the woman, so do I -impregnate the earth. The symbol leads the sexual libido over to the -cultivation of the earth and to its fruitfulness. Compare with that -Mannhardt: “Wald- und Feldkulte,” where there are abundant -illustrations. - -Footnote 306: - -Spielrein’s patient (_Jahrbuch_, III, p. 371) associates fire and -generation in an unmistakable manner. She says as follows concerning it: -“One needs iron for the purpose of piercing the earth and for the -purpose of creating fire.” This is to be found in the Mithra liturgy as -well. In the invocation to the fire god, it is said: ὁ συνδήσας πνεύματι -τὰ πὑρινα κλεῖθρα τοῦ οὐρανοῦ (Thou who hast closed up the fiery locks -of heaven, with the breath of the spirit,—open to me). “With iron one -can create cold people from the stone.” The boring into the earth has -for her the meaning of fructification or birth. She says: “With the -glowing iron one can pierce through mountains. The iron becomes glowing -when one pushes it into a stone.” - -Compare with this the etymology of _bohren_ and _gebären_ (see above). -In the “Bluebird” of Maeterlinck the two children who seek the bluebird -in the land of the unborn children, find a boy who bores into his nose. -It is said of him: he will discover a new fire, so as to warm the earth -again, when it will have grown cold. - -Footnote 307: - -Compare with this the interesting proofs in Bücher: “Arbeit und -Rhythmus,” Leipzig 1899. - -Footnote 308: - -Amusement is undoubtedly coupled with many rites, but by no means with -all. There are some very unpleasant things. - -Footnote 309: - -The Upanishads belong to the Brâhmana, to the theology of the Vedic -writings, and comprise the theosophical-speculative part of the Vedic -teachings. The Vedic writings and collections are in part of very -uncertain age and may reach back to a very distant past because for a -long period they were handed down only orally. - -Footnote 310: - -The primal and omniscient being, the idea of whom, translated into -psychology, is comprehended in the conception of libido. - -Footnote 311: - -Âtman is also considered as originally a bisexual being—corresponding to -the libido theory. The world sprang from desire. Compare -_Bṛihadâraṇyaka-Upaniṣhad_, I, 4, 1 (Deussen): - - “(1) In the beginning this world was Âtman alone—he looked around: - Then he saw nothing but himself. - - “(2) Then he was frightened; therefore, one is afraid, when one is - alone. Then he thought: Wherefore should I be afraid, since there is - nothing beside myself? - - “(3) But also he had no joy, therefore one has no joy when one is - alone. Then he longed for a companion.” - -After this there follows the description of his division quoted above. -Plato’s conception of the world-soul approaches very near to the Hindoo -idea. “The soul in no wise needed eyes, because near it there was -nothing visible. Nothing was separate from it, nothing approached it, -because outside of it there was nothing” (“Timaios”). - -Footnote 312: - -Compare with this Freud’s “Three Contributions to the Sexual Theory.” - -Footnote 313: - -What seems an apparently close parallel to the position of the hand in -the Upanishad text I observed in a little child. The child held one hand -before his mouth and rubbed it with the other, a movement which may be -compared to that of the violinist. It was an early infantile habit which -persisted for a long time afterwards. - -Footnote 314: - -Compare Freud: “Bemerkungen über einen Fall von Zwangsneurose.” 1912 -_Jahrbuch_, Vol. I, p. 357. - -Footnote 315: - -As shown above, in the child the libido progresses from the mouth zone -into the sexual zone. - -Footnote 316: - -Compare what has been said above about Dactyli. Abundant examples are -found in Aigremont: “Fuss- und Schuhsymbolik.” - -Footnote 317: - -When, in the enormously increased sexual resistance of the present day, -women emphasize the secondary signs of sex and their erotic charm by -specially designed clothing, that is a phenomenon which belongs in the -same general scheme for the heightening of allurement. - -Footnote 318: - -It is well known that the orifice of the ear has also a sexual value. In -a hymn to the Virgin it is called “quæ per aurem concepisti.” Rabelais’ -Gargantua was born through his mother’s ear. Bastian (“Beiträge z. -vergl. Psychologie,” p. 238) mentions the following passage from an old -work, “There is not to be found in this entire kingdom, even among the -very smallest girls, a maiden, because even in her tender youth she puts -a special medicine into her genitals, also in the orifice of her ears; -she stretches these and holds them open continuously.”—Also the -Mongolian Buddha was born from the ear of his mother. - -Footnote 319: - -The driving motive for the breaking up of the ring might be sought, as I -have already intimated in passing, in the fact that the secondary sexual -activity (the transformed coitus) never is or would be adapted to bring -about that natural satiety, as is the activity in its real place. With -this first step towards transformation, the first step towards the -characteristic dissatisfaction was also taken, which later drove man -from discovery to discovery without allowing him ever to attain satiety. -Thus it looks from the biological standpoint, which however is not the -only one possible. - -Footnote 320: - -Translated by Mead and Chattopâdhyâya. Sec. 1, Pt. II. - -Footnote 321: - -In a song of the Rigveda it is said that the hymns and sacrificial -speeches, as well as all creation in general, have proceeded from the -“entirely fire consumed” Purusha (primitive man-creator of the world). - -Footnote 322: - -To shine; to show forth; reveal;—light. - -Footnote 323: - -I said; they said; a saying; an oracle. - -Footnote 324: - -Compare Brugsch: “Religion und Myth. d. alt. Aegypter,” p. 255 f., and -the Egyptian dictionary. - -Footnote 325: - -The German word “Schwan” belongs here, therefore it sings when dying. It -is the sun. The metaphor in Heine supplements this very beautifully. - - “Es singt der Schwan im Weiher - Und rudert auf und ab, - Und immer leiser singend, - Taucht er ins Flutengrab.” - -Hauptmann’s “Sunken Bell” is a sun myth in which bell = sun = life = -libido. - -Footnote 326: - -Why is it wonderful to understand the universe, if men are able? i.e., -men in whose very being the universe exists and each one (of whom) is a -representative of God in miniature? Or is it right to believe that men -have sprung in any way except from heaven—He alone stands in the midst -of the citadel, a conqueror, his head erect and his shining eyes fixed -on the stars. - -Footnote 327: - -Loosely connected with ag-ilis. See Max Müller: “Vorl. über den Ursprung -und die Entwicklung der Religion,” p. 237. - -Footnote 328: - -An Eranian name of fire is _Nairyôçağha_ = masculine word. The Hindoo -_Narâçam̆sa_ means wish of men (Spiegel: “Erân. Altertumskunde,” II, -49). Fire has the significance of Logos (compare Ch. 7, “Siegfried”). Of -_Agni_ (fire), Max Müller, in his introduction to “The Science of -Comparative Religions,” says: “It was a conception familiar to India to -consider the fire upon the altar as being at the same time subject and -object. The fire burned the sacrifice and was thereby similar to the -priest, the fire carried the sacrifice to the gods, and was thereby an -intercessor between men and the gods: fire itself, however, represented -also something divine, a god, and when honor was to be shown to this -god, then fire was as much the subject as the object of the sacrifice. -Hence the first conception, that Agni sacrificed itself, i.e. that it -produced for itself its own sacrifice, and next that it brings itself to -the sacrifice.” The contact of this line of thought with the Christian -symbol is plainly apparent. Krishna utters the same thought in the -“Bhagavad-Gîtâ,” b. IV (translated by Arnold, London 1910): - - “All’s then God! - The sacrifice is Brahm, the ghee and grain - Are Brahm, the fire is Brahm, the flesh it eats - Is Brahm, and unto Brahm attaineth he - Who, in such office, meditates on Brahm.” - -The wise Diotima sees behind this symbol of fire (in Plato’s symposium, -c. 23). She teaches Socrates that Eros is “the intermediate being -between mortals and immortals, a great Demon, dear Socrates; for -everything demoniac is just the intermediate link between God and man.” -Eros has the task “of being interpreter and messenger from men to the -gods, and from the gods to men, from the former for their prayers and -sacrifices, from the latter for their commands and for their -compensations for the sacrifices, and thus filling up the gap between -both, so that through his mediation the whole is bound together with -itself.” Eros is a son of Penia (poverty, need) generated by Poros -intoxicated with nectar. The meaning of Poros is dark; πόρος means way -and hole, opening. Zielinski: “Arch. f. Rel. Wissensch.,” IX, 43 ff., -places him with Phoroneus, identical with the fire-bringer, who is held -in doubt; others identify him with primal chaos, whereas others read -arbitrarily Κόρος and Μόρος. Under these circumstances, the question -arises whether there may not be sought behind it a relatively simple -sexual symbolism. Eros would be then simply the son of Need and of the -female genitals, for this door is the beginning and birthplace of fire. -Diotima gives an excellent description of Eros: “He is manly, daring, -persevering, a strong hunter (archer, compare below) and an incessant -intriguer, who is constantly striving after wisdom,—a powerful sorcerer, -poison mixer and sophist; and he is respected neither as an immortal nor -as a mortal, but on the same day he first blooms and blossoms, when he -has attained the fulness of the striving, then dies in it but always -awakens again to life because of the nature of his father (rebirth!); -attainment, however, always tears him down again.” For this -characterization, compare Chs. V, VI and VII of this work. - -Footnote 329: - -Compare Riklin: “Wish Fulfilment and Symbolism in Fairy Tales,” -translated by Wm. White, M.D., where a child is produced by the parents -placing a little turnip in the oven. The motive of the furnace where the -child is hatched is also found again in the type of the whale-dragon -myth. It is there a regularly recurring motive because the belly of the -dragon is very hot, so that as the result of the heat the hero loses his -hair—that is to say, he loses the characteristic covering of hair of the -adult and becomes a child. (Naturally the hair is related to the sun’s -rays, which are extinguished in the setting of the sun.) Abundant -examples of this motive are in Frobenius: “Das Zeitalter des -Sonnengottes,” Vol. I. Berlin 1904. - -Footnote 330: - -A potion of immortality. - -Footnote 331: - -This aspect of Agni is similar to Dionysus, who bears a remarkable -parallel to both the Christian and the Hindoo mythology. - -Footnote 332: - -“Now everything in the world which is damp, he created from sperma, but -this is the soma.” _Bṛihadâraṇyaka-Upaniṣhad_, 1–4. - -Footnote 333: - -The question is whether this significance was a secondary development. -Kuhn seems to assume this. He says (“Herabkunft des Feuers,” p. 18): -“However, together with the meaning of the root _manth_ already evolved, -there has also developed in the Vedas the conception of ‘tearing off’ -due naturally to the mode of procedure.” - -Footnote 334: - -Examples in Frobenius: “Das Zeitalter des Sonnengottes.” - -Footnote 335: - -See in this connection Stekel: “Die sexuelle Wurzel der Kleptomanie,” -_Zeitschrift für Sexualwissenschaft_, 1908. - -Footnote 336: - -Even in the Roman Catholic church at various places the custom prevailed -for the priest to produce once a year the ceremonial fire. - -Footnote 337: - -I must remark that the designation of onanism as a “great discovery” is -not merely a play with words on my part. I owe it to two young patients -who pretended that they were in possession of a terrible secret; that -they had discovered something horrible, which no one had ever known -before, because had it been known great misery would have overtaken -mankind. Their discovery was onanism. - -Footnote 338: - -One must in fairness, however, consider that the demands of life, -rendered still more severe by our moral code, are so heavy that it -simply is impossible for many people to attain that goal which can be -begrudged to no one, namely the possibility of love. Under the cruel -compulsion of domestication, what is left but onanism, for those people -possessed of an active sexuality? It is well known that the most useful -and best men owe their ability to a powerful libido. This energetic -libido longs for something more than merely a Christian love for the -neighbor. - -Footnote 339: - -I am fully conscious that onanism is only an intermediate phenomenon. -There always remains the problem of the original division of the libido. - -Footnote 340: - -In connection with my terminology mentioned in the previous chapter, I -give the name of autoerotic to this stage following the incestuous love. -Here I emphasize the erotic as a regressive phenomenon; the libido -blocked by the incest barrier regressively takes possession of an older -way of functioning anterior to the incestuous object of love. This may -be comprehended by Bleuler’s terminology, Autismus, that is, the -function of pure self-preservation, which is especially distinguished by -the function of nutrition. However, the terminology “autismus” cannot -very well be longer applied to the presexual material, because it is -already used in reference to the mental state of dementia praecox where -it has to include autoerotism plus introverted desexualized libido. -Autismus designates first of all a pathological phenomenon of regressive -character, the presexual material, however, of a normal functioning, the -chrysalis stage. - - - CHAPTER IV - -Footnote 341: - -Therefore that beautiful name of the sun-hero Gilgamesh: Wehfrohmensch -(pain-joy human being). See Jensen: “Gilgamesh Epic.” - -Footnote 342: - -Compare here the interesting researches of H. Silberer. 1912 _Jahrbuch_, -Vol. I, p. 513. - -Footnote 343: - -See Bleuler: _Psychiatr.-neurol. Wochenschrift_, XII. Jahrgang, Nr. 18 -to 21. - -Footnote 344: - -Compare with this my explanations in _Jahrbuch_, Vol. III, p. 469. - -Footnote 345: - -Compare the exhortation by Krishna to the irresolute Arjuna in -Bhagavad-Gîtâ: “But thou, be free of the pairs of opposites!” Bk. II, -“The Song Celestial,” Edwin Arnold. - -Footnote 346: - -“Pensées,” LIV. - -Footnote 347: - -See the following chapter. - -Footnote 348: - -Compare John Müller: “Über die phantastischen Gesichtserscheinungen,” -Coblenz 1826; and Jung: “Occult Phenomena,” in Collected Papers on -Analytic Psychology. - -Footnote 349: - -Also the related doctrine of the Upanishad. - -Footnote 350: - -Bertschinger: “Illustrierte Halluzinationen,” _Jahrbuch_, Vol. III, p. -69. - -Footnote 351: - -How very important is the coronation and sun identification, is shown -not alone from countless old customs, but also from the corresponding -ancient metaphors in the religious speech: the Wisdom of Solomon v: 17: -“Therefore, they will receive a beautiful crown from the hand of the -Lord.” _I Peter_ v: 4: “Feed the flock of God ... and when the chief -shepherd shall appear ye shall receive a crown of glory that fadeth not -away.” - -In a church hymn of Allendorf it is said of the soul: “The soul is -liberated from all care and pain and in dying it has come to the _crown -of joy_; she stands as bride and queen in the _glitter of eternal -splendor_, at the side of the great king,” etc. In a hymn by Laurentius -Laurentii it is said (also of the soul): “The crown is entrusted to the -brides because they conquer.” In a song by Sacer we find the passage: -“Adorn my coffin with garlands just as a conqueror is adorned,—from -those springs of heaven, my soul has attained the eternally green crown: -the true glory of victory, coming from the son of God who has so cared -for me.” A quotation from the above-mentioned song of Allendorf is added -here, in which we have another complete expression of the primitive -psychology of the sun identification of men, which we met in the -Egyptian song of triumph of the ascending soul. - -(Concerning the soul, continuation of the above passage:) “It [the soul] -sees a clear countenance [sun]: his [the sun’s] joyful loving nature now -restores it through and through: it is a _light in his light_.—Now the -_child can see the father_: He feels the gentle emotion of love. Now he -can understand the word of Jesus. He himself, the father, has loved you. -An unfathomable sea of benefits, an abyss of eternal waves of blessing -is disclosed to the enlightened spirit: he beholds the countenance of -God, and knows what signifies _the inheritor of God in light and the -co-heir of Christ_.—The feeble body rests on the earth: it sleeps until -Jesus awakens it. _Then will the dust become the sun_, which now is -covered by the dark cavern: Then shall we come together with all the -pious, who knows how soon, and will be for eternity with the Lord.” I -have emphasized the significant passages by italics: they speak for -themselves, so that I need add nothing. - -Footnote 352: - -In order to avoid misunderstanding I must add that this was absolutely -unknown to the patient. - -Footnote 353: - -The analysis of an eleven-year-old girl also confirms this. I gave a -report of this in the I Congrès International de Pédologie, 1911, in -Brussels. - -Footnote 354: - -The identity of the divine hero with the mystic is not to be doubted. In -a prayer written on papyrus to Hermes, it is said: σὺ γὰρ ἐγὼ καὶ ἐγὼ -σύ· τὸ σόν ὄνομα ἐμὸν καὶ τὸ ἐμὸν σὸν· ἐγὼ γὰρ εἰμι τὸ εἴθολόν σου (For -thou art I and I am thou, thy name is mine, and mine is thine; for I am -thy image). (Kenyon: Greek Papyrus, in the British Museum, 1893, p. 116, -Pap. CXXII, 2. Cited by Dieterich: “Mithrasliturgie,” p. 79.) The hero -as image of the libido is strikingly illustrated in the head of Dionysus -at Leiden (Roscher, I, Sp. 1128), where the hair rises like flame over -the head. He is—like a flame: “Thy savior will be a flame.” Firmicus -Maternus (“De Errore Prof. Relig.,” 104, p. 28) acquaints us with the -fact that the god was saluted as bridegroom, and “young light.” He -transmits the corrupt Greek sentence, δε νυνφε χαιρε νυνφε νεον φως, -with which he contrasts the Christian conception: “Nullum apud te lumen -est nec est aliquis qui sponsus mereatur audire: unum lumen est, unus -est sponsus. Nominum horum gratiam Christus accepit.” To-day Christ is -still our hero and the bridegroom of the soul. These attributes will be -confirmed in regard to Miss Miller’s hero in what follows. - -Footnote 355: - -The giving of a name is therefore of significance in the so-called -spiritual manifestations. See my paper, 1902, “Occult Phenomena,” -Collected Papers on Analytical Psychology. - -Footnote 356: - -The ancients recognized this demon as συνοπαδός, the companion and -follower. - -Footnote 357: - -A parallel to these phantasies are the well-known interpretations of the -Sella Petri of the pope. - -Footnote 358: - -When Freud called attention through his analytic researches to the -connection between excrements and gold, many ignorant persons found -themselves obliged to ridicule in an airy manner this connection. The -mythologists think differently about it. De Gubernatis says that -excrement and gold are always associated together. Grimm tells us of the -following magic charm: “If one wants money in his house the whole year, -one must eat lentils on New Year’s Day.” This notable connection is -explained simply through the physiological fact of the indigestibility -of lentils, which appear again in the form of coins. Thus one becomes a -mint. - -Footnote 359: - -A French father who naturally disagreed with me in regard to this -interest in his child mentioned, nevertheless, that when the child -speaks of cacao, he always adds “lit”; he means caca-au-lit. - -Footnote 360: - -Freud: _Jahrbuch_, Vol. I, p. 1. Jung: _Jahrbuch_, Vol. II, p. 33. See -third lecture delivered at Clark University, 1909. - -Footnote 361: - -I refer to the previous etymologic connection. - -Footnote 362: - -Compare Bleuler: _Jahrbuch_, Vol. III, p. 467. - -Footnote 363: - -“Genius and Insanity.” - -Footnote 364: - -Here again is the connection with antiquity, the infantile past. - -Footnote 365: - -This fact is unknown to me. It might be possible that in some way the -name of the legendary man who invented the cuneiform characters has been -preserved (as, for example, Sinlikiunnini as the poet of the Gilgamesh -epic). But I have not succeeded in finding anything of that sort. -However, Ashshurbanaplu or Asurbanipal has left behind that marvellous -cuneiform library, which was excavated in Kujundschik. Perhaps -“Asurubama” has something to do with this name. Further there comes into -consideration the name of Aholibamah, which we have met in Part I. The -word “Ahamarama” betrays equally some connections with Anah and -Aholibamah, those daughters of Cain with the sinful passion for the sons -of God. This possibility hints at Chiwantopel as the longed-for son of -God. (Did Byron think of the two sister whores, Ohola and Oholiba? -Ezeck. xxiii:4.) - -Footnote 366: - -The race does not part with its wandering sun-heroes. Thus it was -related of Cagliostro, that he once drove at the same time four white -horses out of a city from all the city gates simultaneously (Helios!). - -Footnote 367: - -Mysticism. - -Footnote 368: - -Agni, the fire, also hides himself at times in a cavern. Therefore he -must be brought forth again by generation from the cavity of the female -wood. Compare Kuhn: “Herabk. des Feuers.” - -Footnote 369: - -We = Allah. - -Footnote 370: - -The “two-horned.” According to the commentaries, this refers to -Alexander the Great, who in the Arabian legends plays nearly the same -rôle as the German Dietrich von Bern. The “two-horned” refers to the -strength of the sun-bull. Alexander is often found upon coins with the -horns of Jupiter Ammon. It is a question of identification of the ruler -around whom so many legends are clustered, with the sun of spring in the -signs of the bull and the ram. It is obvious that humanity had a great -need of effacing the personal and human from their heroes, so as finally -to make them, through a μετάστασις (eclipse), the equal of the sun, that -is to say, completely into a libido-symbol. If we thought like -Schopenhauer, then we would surely say, Libido-symbol. But if we thought -like Goethe, then we would say, Sun; for we exist, because the sun sees -us. - -Footnote 371: - -Vollers: “Chidher. Archiv für Religionswissenschaft,” p. 235, Vol. XII, -1909. This is the work which is my authority on the Koran commentaries. - -Footnote 372: - -Here the ascension of Mithra and Christ are closely related. See Part I. - -Footnote 373: - -A parallel is found in the Mithra mysteries! See below. - -Footnote 374: - -Parallel to this are the conversations of Mohammed with Elias, at which -the sacramental bread was served. In the New Testament the awkwardness -is restricted to the proposal of Peter. The infantile character of such -scenes is shown by similar features, thus by the gigantic stature of -Elias in the Koran, and also the tales of the commentary, in which it is -stated that Elias and Chidher met each year in Mecca, conversed and -shaved each other’s heads. - -Footnote 375: - -On the contrary, according to Matthew xvii: 11, John the Baptist is to -be understood as Elias. - -Footnote 376: - -Compare the Kyffhäuser legend. - -Footnote 377: - -Vollers: Ibid. - -Footnote 378: - -Another account says that Alexander had been in India on the mountain of -Adam with his “minister” Chidher. - -Footnote 379: - -These mythological equations follow absolutely the rule of dreams, where -the dreamer can be resolved into many analogous forms. - -Footnote 380: - -“He must grow, but I must waste away.”—_John_ iii: 30. - -Footnote 381: - -Cumont: “Textes et Monuments,” p. 172. - -Footnote 382: - -The parallel between Hercules and Mithra may be drawn even more closely. -Like Hercules, Mithra is an excellent archer. Judging from certain -monuments, not only the youthful Hercules appears to be threatened by a -snake, but also Mithra as a youth. The meaning of the ἄθλος of Hercules -(the work) is the same as the Mithraic mystery of the conquering and -sacrifice of the bull. - -Footnote 383: - -These three scenes are represented in a row on the Klagenfurt monument. -Thus the dramatic connection of these must be surmised (Cumont: “Myst. -des Mithras”). - -Footnote 384: - -Also the triple crown. - -Footnote 385: - -The Christian sequence is John—Christ, Peter—Pope. - -Footnote 386: - -The immortality of Moses is proven by the parallel situation with Elias -in the transfiguration. - -Footnote 387: - -See Frobenius: “Das Zeitalter des Sonnengottes.” - -Footnote 388: - -Therefore the fish is the symbol of the “Son of God”; at the same time -the fish is also the symbol of the approaching world-cycle. - -Footnote 389: - -Riklin: “Wish Fulfilment and Symbolism.” - -Footnote 390: - -Inman: “Ancient Pagan and Modern Christian Symbolism.” - -Footnote 391: - -The amniotic membrane(?). - -Footnote 392: - -The Etrurian Tages, who sprang from the “freshly ploughed furrow,” is -also a teacher of wisdom. In the Litaolane myth of the Basutos, there is -a description of how a monster devoured all men and left only one woman, -who gave birth to a son, the hero, in a stable (instead of a cave: see -the etymology of this myth). Before she had arranged a bed for the -infant out of the straw, he was already grown and spoke “words of -wisdom.” The quick growth of the hero, a frequently recurring motive, -appears to mean that the birth and apparent childhood of the hero are so -extraordinary because his birth really means his rebirth, therefore he -becomes very quickly adapted to his hero rôle. Compare below. - -Footnote 393: - -Battle of Rê with the night serpent. - -Footnote 394: - -Matthew iii: 11. - -Footnote 395: - -“Das Gilgameshepos in der Weltliteratur,” Vol. I, p. 50. - -Footnote 396: - -The difference between this and the Mithra sacrifice seems to be -extraordinarily significant. The Dadophores are harmless gods of light -who do not participate in the sacrifice. The animal is lacking in the -sacrifice of Christ. Therefore there are two criminals who suffer the -same death. The scene is much more dramatic. The inner connection of the -Dadophores to Mithra, of which I will speak later, allows us to assume -the same relation of Christ to the criminals. The scene with Barabbas -betrays that Christ is the god of the ending year, who is represented by -one of the thieves, while the one of the coming year is free. - -Footnote 397: - -For example, the following dedication is found on a monument: D. I. M. -(Deo Invicto Mithrae) Cautopati. One discovers sometimes Deo Mithrae -Caute or Deo Mithrae Cautopati in a similar alternation as Deo Invicto -Mithrae—or sometimes Deo Invicto—or, merely, Invicto. It also appears -that the Dadophores are fitted with knife and bow, the attributes of -Mithra. From this it is to be concluded that the three figures represent -three different states of a single person. Compare Cumont: “Textes et -Monuments,” p. 208. - -Footnote 398: - -Of the threefold Mithra. - -Footnote 399: - -Cited by Cumont: “Textes et Monuments,” p. 208. - -Footnote 400: - -Having expanded himself threefold, he departed from the sun. - -Footnote 401: - -Now these differences in the seasons refer to the Sun, which seems at -the winter solstice an infant, such as the Egyptians on a certain day -bring out of their sanctuaries; at the vernal equinox it is represented -as a youth. Later, at the summer solstice, its age is represented by a -full growth of beard, while at the last, the god is represented by the -gradually diminishing form of an old man. - -Footnote 402: - -Ibid. - -Footnote 403: - -Taurus and Scorpio are the equinoctial signs for the period from 4300 to -2150 B.C. These signs, long since superseded, were retained even in the -Christian era. - -Footnote 404: - -Under some circumstances, it is also sun and moon. - -Footnote 405: - -In order to characterize the individual and the all-soul, the personal -and the super-personal, Atman, a verse of the _Shvetâshvatara-Upanishad_ -(Deussen) makes use of the following comparison: - - “Zwei schön beflügelte verbundne Freunde - Umarmen einen und denselben Baum; - Einer von ihnen speist die süsse Beere, - Der andre schaut, nicht essend, nur herab.” - - (Two closely allied friends, beautifully winged, embrace one and the - same tree; One of them eats the sweet berries, the other not eating - merely looks downwards.) - -Footnote 406: - -Among the elements composing man, in the Mithraic liturgy, fire is -especially emphasized as the divine element, and described as τὸ εἰς -ἐμὴν κρᾶσιν θεοδώρητον (The divine gift in my composition). Dietrich: -Ibid., p. 58. - -Footnote 407: - -Threefold God. - -Footnote 408: - -It is sufficient to point to the loving interest which mankind and also -the God of the Old Testament has for the nature of the penis, and how -much depends upon it. - -Footnote 409: - -The testicles easily count as twins. Therefore in vulgar speech the -testicles are called the Siamese twins. (“Anthropophyteia,” VII, p. 20. -Quoted by Stekel: “Sprache des Traumes,” p. 169.) - -Footnote 410: - -“Recherches sur le culte, etc., de Vénus,” Paris, 1837. Quoted by Inman: -“Ancient Pagan and Modern Christian Symbolism,” New York, p. 4. - -Footnote 411: - -The androgynous element is not to be undervalued in the faces of Adonis, -Christ, Dionysus and Mithra, and hints at the bisexuality of the libido. -The smooth-shaven face and the feminine clothing of the Catholic priest -contain a very old female constituent from the Attis-Cybele cult. - -Footnote 412: - -Stekel (“Sprache des Traumes”) has again and again noted the Trinity as -a phallic symbol. For example, see p. 27. - -Footnote 413: - -Sun’s rays = Phalli. - -Footnote 414: - -In a Bakairi myth a woman appears, who has sprung from a corn mortar. In -a Zulu myth it is said: A woman is to catch a drop of blood in a vessel, -then close the vessel, put it aside for eight months and open it in the -ninth month. She follows the advice, opens the vessel in the ninth -month, and finds a child in it. (Frobenius: “Das Zeitalter des -Sonnengottes” [The Age of the Sun-God], I, p. 237.) - -Footnote 415: - -Inman: Ibid., p. 10, Plate IX. - -Footnote 416: - -Roscher: “Lexicon,” Sp. 2733/4. See section, Men. - -Footnote 417: - -A well-known sun animal, frequent as a phallic symbol. - -Footnote 418: - -Like Mithra and the Dadophores. - -Footnote 419: - -The castration in the service of the mother explains this quotation in a -very significant manner: Exod. iv: 25: “Then Zipporah took a sharp -stone, and cut off her son’s foreskin and cast it at his feet and said, -Surely, a bloody husband art thou to me.” This passage shows what -circumcision means. - -Footnote 420: - -Gilgamesh, Dionysus, Hercules, Christ, Mithra, and so on. - -Footnote 421: - -Compare with this, Graf: “R. Wagner im Fliegenden Holländer: Schriften -zur angewandten Seelenkunde.” - -Footnote 422: - -I have pointed out above, in reference to the Zosimos vision, that the -altar meant the uterus, corresponding to the baptismal font. - - - CHAPTER V - -Footnote 423: - -Freud: “Dream Interpretation.” - -Footnote 424: - -I am indebted to Dr. Abegg in Zürich for the knowledge of Indra and -Urvarâ, Domaldi and Râma. - -Footnote 425: - -Medieval Christianity also considered the Trinity as dwelling in the -womb of the holy Virgin. - -Footnote 426: - -“Symbolism,” Plate VII. - -Footnote 427: - -Another form of the same motive is the Persian idea of the tree of life, -which stands in the lake of rain, Vourukasha. The seeds of this tree -were mixed with water and by that the fertility of the earth was -maintained. “Vendîdâd,” 5, 57, says: The waters flow “to the lake -Vourukasha, down to the tree Hvâpa; there my trees of many kinds all -grow. I cause these waters to rain down as food for the pure man, as -fodder for the well-born cow. (Impregnation, in terms of the presexual -stage.) Another tree of life is the white Haoma, which grows in the -spring Ardvîçura, the water of life.” Spiegel: “Erân. Altertumskunde,” -I, 465, 467. - -Footnote 428: - -Excellent examples of this are given in the work of Rank, “The Myth of -the Birth of the Hero,” translated by Wm. White. - -Footnote 429: - -Shadows probably mean the soul, the nature of which is the same as -libido. Compare with this Part I. - -Footnote 430: - -But I must mention that Nork (“Realwörterbuch,” sub. Theben und Schiff) -pleads that Thebes is the ship city; his arguments are much attacked. -From among his arguments I emphasize a quotation from Diodorus (I, 57), -according to which Sesostris (whom Nork associates with Xisuthros) had -consecrated to the highest god in Thebes a vessel 280 els long. In the -dialogue of Lucius (Apuleius: “Metam.,” lib. II, 28), the night journey -in the sea was used as an erotic figure of speech: “Hac enim sitarchia -navigium Veneris indiget sola, ut in nocte pervigili et oleo lucerna et -vino calix abundet” (For the ship of Venus needs this provision in order -that during the night the lamp may abound with oil and the goblet with -wine). The union of the coitus motive with the motive of pregnancy is to -be found in the “night journey on the sea” of Osiris, who in his -mother’s womb copulated with his sister. - -Footnote 431: - -Very illuminating psychologically is the method and the manner in which -Jesus treats his mother, when he harshly repels her. Just as strong and -intense as this, has the longing for her imago grown in his unconscious. -It is surely not an accident that the name Mary accompanies him through -life. Compare the utterance of Matthew x: 35: “I have come to set a man -at variance with his father, a daughter with her mother. He who loves -father and mother more than me is not worthy of me.” This directly -hostile purpose, which calls to mind the legendary rôle of Bertran de -Born, is directed against the incestuous bond and compels man to -transfer his libido to the Saviour, who, dying, returning into his -mother and rising again, is the hero Christ. - -Footnote 432: - -Genitals. - -Footnote 433: - -The horns of the dragon have the following attributes: “They will prey -upon woman’s flesh and they will burn with fire.” The horn, a phallic -emblem, is in the unicorn the symbol of the Holy Ghost (Logos). The -unicorn is hunted by the archangel Gabriel, and driven into the lap of -the Virgin, by which was understood the immaculate conception. But the -horns are also sun’s rays, therefore the sun-gods are often horned. The -sun phallus is the prototype of the horn (sun wheel and phallus wheel), -therefore the horn is the symbol of power. Here the horns “burn with -fire” and prey upon the flesh; one recognizes in this a representation -of the pains of hell where souls were burnt by the fire of the libido -(unsatisfied longing). The harlot is “consumed” or burned by unsatisfied -longing (libido). Prometheus suffers a similar fate, when the eagle, -sun-bird (libido), tears his intestines: one might also say, that he was -pierced by the “horn.” I refer to the phallic meaning of the spear. - -Footnote 434: - -In the Babylonian underworld, for example. The souls have a feathery -coat like birds. See the Gilgamesh epic. - -Footnote 435: - -In a fourteenth-century Gospel at Bruges there is a miniature where the -“woman” lovely as the mother of God stands with half her body in a -dragon. - -Footnote 436: - -τὸ ἀρνίον, little ram, diminutive of the obsolete ἀρήν = ram. (In -Theophrastus it occurs with the meaning of “young scion.”) The related -word ἀρνίς designates a festival annually celebrated in honor of Linos, -in which the λίνος, the lament called Linos, was sung as a lamentation -for Linos, the new-born son of Psamathe and Apollo, torn to pieces by -dogs. The mother had exposed her child out of fear of her father -Krotopos. But for revenge Apollo sent a dragon, Poine, into Krotopos’ -land. The oracle of Delphi commanded a yearly lament by women and -maidens for the dead Linos. A part of the honor was given to Psamathe. -The Linos lament is, as Herodotus shows (II, 79), identical with the -Phœnician, Cyprian and Egyptian custom of the Adonis-(Tammuz) lament. As -Herodotus observes, Linos is called Maneros in Egypt. Brugsch points out -that Maneros comes from the Egyptian cry of lamentation, _maa-n-chru_: -“come to the call.” Poine is characterized by her tearing the children -from the womb of all mothers. This ensemble of motives is found again in -the Apocalypse, xii: 1–5, where it treats of the woman, whose child was -threatened by a dragon but was snatched away into the heavens. The -child-murder of Herod is an anthropomorphism of this “primitive” idea. -The lamb means the son. (See Brugsch: “Die Adonisklage und das -Linoslied,” Berlin 1852.) Dieterich (Abraxas: “Studien zur -Religionsgeschichte des späteren Altertums,” 1891) refers for an -explanation of this passage to the myth of Apollo and Python, which he -reproduces as follows: “To Python, the son of earth, the great dragon, -it was prophesied that the son of Leto would kill him; Leto was pregnant -by Zeus: but Hera brought it about that she _could give birth only there -where the sun did not shine_. When Python saw that Leto was pregnant, he -began to pursue her in order to kill her, but Boreas brought Leto to -Poseidon. The latter brought her to Ortygia and covered the island with -the waves of the sea. When Python did not find Leto, he returned to -Parnassus. Leto brought forth upon the island thrown up by Poseidon. The -fourth day after the birth, Apollo took revenge and killed the Python.” -The birth upon the hidden island belongs to the motive of the “night -journey on the sea.” The typical character of the “island phantasy” has -for the first time been correctly perceived by Riklin (1912 _Jahrbuch_, -Vol. II, p. 246). A beautiful parallel for this is to be found, together -with the necessary incestuous phantasy material, in H. de Vere Stacpool: -“The Blue Lagoon.” A parallel to “Paul and Virginia.” - -Footnote 437: - -Revelation xxi: 2: “And the holy city, the new Jerusalem, I saw coming -down from the _heaven of God, prepared as a bride adorned for her -bridegroom_.” - -Footnote 438: - -The legend of Saktideva, in Somadeva Bhatta, relates that the hero, -after he had escaped from being devoured by a huge fish (terrible -mother), finally sees the golden city and marries his beloved princess -(Frobenius, p. 175). - -Footnote 439: - -In the Apocryphal acts of St. Thomas (2nd century) the church is taken -to be the virgin mother-spouse of Christ. In an invocation of the -apostle, it is said: - - Come, holy name of Christ, thou who art above all names. - Come, power of the highest and greatest mercy, - Come, dispenser of the greatest blessings, - Come, gracious mother. - Come, economy of the masculine. - Come, woman, thou who disclosest the hidden mysteries.... - -In another invocation it is said: - - Come, greatest mercy, - Come, spouse (literally community) of the male, - Come, woman, thou who knowest the mystery of the elect, - Come, woman, thou who showest the hidden things - And who revealest the unspeakable things, holy - Dove, thou who bringest forth the twin nestling, - Come, mysterious mother, etc. - -F. C. Conybeare: “Die jungfräuliche Kirche und die jungfräuliche -Mutter.” _Archiv für Religionswissenschaft_, IX, 77. The connection of -the church with the mother is not to be doubted, also the conception of -the mother as spouse. The virgin is necessarily introduced to hide the -incest idea. The “community with the male” points to the motive of the -continuous cohabitation. The “twin nestlings” refer to the old legend, -that Jesus and Thomas were twins. It plainly expresses the motive of the -Dioscuri. Therefore, doubting Thomas had to place his finger in the -wound at the side. Zinzendorf has correctly perceived the sexual -significance of this symbol that hints at the androgynous nature of the -primitive being (the libido). Compare the Persian legend of the twin -trees Meschia and Mechiane, as well as the motive of the Dioscuri and -the motive of cohabitation. - -Footnote 440: - -Compare Freud: “Dream Interpretation.” Also Abraham: “Dreams and Myths,” -pp. 22 f. - -Footnote 441: - -The sea is the symbol of birth. - -Footnote 442: - -_Isaiah_ xlviii:1. “Hear ye this, O house of Jacob, which are called by -the name of Israel and are come forth out of the waters of Judah.” - -Footnote 443: - -Wirth: “Aus orientalischen Chroniken.”—The Greek “Materia” is ὕλη, which -means wood and forest; it really means moist, from the Indo-Germanic -root _sū_ in ὕω, “to make wet, to have it rain”; ὑετός = rain; Iranian -_suth_ = sap, fruit, birth; Sanscrit _súrā_ = brandy; _sutus_ = -pregnancy; _sūte_, _sūyate_ = to generate; _sutas_ = son; _sūras_ = -soma; υἱός = son; (Sanscrit, _sūnús_; gothic, _sunus_). - -Footnote 444: - -Κοίμημα means cohabitation, κοιμητήριον bedchamber, hence coemeterium = -cemetery, enclosed fenced place. - -Footnote 445: - -Nork: “Realwörterbuch.” - -Footnote 446: - -In a myth of Celebes, a dove maiden who was caught in the manner of the -swan maiden myth, was called Utahagi after a white hair which grew on -its crown and in which there was magic strength. Frobenius, p. 307. - -Footnote 447: - -Referring to the phallic symbolism of the finger, see the remarks about -the Dactyli, Part II, Chap. I: I mention at this place the following -from a Bakairi myth: “Nimagakaniro devoured two finger bones, many of -which were in the house, because Oka used them for his arrow heads and -killed many Bakairi whose flesh he ate. The woman became pregnant from -the finger bone and only from this, not from Oka” (quoted by Frobenius, -p. 236). - -Footnote 448: - -Further proof for this in Prellwitz: “Griechische Etymologie.” - -Footnote 449: - -Siecke: “Der Gott Rudra in Rigveda”: _Archiv für Religionswissenschaft_, -Vol. I, p. 237. - -Footnote 450: - -The fig tree is the phallic tree. It is noteworthy that Dionysus planted -a fig tree at the entrance to Hades, just as “Phalli” are placed on -graves. The cyprus tree consecrated to Aphrodite grew to be entirely a -token of death, because it was placed at the door of the house of death. - -Footnote 451: - -Therefore the tree at times is also a representation of the sun. A -Russian riddle related to me by Dr. Van Ophuijsen reads: “What is the -tree which stands in the middle of the village and is visible in every -cottage?” Answer: “The sun and its light.” A Norwegian riddle reads: - - “A tree stands on the mountain of Billings, - It bends over a lake, - Its branches shine like gold: - You won’t guess that to-day. - - In the evening the daughter of the sun collected the golden branches, - which had been broken from the wonderful oak. - - Bitterly weeps the little sun - In the apple orchard. - From the apple tree has fallen - The golden apple, - Do not weep, little sun, - God will make another - Of gold, of bronze, of silver.” - -The picking of the apple from the paradise tree may be compared with the -fire theft, the drawing back of the libido from the mother. (See the -explanations which follow concerning the specific deed of the hero.) - -Footnote 452: - -The relation of the son to the mother was the psychologic basis of many -religions. In the Christian legend the relation of the son to the mother -is extraordinarily clear. Robertson (“Evangelical Myths”) has hit upon -the relation of Christ to the Marys, and he conjectures that this -relation probably refers to an old myth “where a god of Palestine, -perhaps of the name Joshua, appears in the changing relation of lover -and son towards a mythical Mary. This is a natural process in the oldest -theosophy and one which appears with variations in the myths of Mithra, -Adonis, Attis, Osiris and Dionysus, all of whom were brought into -relation (or combination) with mother goddesses and who appear either as -a consort or a feminine eidolon in so far as the mothers and consorts -were identified as occasion offered.” - -Footnote 453: - -Rank has pointed out a beautiful example of this in the myth of the swan -maiden. “Die Lohengrinsage: Schriften zur angewandten Seelenkunde.” - -Footnote 454: - -Muther (“Geschichte der Malerei,” Vol. II) says in the chapter: “The -First Spanish Classic”: “Tieck once wrote: Sexuality is the great -mystery of our being. Sensuality is the first moving wheel in our -machinery. It stirs our being and makes it joyous and living. Everything -we dream of as beautiful and noble is included here. Sexuality and -sensuousness are the spirit of music, of painting and of all art. All -wishes of mankind rotate around this center like moths around a burning -light. The sense of beauty and the feeling for art are only other -expressions of it. They signify nothing more than the impulse of mankind -towards expression. I consider devoutness itself as a diverted channel -of the sexual desire.” Here it is openly declared that one should never -forget when judging the ancient ecclesiastic art that the effort to -efface the boundaries between earthly and divine love, to blend them -into each other imperceptibly, has always been the guiding thought, the -strongest factor in the propaganda of the Catholic church. - -Footnote 455: - -That which is born of the flesh is flesh and that which is born of the -spirit is spirit; the spirit bloweth where it listeth. - -Footnote 456: - -We will not discuss here the reasons for the strength of the phantasy. -But it does not seem difficult to me to imagine what sort of powers are -hidden behind the above formula. - -Footnote 457: - -Lactantius says: “When all know that it is customary for certain animals -to conceive through wind and breath of air, why should any one consider -it miraculous for a virgin to be impregnated by the spirit of God?” -Robertson: “Evang. Myth.,” p. 31. - -Footnote 458: - -Therefore the strong emphasis upon affiliation in the New Testament. - -Footnote 459: - -The mystic feelings of the nearness of God; the so-called personal inner -experience. - -Footnote 460: - -The sexual mawkishness is everywhere apparent in the lamb symbolism and -the spiritual love-songs to Jesus, the bridegroom of the soul. - -Footnote 461: - -Usener: “Der heilige Tychon,” 1907. - -Footnote 462: - -Compare W. P. Knight: “Worship of Priapus.” - -Footnote 463: - -Or in the compensating organizations, which appear in the place of -religion. - -Footnote 464: - -The condition was undoubtedly ideal for early times, where mankind was -more infantile in general: and it still is ideal for that part of -humanity which is infantile; how large is that part! - -Footnote 465: - -Compare Freud: _Jahrbuch_, Vol. III, p. 1. - -Footnote 466: - -Here it is not to be forgotten we are moving entirely in the territory -of psychology, which in no way is allied to transcendentalism, either in -positive or negative relation. It is a question here of a relentless -fulfilment of the standpoint of the theory of cognition, established by -Kant, not merely for the theory, but, what is more important, for the -practice. One should avoid playing with the infantile image of the -world, because all this tends only to separate man from his essential -and highest ethical goal, moral autonomy. The religious symbol should be -retained after the inevitable obliteration of certain antiquated -fragments, as postulate or as transcendent theory, and also as taught in -precepts, but is to be filled with new meaning according to the demand -of the culture of the present day. But this theory must not become for -the “adult” a positive creed, an illusion, which causes reality to -appear to him in a false light. Just as man is a dual being, having an -intellectual and an animal nature, so does he appear to need two forms -of reality, the reality of culture, that is, the symbolic transcendent -theory, and the reality of nature which corresponds to our conception of -the “true reality.” In the same measure that the true reality is merely -a figurative interpretation of the appreciation of reality, the -religious symbolic theory is merely a figurative interpretation of -certain endopsychic apperceptions. But one very essential difference is -that a transcendental support, independent in duration and condition, is -assured to the transubjective reality through the best conceivable -guarantees, while for the psychologic phenomena a transcendental support -of subjective limitation and weakness must be recognized as a result of -compelling empirical data. Therefore true reality is one that is -relatively universally valid; the psychologic reality, on the contrary, -is merely a functional phenomenon contained in an epoch of human -civilization. Thus does it appear to-day from the best informed -empirical standpoint. If, however, the psychologic were divested of its -character of a biologic epiphenomenon in a manner neither known nor -expected by me, and thereby was given the place of a physical entity, -then the psychologic reality would be resolved into the true reality; or -much more, it would be reversed, because then the psychologic would lay -claim to a greater worth, for the ultimate theory, because of its -directness. - -Footnote 467: - -“De Isid. et Osir.” - -Footnote 468: - -In the fourth place Isis was born in absolute humidity. - -Footnote 469: - -The great beneficent king, Osiris. - -Footnote 470: - -Erman: “Aegypten,” p. 360. - -Footnote 471: - -Here I must again recall that I give to the word “incest” more -significance than properly belongs to the term. Just as libido is the -onward driving force, so incest is in some manner the backward urge into -childhood. For the child, it cannot be spoken of as incest. Only for the -adult who possesses a completely formed sexuality does the backward urge -become incest, because he is no longer a child but possesses a sexuality -which cannot be permitted a regressive application. - -Footnote 472: - -Compare Frobenius: “Das Zeitalter des Sonnengottes.” - -Footnote 473: - -Compare the “nightmare legends” in which the mare is a beautiful woman. - -Footnote 474: - -This recalls the phallic columns placed in the temples of Astarte. In -fact, according to one version, the wife of the king was named Astarte. -This symbol brings to mind the crosses, fittingly called έγκολπια -(pregnant crosses), which conceal a secret reliquary. - -Footnote 475: - -Spielrein (_Jahrbuch_, Vol. III, p. 358) points out numerous indications -of the motive of dismemberment in a demented patient. Fragments of the -most varied things and materials were “cooked” or “burnt.” “The ash can -become man.” The patient saw children dismembered in glass coffins. In -addition, the above-mentioned “washing,” “cleaning,” “cooking” and -“burning” has, besides the coitus motive, also the pregnancy motive; the -latter probably in a predominating measure. - -Footnote 476: - -Later offshoots of this primitive theory of the origin of children are -contained in the doctrines of Karma, and the conception of the Mendelian -theory of heredity is not far off. One only has to realize that all -apperceptions are subjectively conditioned. - -Footnote 477: - -Demeter assembled the limbs of the dismembered Dionysus and from them -produced the god anew. - -Footnote 478: - -Compare Diodorus: III, 62. - -Footnote 479: - -Yet to be added is the fact that the cynocephalic Anubis as the restorer -of the corpse of Osiris (also genius of the dog star) had a compensatory -significance. In this significance he appears upon many sarcophagi. The -dog is also a regular companion of the healing Asclepius. The following -quotation from Petronius best supports the Creuzer hypothesis (“Sat.,” -c. 71): “Valde te rogo, ut secundum pedes statuae meae catellam -pingas—ut mihi contingat tuo beneficio post mortem vivere” (I beseech -you instantly to fasten beside the feet of my statue a dog, so that -because of your beneficence I may attain to life after death). See Nork: -Ibid., about dog. - -Moreover, the relation of the dog to the dog-headed Hecate, the goddess -of the underworld, hints at its being the symbol of rebirth. She -received as Canicula a sacrificial dog to keep away the pest. Her close -relation to Artemis as goddess of the moon permits her opposition to -fertility to be glimpsed. Hecate, is also the first to bring to Demeter -the news of her stolen child (the rôle of Anubis!). Also the goddess of -birth Ilithyia received sacrifices of dogs, and Hecate herself is, on -occasions, goddess of marriage and birth. - -Footnote 480: - -Frobenius (Ibid., p. 393) observes that frequently the gods of fire -(sun-heroes) lack a member. He gives the following parallel: “Just as -the god wrenches out an arm from the ogre (giant), so does Odysseus -pluck out the eye of the noble Polyphemus, whereupon the sun creeps up -mysteriously into the sky. Might the fire-making, twisting and wrenching -out of the arm be connected?” This question is by this clearly illumined -if we assume, corresponding to the train of thought of the ancients, -that the wrenching out of the arm is really a castration. (The symbol of -the robbery of the force of life.) It is an act corresponding to the -Attis castration because of the mother. From this renunciation, which is -really a symbolic mother incest, arises the discovery of fire, as -previously we have already suspected. Moreover, mention must be made of -the fact that to wrench out an arm, means first of all merely -“overpowering,” and on that account can happen to the hero as well as to -his opponent. (Compare, for examples, Frobenius: Ibid., pp. 112, 395.) - -Footnote 481: - -Compare especially the description of the cup of Thebes. - -Footnote 482: - -Professor Freud has expressed in a personal discussion the idea that a -further determinate for the motive of the dissimilar brothers is to be -found in the elementary observance towards birth and the after-birth. It -is an exotic custom to treat the placenta as a child! - -Footnote 483: - -Brugsch: “Religion und Mythologie der alten Aegypter,” p. 354. - -Footnote 484: - -Ibid., p. 310. - -Footnote 485: - -In the conception of Âtman there is a certain fluid quality in so far as -he really can be identified with Purusha of the Rigveda. “Purusha covers -all the places of the earth, flowing about it ten fingers high.” - -Footnote 486: - -Brugsch: Ibid., p. 112. - -Footnote 487: - -In Thebes, where the chief god is Chnum, the latter represents the -breath of the wind in his cosmic component, from which later on “the -spirit of God floating over the waters” has developed; the primitive -idea of the cosmic parents, who lie pressed together until the son -separates them. (Compare the symbolism of Âtman above.) - -Footnote 488: - -Brugsch: Ibid., p. 128. - -Footnote 489: - -Servian song from Grimm’s “Mythology,” II, p. 544. - -Footnote 490: - -Frobenius: Ibid. - -Footnote 491: - -Compare the birth of the Germanic Aschanes, where rock, tree and water -are present at the scene of birth. Chidher too was found sitting on the -earth, the ground around covered with flowers. - -Footnote 492: - -Most singularly even in this quotation, V. 288, the description is found -of Sleep sitting high up in a pine tree. “There he sat surrounded by -branches covered with thorny leaves, like the singing bird, who by night -flutters through the mountains.” It appears as if the motive belongs to -a hierosgamos. Compare also the magic net with which Hephaestos enfolds -Ares and Aphrodite “in flagranti” and kept them for the sport of the -gods. - -Footnote 493: - -The rite of enchaining the statues of Hercules and the Tyrian Melkarth -is related to this also. The Cabiri too were wrapt in coverings. -Creuzer: “Symbolik,” II, 350. - -Footnote 494: - -Fick: “Indogermanisches Wörterbuch,” I, p. 132. - -Footnote 495: - -Compare the “resounding sun.” - -Footnote 496: - -The motive of the “striking rocks” belongs also to the motive of -devouring (Frobenius: Ibid., p. 405). The hero in his ship must pass -between two rocks which strike together. (Similar to the biting door, to -the tree trunk which snaps together.) In the passage, generally the tail -of the bird is pinched off (or the “poop” of the ship, etc.); the -castration motive is once more clearly revealed here, for the castration -takes the place of mother incest. The castration is a substitution for -coitus. Scheffel employs this idea in his well-known poem: “A herring -loved an oyster, etc.” The poem ends with the oyster biting off the -herring’s head for a kiss. The doves which bring Zeus ambrosia have also -to pass through the rocks which strike together. The “doves” bring the -food of immortality to Zeus by means of incest (entrance into the -mother) very similar to Freya’s apples (breasts). Frobenius also -mentions the rocks or caves which open only at a magic word and are very -closely connected with the rocks which strike together. Most -illuminating in this respect is a South African myth (Frobenius, p. -407): “One must call the rock by name and cry loudly: Rock Utunjambili, -open, so that I may enter.” But the rock answers when it will not open -to the call. “The rock will not open to children, it will open to the -swallows which fly in the air!” The remarkable thing is, that no human -power can open the rock, only a formula has that power—or a bird. This -wording merely says that the opening of the rock is an undertaking which -cannot really be accomplished, but which one wishes to accomplish. - -(In Middle High German, to wish is really “to have the power to create -something extraordinary.”) When a man dies, then only the wish that he -might live remains, an unfulfilled wish, a fluttering wish, wherefore -souls are birds. The soul is wholly only libido, as is illustrated in -many parts of this work; it is “to wish.” Thus the helpful bird, who -assists the hero in the whale to come again into the light, who opens -the rocks, is the wish for rebirth. (For the bird as a wish, see the -beautiful painting by Thoma, where the youth longingly stretches out his -arms to the birds who pass over his head.) - -Footnote 497: - -Melian Virgins. - -Footnote 498: - -Grimm: “Mythology,” I, p. 474. - -Footnote 499: - -In Athens there was a family of Αἰγειρότομοι = hewn from poplars. - -Footnote 500: - -Hermann: “Nordische Mythologie,” p. 589. - -Footnote 501: - -Pregnant. - -Footnote 502: - -Javanese tribes commonly set up their images of God in an artificial -cavity of a tree. This fits in with the “little hole” phantasy of -Zinzendorf and his sect. See Pfister: “Frömmigkeit des Grafen von -Zinzendorf.” In a Persian myth, the white Haoma is a divine tree, -growing in the lake Vourukasha, the fish Khar-mâhî circles protectingly -around it and defends it against the toad Ahriman. It gives eternal -life, children to women, husbands to girls and horses to men. In the -Minôkhired the tree is called “the preparer of the corpse” (Spiegel: -“Erân. Altertumskunde,” II, 115). - -Footnote 503: - -Ship of the sun, which accompanies the sun and the soul over the sea of -death to the rising. - -Footnote 504: - -Brugsch: Ibid., p. 177. - -Footnote 505: - -Similarly _Isaiah_ li: 1: “... look unto the rock whence ye are hewn, -and to the hole of the pit whence ye are digged.” Further proof is found -in A. von Löwis of Menar: “Nordkaukasische Steingeburtssagen,” _Archiv -für Religionswissenschaft_, XIII, p. 509. - -Footnote 506: - -Grimm: “Mythology,” I, p. 474. - -Footnote 507: - -“Das Kreuz Christi. Rel.-hist.-kirchl.-archaeol. Untersuchungen,” 1875. - -Footnote 508: - -The legend of Seth is found in Jubinal: “Mystères inédits du XV. -siècle,” Part II, p. 16. Quoted from Zöckler: Ibid., p. 241. - -Footnote 509: - -The guilt is as always, whenever possible, thrown upon the mother. The -Germanic sacred trees are also under the law of an absolute taboo: no -leaf may be taken from them, and nothing may be picked from the ground -upon which their shadows fall. - -Footnote 510: - -According to the German legend (Grimm: Vol. II, p. 809), the redeeming -hero will be born when the tree, which now grows as a weak shoot from -the wall, has become large, and when from its wood the cradle can be -made in which the hero can be rocked. The formula reads: “A linden shall -be planted, which shall bear on high two boughs from the wood of which a -“poie” shall be made; the child who will be the first to lie therein is -destined to be taken by the sword from life to death, and then salvation -will enter in.” In the Germanic legends, the appearance of a future -event is connected most remarkably with a budding tree. Compare with -this the designation of Christ as a “branch” or a “rod.” - -Footnote 511: - -Herein the motive of the “helpful bird” is apparent. Angels are really -birds. Compare the bird clothing of the souls of the underworld, “soul -birds.” In the sacrificium Mithriacum, the messenger of the gods (the -“angel”) is a raven, the winged Hermes, etc. - -Footnote 512: - -See Frobenius: Ibid. - -Footnote 513: - -The close connection between δελφίς = Dolphin and δελφύς = uterus is -emphasized. In Delphi there is the cavity in the earth and the Tripod -δελφινίς = a delphic table with three feet in the form of a Dolphin. See -in the last chapter Melicertes upon the Dolphin and the fiery sacrifice -of Melkarth. - -Footnote 514: - -See the comprehensive collection of Jones. On the nightmare. - -Footnote 515: - -Riklin: “Wish Fulfilment and Symbolism in Fairy Tales.” - -Footnote 516: - -Laistner: “Das Rätsel der Sphinx.” - -Footnote 517: - -Freud: _Jahrbuch_, Vol. I, June: “Mental Conflicts in Children”: -Collected Papers on Analytical Psychology. - -Footnote 518: - -“Epistola de ara ad Noviomagum reperta,” p. 25. Quoted by Grimm: -“Mythology,” Vol. II. - -Footnote 519: - -Even to-day the country people drive off these nymphs (mother goddesses, -Maira) by throwing a bone of the head of a horse upon the roof—bones of -this kind can often be seen throughout the land on the farmhouses of the -country people. By night, however, they are believed to ride at the time -of the first sleep, and they are believed to tire out their horses by -long journeys. - -Footnote 520: - -Grimm: Ibid., Vol. II, p. 1041. - -Footnote 521: - -Compare with that the horses whose tread causes springs to flow. - -Footnote 522: - -Compare Herrmann: “Nord. Myth.,” p. 64, and Fick: “Vergleich. Wörterb. -d. indogerm. Sprache,” Vol. I. - -Footnote 523: - -Parallel is the mantic significance of the delphic chasm, Mîmir’s brook, -etc. “Abyss of Wisdom,” see last chapter. Hippolytos, with whom his -stepmother was enamoured, was placed after death with the wise nymph, -Egeria. - -Footnote 524: - -That these matrons should declare by lots whether it would be to their -advantage or not to engage in battle. - -Footnote 525: - -Example in Bertschinger: _Jahrbuch_, Vol. III, Part I. - -Footnote 526: - -Compare the exotic myths given by Frobenius (“Zeitalter des -Sonnengottes”), where the belly of the whale is clearly the land of -death. - -Footnote 527: - -One of the fixed peculiarities of the Mar is that he can only get out of -the hole, through which he came in. This motive belongs evidently as the -projected wish motive in the rebirth myth. - -Footnote 528: - -According to Gressmann: “Altorient. Text. und Bild.,” Vol. I, p. 4. - -Footnote 529: - -Abyss of wisdom, book of wisdom, source of phantasies. See below. - -Footnote 530: - -Cleavage of the mother, see Kaineus; also rift, chasm = division of the -earth, and so on. - -Footnote 531: - -“Schöpfung und Chaos.” Göttingen, 1895, p. 30. - -Footnote 532: - -Brugsch: Ibid., p. 161. - -Footnote 533: - -“In a Pyramid text, which depicts the battle of the dead Pharaoh for the -dominance of heaven, it reads: Heaven weeps, the stars tremble, the -guards of the gods tremble and their servants flee, when they see the -king rise as a spirit, as a god, who lives upon his fathers and conquers -his mothers.” Cited by Dieterich: “Mithrasliturgy,” p. 100. - -Footnote 534: - -Book II, p. 61. - -Footnote 535: - -By Ares, the Egyptian Typhon is probably meant. - -Footnote 536: - -In the Polynesian Maui myth, the act of the sun-hero is very plain: he -robs his mother of her girdle. The robbery of the veil in myths of the -type of the swan maiden has the same significance. In an African myth of -Joruba, the sun-hero simply ravishes his mother (Frobenius). - -Footnote 537: - -The previously mentioned myth of Halirrhotios, who destroyed himself -when he wished to cut down the holy tree of Athens, the Moria, contains -the same psychology, also the priestly castration (Attis castration) in -the service of the great mother. The ascetic self-torture in -Christianity has its origin, as is self-evident, in these sources -because the Christian form of symbol means a very intensive regression -to the mother incest. - -Footnote 538: - -The tearing off from the tree of life is just this sin. - -Footnote 539: - -Compare Kuhn: “Herabkunft des Feuers.” - -Footnote 540: - -Nork: “Wörterbuch s. v. Mistel.” - -Footnote 541: - -Therefore in England mistletoe boughs were hung up at Christmas. -Mistletoe as rod of life. Compare Aigremont: “Volkserotik und -Pflanzenwelt.” - -Footnote 542: - -Just as the tree has the phallic nature as well as a maternal -significance, so in myths the demonic old woman (she may be favorable or -malicious) often has phallic attributes, for example, a long toe, a long -tooth, long lips, long fingers, pendulous breasts, large hands, feet, -and so on. This mixture of male and female motive has reference to the -fact that the old woman is a libido symbol like the tree, generally -determined as maternal. The bisexuality of the libido is expressed in -its clearest form in the idea of the three witches, who collectively -possessed but one eye and one tooth. This idea is directly parallel to -the dream of a patient, who represented her libido as twins, one of -which is a box, the other a bottle-like object, for eye and tooth -represent male and female genitals. Relative to eye in this connection, -see especially the Egyptian myths: referring to tooth, it is to be -observed that Adonis (fecundity) died by a boar’s tooth, like Siegfried -by Hagen’s spear: compare with this the Veronese Priapus, whose phallus -was bitten by a snake. Tooth in this sense, like the snake, is a -“negative” phallus. - -Footnote 543: - -Compare Grimm: Vol. II, Chap, iv, p. 802. The same motive in another -application is found in a Low-Saxon legend: Once a young ash tree grew -unnoticed in the wood. Each New Year’s Eve a white knight upon a white -horse rides up to cut down the young shoot. At the same time a black -knight arrives and engages him in combat. After a lengthy conflict, the -white knight succeeds in overcoming the black knight and the white -knight cuts down the young tree. But sometime the white knight will be -unsuccessful, then the ash will grow, and when it becomes large enough -to allow a horse to be tied under it, then a powerful king will come and -a tremendous battle will occur (destruction of the world). - -Footnote 544: - -Chantepie de la Saussaye: “Lehrbuch der Religionsgeschichte,” Vol. II, -p. 185. - -Footnote 545: - -Further examples in Frobenius: Ibid., passim. - -Footnote 546: - -See Jensen: “Gilgameshepos.” - -Footnote 547: - -In a Schlesian passionale of the fifteenth century Christ dies on the -same tree which was connected with Adam’s sin. Cited from Zöckler: -Ibid., p. 241. - -Footnote 548: - -For example, animal skins were hung on the sacrificial trees and -afterwards spears were thrown at them. - -Footnote 549: - -“Geschichte der amerikanischen Urreligionen,” p. 498. - -Footnote 550: - -Stephens: “Central America” (cited by Müller: Ibid., p. 498). - -Footnote 551: - -Zöckler: “Das Kreuz Christi,” p. 34. - -Footnote 552: - -H. H. Bancroft: “Native Races of the Pacific States of North America,” -II, 506. (Cited by Robertson: “Evang. Myths,” p. 139.) - -Footnote 553: - -Rossellini: “Monumenti dell’ Egitto, etc.” Tom. 3. Tav. 23. (Cited by -Robertson: Ibid., p. 142.) - -Footnote 554: - -Zöckler: Ibid., p. 7. In the representation of the birth of a king in -Luxor one sees the following: The logos and messenger of the gods, the -bird-headed Thoth, makes known to the maiden Queen Mautmes that she is -to give birth to a son. In the following scene, Kneph and Athor hold the -Crux ansata to her mouth so that she may be impregnated by this in a -spiritual (symbolic) manner. Sharp: “Egyptian Mythology,” p. 18. (Cited -by Robertson: “Evangelical Myths,” p. 43.) - -Footnote 555: - -The statues of the phallic Hermes used as boundary stones were often in -the form of a cross with the head pointed (W. Payne Knight: “Worship of -Priapus,” p. 30). In Old English the cross is called rod. - -Footnote 556: - -Robertson (Ibid., p. 140) mentions the fact that the Mexican priests and -sacrificers clothed themselves in the skin of a slain woman, and placed -themselves with arms stretched out like a cross before the god of war. - -Footnote 557: - -“Indian Antiquities,” VI, 49. - -Footnote 558: - -The primitive Egyptian cross form is meant: Τ. - -Footnote 559: - -Zöckler: Ibid., p. 19. The bud is plainly phallic. See the -above-mentioned dream of the young woman. - -Footnote 560: - -I am indebted for my information about these researches to Professor -Fiechter of Stuttgart. - -Footnote 561: - -Zöckler: Ibid., p. 33. - -Footnote 562: - -The sacrifice is submerged in the water, that is, in the mother. - -Footnote 563: - -Compare later the moon as gathering place of souls (the devouring -mother). - -Footnote 564: - -Compare here what Abraham has to say in reference to pupilla (“Dreams -and Myths”). - -Footnote 565: - -Retreat of Rê upon the heavenly cow. In a Hindoo rite of purification, -the penitent must creep through an artificial cow in order to be born -anew. - -Footnote 566: - -Schultze: “Psychologie der Naturvölker.” Leipzig 1900, p. 338. - -Footnote 567: - -Brugsch: Ibid., p. 290. - -Footnote 568: - -One need not be amazed at this formula because it is the animal in us, -the primitive forces of which appear in religion. In this connection -Dieterich’s words (“Mithrasliturgie,” p. 108) take on an especially -important aspect. “The old thoughts come _from below_ in new force in -the history of religion. The revolution _from below_ creates a new life -of religion in primitive indestructible forms.” - -Footnote 569: - -Dispute between Mary and the Cross in R. Morris: “Legends of the Holy -Rood.” London 1871. - -Footnote 570: - -A very beautiful representation of the blood-red sun sinking into the -sea. - -Footnote 571: - -Jesus appears here as branch and bud in the tree of life. Compare here -the interesting reference in Robertson: “Evangelical Myths,” p. 51, in -regard to “Jesus, the Nazarene,” a title which he derives from Nazar or -Netzer = branch. - -Footnote 572: - -In Greece, the pale of torture, on which the criminal was stretched or -punished, was termed ἑκάτη (Hecate), the subterranean mother of death. - -Footnote 573: - -Diez: “Etym. Wörterbuch der romanischen Sprachen,” p. 90. - - - CHAPTER VI - -Footnote 574: - -Witches easily change themselves into horses, therefore the nail-marks -of the horseshoe may be seen upon their hands. The devil rides on -witch-horses, priests’ cooks are changed after death into horses, etc. -Negelein, _Zeitschrift des Vereines für Volkskunde_, XI, p. 406. - -Footnote 575: - -Just so does the mythical ancient king Tahmuraht ride upon Ahriman, the -devil. - -Footnote 576: - -The she-asses and their foals might belong to the Christian sun myth, -because the Zodiacal sign Cancer (Summer solstice) was designated in -antiquity as an ass and its young. (Compare Robertson: “Evangelical -Myths,” p. 19.) - -Footnote 577: - -Also a centaur. - -Footnote 578: - -Compare the exhaustive presentation of this theme in Jähn’s “Ross und -Reiter.” - -Footnote 579: - -Sleipnir is eight-footed. - -Footnote 580: - -Negelein: Ibid., p. 412. - -Footnote 581: - -Negelein: Ibid., p. 419. - -Footnote 582: - -I have since learned of a second exactly similar case. - -Footnote 583: - -Come, O Dionysus, in thy temple of Elis, come with the Graces into thy -holy temple: come in sacred frenzy with the bull’s foot. - -Footnote 584: - -Preller: “Griech. Mythologie,” I, I, p. 432. - -Footnote 585: - -See further examples in Aigremont: “Fuss- und Schuhsymbolik.” - -Footnote 586: - -Aigremont: Ibid., p. 17. - -Footnote 587: - -Negelein: Ibid., p. 386. - -Footnote 588: - -Ample proofs of the Centaurs as wind gods are to be found in E. H. -Meyer: “Indogermanische Mythen,” p. 447. - -Footnote 589: - -This is an especial motive, which must have something typical in it. My -patient (“Psychology of Dementia Praecox,” p. 165) also declared that -her horses had “half-moons” under their skin, like “little curls.” In -the songs of Rudra of the Rigveda, of the boar Rudra it is said that his -hair was “wound up in the shape of shells.” Indra’s body is covered with -eyes. - -Footnote 590: - -This change results from a world catastrophe. In mythology the verdure -and the upward striving of the tree of life signify also the -turning-point in the succession of the ages. - -Footnote 591: - -Therefore the lion was killed by Samson, who later harvested the honey -from the body. The end of summer is the plenteousness of the autumn. It -is a close parallel to the sacrificium Mithriacum. For Samson, see -Steinthal: “Die Sage von Simson,” _Zeitschrift für Völkerpsych._, Vol. -II. - -Footnote 592: - -The present time is indicated by the head of the lion—because his -condition is strong and impetuous. - -Footnote 593: - -Time is thought by the wickedest people to be a divinity who deprives -willing people of essential being; by good men it is considered to be -the Cause of the things of the world, but to the wisest and best it does -not seem time, but God. - -Footnote 594: - -Philo: “In Genesim,” I, 100. (Cited by Cumont: “Textes et Monuments,” I, -p. 82.) - -Footnote 595: - -Spiegel: “Erân. Altertumskunde,” Vol. II, p. 193. In the writings -ascribed to Zoroaster, Περὶ Φύσεως, the Ananke, the necessity of fate, -is represented by the air. Cumont: Ibid., I, p. 87. - -Footnote 596: - -Spielrein’s patient (_Jahrbuch_, III, p. 394) speaks of horses, who eat -men, also exhumed bodies. - -Footnote 597: - -Negelein: Ibid., p. 416. - -Footnote 598: - -“Fight,” she said, “and fight bravely, for I will not give away an inch -nor turn my back. Face to face, come on if you are a man! Strike home, -do your worst and die! The battle this day is without quarter ... till, -weary in body and mind, we lie powerless and gasping for breath in each -other’s arms.” - -Footnote 599: - -P. Thomas a Villanova Wegener: “Das wunderbare äussere und innere Leben -der Dienerin Gottes Anna Catherina Emmerich.” Dülmen i. W. 1891. - -Footnote 600: - -The heart of the mother of God is pierced by a sword. - -Footnote 601: - -Corresponding to the idea in Psalm xi:2, “For lo, the wicked bend their -bow, they make ready their arrow upon the string, that they may privily -shoot at the upright in heart.” - -Footnote 602: - -K. E. Neumann: “The Speeches of Gautama Buddha,” translated from the -German collection of the fragments of Suttanipāto of the Pāli-Kanon. -München 1911. - -Footnote 603: - -With the same idea of an endogenous pain Theocritus (27, 28) calls the -birth throes “Arrows of the Ilithyia.” In the sense of a wish the same -comparison is found in Jesus Sirach 19:12. “When a word penetrates a -fool it is the same as if an arrow pierced his loins.” That is to say, -it gives him no rest until it is out. - -Footnote 604: - -One might be tempted to say that these were merely figuratively -expressed coitus scenes. But that would be a little too strong and an -unjustifiable accentuation of the material at issue. We cannot forget -that the saints have, figuratively, taught the painful domestification -of the brute. The result of this, which is the progress of civilization, -has also to be recognized as a motive for this action. - -Footnote 605: - -Apuleius (“Metam.,” Book II, 31) made use of the symbolism of bow and -arrow in a very drastic manner, “Ubi primam sagittam saevi Cupidinis in -ima praecordia mea delapsam excepi, arcum meum en! Ipse vigor attendit -et oppido formido, ne nervus rigoris nimietate rumpatur” (When I pulled -out the first arrow of fierce Cupid that had entered into my inmost -breast, behold my bow! Its very vigor stretches it and makes me fear -lest the string be broken by the excessive tautness). - -Footnote 606: - -Thus the plague-bringing Apollo. In Old High German, arrow is called -“strala” (_strahlen_ = rays). - -Footnote 607: - -Spielrein’s patient (_Jahrbuch_, III, p. 371) has also the idea of the -cleavage of the earth in a similar connection. “Iron is used for the -purpose of penetrating into the earth ... with iron man can ... create -men ... the earth is split, burst open, man is divided ... is severed -and reunited. In order to make an end of the burial of the living, Jesus -Christ calls his disciples to penetrate into the earth.” - -The motive of “cleavage” is of general significance. The Persian hero -Tishtriya, who also appeared as a white horse, opens the rain lake, and -thus makes the earth fruitful. He is called Tîr = arrow. He was also -represented as feminine, with a bow and arrow. Mithra with his arrow -shot the water from the rock, so as to end the drought. The knife is -sometimes found stuck in the earth. In Mithraic monuments sometimes it -is the sacrificial instrument which kills the bull. (Cumont: Ibid., pp. -115, 116, 165.) - -Footnote 608: - -The result is doubtful: the body borne down by the weight of the forest -is carried into empty Tartaros: Ampycides denies this: from out of the -midst of the mass, he sees a bird with tawny feathers issue into the -liquid air. - -Footnote 609: - -Spielrein’s patient also states that she has been shot through by God. -(3 shots:) “then came a resurrection of the spirit.” This is the -symbolism of introversion. - -Footnote 610: - -This is also represented mythologically in the legend of Theseus and -Peirithoos, who wished to capture the subterranean Proserpina. With this -aim they enter a chasm in the earth in the grove Kolonos, in order to -get down to the underworld; when they were below they wished to rest, -but being enchanted they hung on the rocks, that is to say, they -remained fixed in the mother and were therefore lost for the upperworld. -Later Theseus was freed by Hercules (revenge of Horus for Osiris), at -which time Hercules appears in the rôle of the death-conquering hero. - -Footnote 611: - -This formula applies most directly to dementia praecox. - -Footnote 612: - -See Roscher: s. v. Philoktetes, Sp. 2318, 15. - -Footnote 613: - -When the Russian sun-hero Oleg stepped on the skull of the slain horse, -a serpent came out of it and bit him on the foot. Then he became sick -and died. When Indra in the form of Çyena, the falcon, stole the soma -drink, Kriçanu, the herdsman, wounded him in his foot with his arrow -(“Rigveda,” I, 155; IV, 322). - -Footnote 614: - -Similar to the Lord of the Grail who guards the chalice, the mother -symbol. The myth of Philoctetes is taken from a more involved -connection, the Hercules myth. Hercules has two mothers, the benevolent -Alcmene and the pursuing Hera (Lamia), from whose breast he has absorbed -immortality. Hercules conquered Hera’s serpent while yet in the cradle; -that is to say, conquered the “terrible mother,” the Lamia. But from -time to time Hera sent to him attacks of madness, in one of which he -killed his children (Lamia motive). According to an interesting -tradition, this deed occurred at the moment when Hercules refused to -perform a great act in the service of Eurystheus. As a result of the -refusal, the libido, in readiness for the work, regressed in a typical -manner to the unconscious mother-imago, which resulted in madness (as -to-day), during which Hercules identifies himself with Lamia (Hera) and -murders his own children. The delphic oracle communicates to him the -fact that he is named Hercules because he owes his immortal fame to -Hera, who through her persecution compelled him to great deeds. It can -be seen that “the great deed” really means the conquering of the mother -and through her to win immortality. His characteristic weapon, the club, -he cuts from the maternal olive tree. Like the sun, he possessed the -arrows of Apollo. He conquered the Nemean lion in his cave, which has -the signification of “the grave in the mother’s womb” (see the end of -this chapter). Then follows the combat with the Hydra, the typical -battle with the dragon; the complete conquering of the mother. (See -below.) Following this, the capture of the Cerynean doe, whom he wounded -with an arrow in the foot. This is what generally happens to the hero, -but here it is reversed. Hercules showed the captured Erymanthian boar -to Eurystheus, whereupon the latter in fear crept into a cask. That is, -he died. The Stymphalides, the Cretan bull, and the man-devouring horse -of Diomedes are symbols of the devastating powers of death, among which -the latter’s relation to the mother may be recognized especially. The -battle for the precious girdle of the Amazon queen Hippolyte permits us -to see once more very clearly the shadow of the mother. Hippolyte is -ready to give up the girdle, but Hera, changing herself into the form of -Hippolyte, calls the Amazons against Hercules in battle. (Compare Horus, -fighting for the head ornament of Isis, about which there is more later. -Chap. 7.) The liberation of Hesione results from Hercules journeying -downwards with his ship into the belly of the monster, and killing the -monster from within after three days labor. (Jonah motive; Christ in the -tomb or in hell; the victory over death by creeping into the womb of the -mother, and its destruction in the form of the mother. The libido in the -form of the beautiful maiden again conquered.) The expedition to Erythia -is a parallel to Gilgamesh, also to Moses, in the Koran, whose goal was -the confluence of the two seas: it is the journey of the sun to the -Western sea, where Hercules discovered the straits of Gibraltar (“to -that passage”: Faust), and with the ship of Helios set out towards -Erythia. There he overcame the gigantic guardian Eurytion (Chumbaba in -the Gilgamesh epic, the symbol of the father), then the triune Geryon (a -monster of phallic libido symbolism), and at the same time wounded Hera, -hastening to the help of Geryon by an arrow shot. Then the robbery of -the herd followed. “The treasure attained with difficulty” is here -presented in surroundings which make it truly unmistakable. Hercules, -like the sun, goes to death, down into the mother (Western sea), but -conquers the libido attached to the mother and returns with the -wonderful kine; he has won back his libido, his life, the mighty -possession. We discover the same thought in the robbery of the golden -apples of Hesperides, which are defended by the hundred-headed dragon. -The victory over Cerberus is also easily understood as the victory over -death by entrance into the mother (underworld). In order to come to his -wife Deianira, he has to undergo a terrible battle with a water god, -Achelous (with the mother). The ferryman Nessus (a centaur) violates -Deianira. With his sun arrows Hercules killed this adversary, but Nessus -advised Deianira to preserve his poisoned blood as a love charm. When -after the insane murder of Iphitus Delphi denied him the speech of the -oracle, he took possession of the sacred tripod. The delphic oracle then -compelled him to become a slave of Omphale, who made him like a child. -After this Hercules returned home to Deianira, who presented him with -the garment poisoned with Nessus’ blood (the Isis snake), which -immediately clung so closely to his skin that he in vain attempted to -tear it off. (The casting of the skin of the aging sun-god; Serpent, as -symbol of rejuvenation.) Hercules then ascended the funeral pyre in -order to destroy himself by fire like the phœnix, that is to say, to -give birth to himself again from his own egg. No one but young -Philoctetes dared to sacrifice the god. Therefore Philoctetes received -the arrows of the sun and the libido myth was renewed with this Horus. - -Footnote 615: - -Apes, also, have an instinctive fear of snakes. - -Footnote 616: - -How much alive are still such primitive associations is shown by -Segantini’s picture of the two mothers: cow and calf, mother and child -in the same stable. From this symbolism the surroundings of the -birthplace of the Savior are explained. - -Footnote 617: - -The myth of Hippolytos shows very beautifully all the typical parts of -the problem: His stepmother Phaedra wantonly falls in love with him. He -repulses her, she complains to her husband of violation; the latter -implores the water god Poseidon to punish Hippolytos. Then a monster -comes out of the sea. Hippolytos’ horses shy and drag Hippolytos to -death. But he is resuscitated by Aesculapius and is placed by the gods -with the wise nymph, Egeria, the counsellor of Numa Pompilius. Thus the -wish is fulfilled; from incest, wisdom has come. - -Footnote 618: - -Compare Hercules and Omphale. - -Footnote 619: - -Compare the reproach of Gilgamesh against Ishtar. - -Footnote 620: - -Spielrein’s patient is also sick from “a snake bite.” _Jahrbuch_, III, -p. 385. - -Footnote 621: - -The entirely introverted patient of Spielrein uses similar images: she -speaks of “a rigidity of the soul on the cross,” of “stone figures” -which must be “ransomed.” - -I call attention here to the fact that the symbolisms mentioned above -are striking examples of Silberer’s “functional category.” They depict -the condition of introversion. - -Footnote 622: - -W. Gurlitt says: “The carrying of the bull is one of the difficult ἆθλα” -(services) which Mithra performed in the service of freeing humanity; -“somewhat corresponding, if it is permitted to compare the small with -the great, with the carrying of the cross by Christ” (Cumont: “Textes et -Monuments,” I, 72). Surely it is permissible to compare the two acts. - -Man should be past that period when, in true barbaric manner, he -haughtily scorned the strange gods, the “dii minorum gentium.” But man -has not progressed that far, even yet. - -Footnote 623: - -Robertson (“Evangelical Myths,” p. 130) gives an interesting -contribution to the question of the symbol of the carrying of the cross. -Samson carried the “pillars of the gates from Gaza and died between the -columns of the temple of the Philistines.” Hercules, weighted down by -his burden, carried his columns to the place (Gades), where he also died -according to the Syrian version of the legend. The columns of Hercules -mark the western point where the sun sinks into the sea. In old art he -was actually represented carrying the two columns under his arms in such -a way that they exactly formed a cross. Here we perhaps have the origin -of the myth of Jesus, who carries his own cross to the place of -execution. It is worth noting that the three synoptics substitute a man -of the name of Simon from Cyrene as bearer of the cross. Cyrene is in -Libya, the legendary scene upon which Hercules performed the labor of -carrying the columns, as we have seen, and Simon (Simson) is the nearest -Greek name-form for Samson, which in Greek might have been read Simson, -as in Hebrew. But in Palestine it was Simon, Semo or Sem, actually a -name of a god, who represented the old sun-god Semesch, who was -identified with Baal, from whose myth the Samson myth has doubtless -arisen. The god Simon enjoyed especial honor in Samaria. “The cross of -Hercules might well be the sun’s wheel, for which the Greeks had the -symbol of the cross. The sun’s wheel upon the bas-relief in the small -metropolis at Athens contains a cross, which is very similar to the -Maltese cross.” (See Thiele: “Antike Himmelsbilder,” 1898, p. 59.) - -Footnote 624: - -The Greek myth of Ixion, who was bound to the “four-spoked wheel,” says -this almost without disguise. Ixion first murdered his stepfather, but -later was absolved from guilt by Zeus and blessed with his favor. But -the ingrate attempted to seduce Hera, the mother. Zeus deceived him, -however, allowing the goddess of the clouds, Nephele, to assume Hera’s -form. (From this connection the centaurs have arisen.) Ixion boasted of -his deed, but Zeus as a punishment plunged him into the underworld, -where he was bound to a wheel continually whirled around by the wind. -(Compare the punishment of Francesca da Rimini in Dante and the -“penitents” by Segantini.) - -Footnote 625: - -Cited from _Zentralblatt für Psychoanalyse_, Jahrgang II, p. 365. - -Footnote 626: - -The symbolism of death appearing in abundance in dreams has been -emphasized by Stekel (“Sprache des Traumes,” p. 317). - -Footnote 627: - -Compare the Cassius scene above. - - - CHAPTER VII - -Footnote 628: - -A direct unconstrained expression of sexuality is a natural occurrence -and as such neither unbeautiful nor repulsive. The “moral” repression -makes sexuality on one side dirty and hypocritical, on the other -shameless and obtrusive. - -Footnote 629: - -Compare what is said below concerning the motive of fettering. - -Footnote 630: - -The sacrilegious assault of Horus upon Isis, at which Plutarch (“De Isis -et Osiris”) stands aghast; he expresses himself as follows concerning -it. “But if any one wishes to assume and maintain that all this has -really happened and taken place with respect to blessed and imperishable -nature, which for the most part is considered as corresponding to the -divine; then, to speak in the words of Aeschylus, ‘he must spit out and -clean his mouth.’” From this sentence one can form a conception of how -the well-intentioned people of ancient society may have condemned the -Christian point of view, first the hanged God, then the management of -the family, the “foundation” of the state. The psychologist is not -surprised. - -Footnote 631: - -Compare the typical fate of Theseus and Peirithoos. - -Footnote 632: - -Compare the example given for that in Aigremont: “Fuss- und -Schuhsymbolik.” Also Part I of this book; the foot of the sun in an -Armenian folk prayer. Also de Gubernatis: “Die Tiere in der -Indo-Germanischen Mythologie,” Vol. I, p. 220 ff. - -Footnote 633: - -Rohde: “Psyche.” - -Footnote 634: - -Porphyrius (“De antro nympharum.” Quoted by Dieterich: “Mithraslit.,” p. -63) says that according to the Mithraic doctrine the souls which pass -away at birth are destined for winds, because these souls had taken the -breath of the wind into custody and therefore had a similar nature: -“ψυχαῖς δ’ εἰς γένεσιν ἰούσαις καὶ ἀπὸ γενέσεως χωριζομέναις εἰκότως -ἔταξαν ἀνέμους διὰ τὸ ἐφελκεσθαι καὶ αὐτὰς πνεῦμα καὶ οὐσίαν ἔχειν -τοιαύτην—(The souls departing at birth and becoming separated, probably -become winds because of inhaling their breath and becoming the same -substance). - -Footnote 635: - -In the Mithraic liturgy the generating breath of the spirit comes from -the sun, probably “from the tube of the sun” (see Part I). Corresponding -to this idea, in the Rigveda the sun is called the One-footed. Compare -with that the Armenian prayer, for the sun to allow its foot to rest -upon the face of the suppliant (Abeghian: “Der armenische Volksglaube,” -1899, p. 41). - -Footnote 636: - -Firmicus Maternus (Mathes., I, 5, 9): “Cui (animo) descensus per orbem -solis tribuitur, per orbem vero lunae praeparatur ascensus” (For which -soul a descent through the disc of the sun is devised, but the ascent is -prepared through the disc of the moon). Lydus (“De mens.,” IV, 3) tells -us that the hierophant Praetextatus has said that Janus despatches the -diviner souls to the lunar fields: τὰς θειοτέρας ψυχὰς ἐπὶ τὴν σεληνικὸν -χόρον ἀποπέμπει. Epiphanius (Haeres LXVI, 52): ὅτι ἐκ τῶν ψυχῶν ὁ δίσκος -[τῆς σελήνης] ἀποπίμπλαται. Quoted by Cumont: “Textes et Monuments,” I, -I, p. 40. In exotic myths it is the same with the moon. Frobenius: -Ibid., p. 352 ff. - -Footnote 637: - -“The Light of Asia, or The Great Renunciation” (Mahâbhinish-kramana). - -Footnote 638: - -One sees upon corresponding representations how the elephant presses -into Maya’s head with its trunk. - -Footnote 639: - -Rank: “The Myth of the Birth of the Hero,” translated by W. White. - -Footnote 640: - -The speedy dying of the mother or the separation from the mother belongs -to the myth of the hero. In the myth of the swan maiden which Rank has -analyzed very beautifully, there is the wish-fulfilling thought, that -the swan maiden can fly away again after the birth of the child, because -she has then fulfilled her purpose. Man needs the mother only for -rebirth. - -Footnote 641: - -Indian word for the rustle of the wind in the trees. - -Footnote 642: - -Means sound of the waves. - -Footnote 643: - -An introjection of the object into the subject in the sense of Ferenczi, -the “gegenwurf” or “widerwurf” (Objektum) of the mystics Eckart and -Böhme. - -Footnote 644: - -Karl Joël (“Seele und Welt,” Jena 1912) says (p. 153): “Life does not -diminish in artists and prophets, but is enhanced. They are the leaders -into the lost Paradise, which now for the first time becomes Paradise -through rediscovery. It is no more the old dull unity of life towards -which the artist strives and leads, it is the sentient reunion, not the -empty but the full unity, not the unity of indifference but the unity of -difference.” “All life is the raising of the equilibrium and the pulling -backwards into equilibrium. Such a return do we find in religion and -art.” - -Footnote 645: - -By the primal experience must be understood that first human -differentiation between subject and object, that first conscious placing -of object, which is not psychologically conceivable without the -presupposition of an inner division of the animal “man” from himself, by -which precisely is he separated from nature which is at one with itself. - -Footnote 646: - -Crêvecoeur: “Voyage dans la Haute Pensylvanie,” I, 362. - -Footnote 647: - -The dragons of the Greek (and Swiss) legends live in or near springs or -other waters of which they are often the guardians. - -Footnote 648: - -Compare the discussion above about the encircling and devouring motive. -Water as a hindrance in dreams seems to refer to the mother, longing for -the mother instead of positive work. The crossing of water—overcoming of -the resistance; that is to say the mother, as a symbol of the longing -for inactivity like death or sleep. - -Footnote 649: - -Compare also the Attic custom of stuffing a bull in spring, the customs -of the Lupercalia, Saturnalia, etc. I have devoted to this motive a -separate investigation, therefore I forego further proof. - -Footnote 650: - -In the Gilgamesh epic, it is directly said that it is immortality which -the hero goes to obtain. - -Footnote 651: - -Sepp: “Das Heidentum und dessen Bedeutung für das Christentum,” Vol. -III, 82. - -Footnote 652: - -Compare the symbolism of the arrow above. - -Footnote 653: - -This thought is generally organized in the doctrine of pre-existence. -Thus in any case man is his own generator, immortal and a hero, whereby -the highest wishes are fulfilled. - -Footnote 654: - -Frazer: “Golden Bough,” IV, 297. - -Footnote 655: - -“Thou seekest the heaviest burden, there findest thou thyself” -(Nietzsche: “Zarathustra”). - -Footnote 656: - -It is an unvarying peculiarity, so to speak, that in the whale-dragon -myth, the hero is very hungry in the belly of the monster and begins to -cut off pieces from the animal, so as to feed himself. He is in the -nourishing mother “in the presexual stage.” His next act, in order to -free himself, is to make a fire. In a myth of the Eskimos of the Behring -Straits, the hero finds a woman in the whale’s belly, the soul of the -animal, which is feminine (Ibid, p. 85). (Compare Frobenius: Ibid, -passim.) - -Footnote 657: - -The carrying of the tree played an important part, as is evident from a -note in Strabo X, in the cult of Dionysus and Ceres (Demeter). - -Footnote 658: - -A text on the Pyramids, which treats of the arrival of the dead Pharaoh -in Heaven, depicts how Pharaoh takes possession of the gods in order to -assimilate their divine nature, and to become the lord of the gods: “His -servants have imprisoned the gods with a chain, they have taken them and -dragged them away, they have bound them, they have cut their throats, -and taken out their entrails, they have dismembered them and cooked them -in hot vessels. And the king consumed their force and ate their souls. -The great gods form his breakfast, the medium gods his dinner, the -little gods his supper—the king consumes everything that comes in his -way. Greedily he devours everything and his magic power becomes greater -than all magic power. He becomes the heir of the power, he becomes -greater than all heirs, he becomes the lord of heaven, he eats all -crowns and all bracelets, he eats the wisdom of every god, etc.” -(Wiedemann: “Der alte Orient,” II, 2, 1900, p. 18). This impossible -food, this “Bulimie,” strikingly depicts the sexual libido in regression -to the presexual material, where the mother (the gods) is not the object -of sex but of hunger. - -Footnote 659: - -The sacramental sacrifice of Dionysus-Zagreus and the eating of the -sacrificial meat produced the “νέος Διόνυσος” the resurrection of the -god, as plainly appears from the Cretan fragments of the Euripides -quoted by Dieterich (Ibid., p. 105): - - ἁγνὸν δὲ βιον τείνων, ἐξ οὐ - Διὸς Ιδαίου μύστης γενόμην - καὶ νυκτιπόλου Ζαγρέως βούτας - τοὺς ὠμοφάγους δαῖτας τελέσας. - - (Living a blameless life whereby I became an initiate of the Idaean - Zeus, I celebrated the carnivorous banquet of Zagreus, the wandering - herdsman of the night.) - -The mystics took the god into themselves by eating the uncooked meat of -the sacrificial animal. - -Footnote 660: - -Richter: 14, 14. - -Footnote 661: - -Thou boy eternal, thou most beautiful one seen in the heavens, without -horns standing, with thy virgin head, etc. - -Footnote 662: - -Orphic Hymn, 46. Compare Roscher: “Lexicon,” sect. on Iakchos. - -Footnote 663: - -A winnowing fan used as cradle. - -Footnote 664: - -A close parallel to this is the Japanese myth of Izanagi, who, following -his dead spouse into the underworld, implored her to return. She is -ready, but beseeches him, “Do not look at me.” Izanagi produces light -with his reed, that is to say, with a masculine piece of wood (the -fire-boring Phallus), and thus loses his spouse. (Frobenius: Ibid., p. -343.) Mother must be put in the place of spouse. Instead of the mother, -the hero produces fire; Hiawatha, maize; Odin, Runes, when he in torment -hung on the tree. - -Footnote 665: - -Quoted from De Jong: “Das antike Mysterienwesen.” Leiden 1910, p. 22. - -Footnote 666: - -A son-lover from the Demeter myth is Iasion, who embraces Demeter upon a -thrice-ploughed cornfield. (Bridal couch in the pasture.) For that -Iasion was struck by lightning by Zeus (Ovid: “Metam.,” IX). - -Footnote 667: - -In a sunless place. - -Footnote 668: - -Descend into a sunless desert place. - -Footnote 669: - -Descent into a cave. - -Footnote 670: - -See Cumont: “Textes et Monuments,” I, p. 56. - -Footnote 671: - -“Mithraslit.,” p. 123. - -Footnote 672: - -For example upon a Campana relief in Lovatelli (“Antichi monumenti,” -Roma, 1889, I, IV, Fig. 5). Likewise the Veronese Priapus has a basket -filled with phalli. - -Footnote 673: - -Compare Grimm: II, IV, p. 899: Either by the caressing or kissing of a -dragon or a snake, the fearful animal was changed into a beautiful woman -whom the hero wins in this way. - -Footnote 674: - -The mother, the earth, is the distributor of nourishment. The mother in -presexual material has this meaning. Therefore St. Dominicus was -nourished from the breasts of the mother of God. The sun wife, Namaqua, -consists of bacon. Compare with this the megalomanic ideas of my -patient, who asserted: “I am Germania and Helvetia made exclusively from -‘sweet butter’” (“Psychology of Dementia Praecox”). - -Footnote 675: - -He who achieved divinity through the womb. - -Footnote 676: - -He who achieved divinity through the womb; he is a serpent, and he was -drawn through the womb of those who were being initiated. - -Footnote 677: - -The golden serpent is crowded into the breast of the initiates and is -then drawn out through the lowest parts. - -Footnote 678: - -O Fœtus, he who is in the vagina or womb. - -Footnote 679: - -Compare the ideas of Nietzsche: “Piercing into one’s own pit,” etc. In a -prayer to Hermes in a London papyrus it is said: ἐλθέ μοι, κύρίε Ἑρμῆ, -ὡς τὰ βρέφη εἰς τὰς κοιλίας τῶν γυναικῶν (Come to me, Lord Hermes, as -the foetus into the womb of the mother). Kenyon: “Greek Papyrus in the -British Museum,” 1893, p. 116; Pap. CXXII, Z. 2 ff. Cited by Dieterich: -Ibid., p. 97. - -Footnote 680: - -Compare De Jong: Ibid., p. 22. - -Footnote 681: - -The typical grain god of antiquity was Adonis, whose death and -resurrection was celebrated annually. He was the son-lover of the -mother, for the grain is the son and fructifier of the womb of the earth -as Robertson very correctly remarks (“Evangelical Myths,” p. 36). - -Footnote 682: - -De Jong: Ibid., p. 14. - -Footnote 683: - -On a certain night an image is placed lying down in a litter; there is -weeping and lamentations among the people, with beatings of bodies and -tears. After a time, when they have become exhausted from the -lamentations, a light appears; then the priest anoints the throats of -all those who were weeping, and softly whispers, “Take courage, O -initiates of the Redeemed Divinity; you shall achieve salvation through -your grief.” - -Footnote 684: - -Faust: - - “There whirls the press, like clouds on clouds unfolding, - Then with stretched arm swing high the key thou’rt holding!” - -Footnote 685: - -As an example among many, I mention here the Polynesian Rata myth cited -by Frobenius: Ibid., pp. 64–66: “With a favorable wind the boat was -sailing easily away over the Ocean, when Nganaoa called out one day: ‘O -Rata, here is a fearful enemy who rises up from the Ocean!’ It was an -open mussel of huge dimensions. One shell was in front of the boat, the -other behind it, and the vessel was directly between. The next moment -the horrible mussel would have clapped its shells together and ground -the boat and occupants to pieces in its grip. But Nganaoa was prepared -for this possibility. He grasped his long spear and quickly plunged it -into the belly of the animal so that the creature, instead of snapping -together, at once sank back to the bottom of the sea. After they had -escaped from this danger they continued on their way. But after a while -the voice of the always watchful Nganaoa was again to be heard. ‘O Rata, -once more a terrible enemy rushes upwards from the depths of the ocean.’ -This time it was a mighty octopus, whose gigantic tentacles already -surrounded the boat, in order to destroy it. At this critical moment, -Nganaoa seized his spear, and plunged it into the head of the octopus. -The tentacles sank away limp and the dead monster rose to the surface of -the water. Once more they continued on their journey, but a yet greater -danger awaited them. One day the valiant Nganaoa called out, ‘O Rata, -here is a great whale!’ The huge jaws were wide open, the lower jaw was -already under the boat, and the upper one over it. One moment more and -the whale would have devoured them. Now Nganaoa ‘the dragon slayer’ -broke his spear into two parts, and at the moment when the whale was -about to devour them, he stuck the two pieces into the jaws of the foe -so that he could not close his jaws. Nganaoa quickly sprang into the -jaws of the great whale (devouring of the hero) and looked into its -belly, and what did he see? There sat both his parents, his father, -Tairitokerau, and his mother, Vaiaroa, who had been gulped down into the -depths of this monster. The oracle has come true. The voyage has come to -its end. Great was the joy of the parents of Nganaoa when they saw their -son. They were convinced that their freedom was at hand. And Nganaoa -resolved upon revenge. He took one of the two pieces from the jaws of -the animal—one was enough to make it impossible for the whale to close -his jaws and so keep a passage free for Nganaoa and his parents. He -broke this part of the spear in two, in order to use them as wood to -produce fire by rubbing. He commanded his father to hold one firmly -below, while he himself managed the upper one, until the fire began to -glimmer (production of fire). Now when he blew this into flames, he -hastened to heat the fatty part (heart) of the belly with the fire. The -monster, writhing with pain, sought help swimming to the nearest land -(journey in the sea). As soon as he reached the sandbank (land) father, -mother and son walked onto the land through the open jaws of the dying -whale (slipping out of the hero).” - -Footnote 686: - -In the New Zealand Maui myth (quoted by Frobenius: Ibid., p. 66 ff.) the -monster to be conquered is the grandmother Hine-nui-te-po. Maui, the -hero, says to the birds who assist him: “My little friends, now when I -creep into the jaws of the old woman, you must not laugh, but when I -have been in and come out again, from her mouth, then you may greet me -with jubilant laughter.” Then Maui actually creeps into the mouth of the -sleeping old woman. - -Footnote 687: - -Published and prepared by Julius v. Negelein, in “Relig. Geschichte.” -Vers. u. Vorarb. von Dieterich und Wünsch, Vol. XI. Giessen 1912. - -Footnote 688: - -Quoted, J. v. Negelein: “Der Traumschlüssel des Jagaddeva,” p. 256. - -Footnote 689: - -The pine-tree speaks the significant word, “Minne-wawa!” - -Footnote 690: - -In a fairy tale, the bird comes to the tree which grows upon the grave -of the mother in order to give help. - -Footnote 691: - -Roscher: s. “Picus,” Sp. 2494, 62. Probably a symbol of rebirth. - -Footnote 692: - -The father of Picus is called Sterculus or Sterculius, a name which is -clearly derived from stercus = excrementum; he is also said to be the -devisor of manure. The primitive creator who also created the mother did -so in the manner of infantile creation, which we have previously -learned. The supreme god laid an egg, his mother, from which he was -again produced—this is an analogous train of thought. - -Footnote 693: - -Introversion = to enter the mother; to sink into one’s own inner-world, -or source of the libido, is symbolized by creeping in, passing through, -boring. (Scratching behind the ear = making fire.) Boring into the ear, -scratching with the nails, swallowing serpents. Thus the Buddhist legend -is understandable. When Gautama had spent the whole day sitting in deep -reflection under the sacred tree, at evening he became Buddha, the -illumined one. - -Footnote 694: - -Compare φαλλός (phallus) above and its etymological connection. - -Footnote 695: - -Spielrein’s patient received from God three wounds through her head, -breast and eye. “Then there came a resurrection of the Spirit” -(_Jahrbuch_, III, p. 376). - -In the Tibetan myth of Bogda Gesser Khan the sun-hero shoots his arrow -into the forehead of the demoniacal old woman, who devours it and spits -it up again. In a Calmuc myth, the hero shoots the arrow into the eye -emitting rays, which is found on the forehead of the bull. Compare with -that the victory of Polyphemus, whose character is signified upon an -Attic vase because with it there is also a snake (as symbol of the -mother. See the explanation of the sacrificium Mithriacum). - -Footnote 696: - -In the form of the father, for Megissogwon is the demon of the west, -like Mudjekeewis. - -Footnote 697: - -Compare Deussen: “Geschichte der Philosophie,” Vol. I, p. 14. - -Footnote 698: - -An analogy is Zeus and Athene. In Rigveda 10, 31, the word of prayer -becomes a pregnant cow. In Persian it is the “Eye of Ahura”; Babylonian -_Nabu_: the word of fate; Persian _vohu mano_: the good thought of the -creator God; in Stoic conceptions, Hermes is _logos_ or world intellect; -in Alexandria the Σοφία, in the Old Testament it is the angel of -Jehovah, or the countenance of God. Jacob wrestled with the angel during -the night at the ford of Jabbok, after he had crossed the water with all -that he possessed. (Night journey on the sea, battle with the night -snake, combat at the ford like Hiawatha.) In this combat, Jacob -dislocated his thigh. (Motive of the twisting out of the arm. Castration -on account of the overpowering of the mother.) This “face” of God was -compared in the old Jewish philosophy to the mystic Metatron, the prince -of the face of God (Josiah 5, 14), who brings “the prayer to God” and -“in whom is the name of God.” The Naassens (Ophits) called the Holy -Ghost the “first word,” the mother of all that lives; the Valentinians -comprehended the descending dove of Pneuma as “the word of the mother -from above, the Sophia.” (Drews: “Christ Myth,” I, pp. 16, 22, 80.) In -Assyria, Gibil, the fire god, had the rôle of Logos. (Tiele: “Assyr. -Gesch.”) In Ephrem, the Syrian writer of hymns, John the Baptist says to -Christ: “A spark of fire in the air waits for thee over the Jordan. If -thou followest it and willst be baptised, then take possession of -thyself, wash thyself, for who has the power to take hold of burning -fire with his hands? Thou, who art wholly fire, have mercy upon me.” -Usener: “Religionsgeschichtliche Untersuchungen.” Cited by Drews: Ibid., -p. 81. - -Footnote 699: - -Perhaps the great significance of the name arose from this phantasy. - -Footnote 700: - -Grimm mentions the legend that Siegfried was suckled by a doe. (Compare -Hiawatha’s first deed.) - -Footnote 701: - -Compare Grimm’s “Mythology.” Mime or Mîmir is a gigantic being of great -wisdom, “a very old Nature God,” with whom the Norse gods associate. -Later fables make of him a demon and a skilful smith (closest relation -to Wieland). Just as Wotan obtained advice from the wise woman (compare -the quotation from Julius Cæsar about the German matron), so does Odin -go to the brook of Mîmir in which wisdom and judgment lie hidden, to the -spiritual mother (mother-imago). There he requests a drink (drink of -immortality), but no sooner does he receive it than he sacrifices his -eye to the well (death of the sun in the sea). The well of Mîmir points -undoubtedly to the mother significance of Mîmir. Thus Mîmir gets -possession of Odin’s other eye. In Mîmir, the mother (wise giant) and -the embryo (dwarf, subterranean sun, Harpocrates) is condensed; -likewise, as mother, he is the source of wisdom and art. (“Mother-imago” -therefore may be translated as “phantasy” under certain circumstances.) - -Footnote 702: - -The magic sleep is also present in the Homeric celebration of the -Hierosgamos. (See above.) - -Footnote 703: - -This is proved by Siegfried’s words: - - “Through furious fire - To thee have I fared; - Nor birny nor buckler - Guarded my breast: - The flames have broken - Through to my heart, - My blood doth bound - In turbulent streams; - A raving fire - Within me is kindled.” - -Footnote 704: - -The cave dragon is the “terrible mother.” In the German legends the -maiden to be rescued often appears as a snake or dragon, and must be -kissed in this form, through which the dragon is changed into a -beautiful woman. A fish’s or a serpent’s tail is attributed to certain -wise women. In the “golden mountain” a king’s daughter was bewitched -into a snake. In the Oselberg near Dinkelsbühl there lives a snake with -a woman’s head and a bunch of keys around her neck. (Grimm.) - -Footnote 705: - -Faust (II Part): - - Doch im Erstarren such ich nicht mein Heil, - Das Schaudern ist der Menschheit bestes Teil; - Wie auch die Welt ihm das Gefühl verteure, - Ergriffen, fühlt er tief das Ungeheure. - -Footnote 706: - -“Etymol. Wörterbuch der deutschen Sprache,” sub. Hort. - -Footnote 707: - -“Griechische Etymologie,” sub. κεύθω. - -Footnote 708: - -Pausanias: I, 18, 7. - -Footnote 709: - -Ocean, who arose to be the producer of all. - -Footnote 710: - -Rohde: “Psyche,” IV. Aufl., Vol. I, p. 214. - -Footnote 711: - -J. Maehly: “Die Schlange im Mythus und Kultus der klassischen Völker,” -1867. - -Footnote 712: - -Duchesne: “Lib. pontifical.,” I, S. CIX. Cited by Cumont: “Textes et -Monuments,” Vol. I, p. 351. - -Footnote 713: - -There was a huge dragon on Mount Tarpeius, where the Capitolium stands. -Once a month, with sacrilegious maidens, the priests descended 365 steps -into the hell of this dragon, carrying expiatory offerings of food for -the dragon. Then the dragon suddenly and unexpectedly arose, and, though -he did not come out, he poisoned the air with his breath. Thence came -the mortality of man and the deepest sorrow for the death of the -children. When, for the defence of truth, St. Silvester had had a -conflict with the heathen, it came to this that the heathen said: -“Silvester, go down to the dragon, and in the name of thy God make him -desist from the killing of mankind.” - -Footnote 714: - -Cited by Cumont: “Textes et Monuments,” Vol. I, p. 351. - -Footnote 715: - -Like his counterpart, the apocalyptic “son of man,” from whose mouth -proceeds a “sharp two-edged sword.” Rev. i:16. Compare Christ as serpent -and the Antichrist seducing the people. Rev. xx:3. We come across the -same motive of the guardian dragon who pierces women, in the myth from -Van Diemen’s Land: “A horn-back lay in the cavity of a rock, a huge -horn-back! The horn-back was large and he had a very long spear. From -his cavity he espied the women; he saw them dive into the water, he -pierced them with his spear, he killed them, he carried them away. For -some time they were to be seen no longer.” The monster was then killed -by the two heroes. They made fire(!) and brought the women to life -again. (Cited by Frobenius: Ibid., p. 77.) - -Footnote 716: - -The eyes of the Son of man are like a flame of fire. Rev. i:15. - -Footnote 717: - -Near the city of Rome there was a certain cavern in which appeared a -dragon of remarkable size, mechanically produced, brandishing a sword in -his mouth, his eyes glittering like gems, fearful and terrible. Hither -came virgins every year, devoted to this service, adorned with flowers, -who were given to him in sacrifice. Bringing these gifts, they -unknowingly descended the steps to a point where, with diabolical -cunning, the dragon was suspended, striking those who came a blow with -the sword, so that the innocent blood was shed. Now, there was a certain -monk who, on account of his good deeds, was well known to Stilico, the -patrician; he killed this dragon as follows: He examined each separate -step carefully, both with a rod and his own hand, until, discovering the -false step, he exposed the diabolical fraud. Then, jumping over this -step, he went down and killed the dragon, cutting him to pieces, -demonstrating that one who could be destroyed by human hand could not be -a divinity. - -Footnote 718: - -Cited by Cumont: “Textes et Monuments,” I, p. 352. - -Footnote 719: - -Compare Roscher: “Lexicon,” I, 2, 1885. - -Footnote 720: - -Out of dark places she rushes on children and women. - -Footnote 721: - -The triple form also related to the moon (waxing, full, and waning -moon). However, such cosmic relations are primarily projections of -metapsychology. - -Footnote 722: - -Faust (II Part): The Scene of the mothers: The key belongs to Hecate, -προθυραία, as the guardian of Hades, and psychopompic Divinity. Compare -Janus, Peter and Aion. - -Footnote 723: - -Attribute of the “terrible mother”: Ishtar has “tormented the horse with -goad and whip and tortured him to death.” (Jensen: “Gilgamesh Epic,” p. -18.) Also an attribute of Helios. - -Footnote 724: - -Phallic symbol of fear. - -Footnote 725: - -Murderous weapon as symbol of the fructifying phallus. - -Footnote 726: - -Plato has already testified to this as a phallic symbol, as is mentioned -above. - -Footnote 727: - -White-leaved. - -Footnote 728: - -Far-shooting Hecate. - -Footnote 729: - -Far-shooting, the far-darting. - -Footnote 730: - -Goddess of birth. - -Footnote 731: - -Cited by Roscher: I, 2, Sp. 1909. - -Footnote 732: - -Hecate. - -Footnote 733: - -Compare the symbolism in the hymn to Mary of Melk (12th century). - - “Santa Maria, - Closed gate - Opened to God’s command— - Sealed fountain, - Barred garden, - Gate of Paradise.” - -The same symbolism occurs in an erotic verse: - - “Maiden, may I enter with you - Into your rose garden, - There, where the little red roses grow, - Those delicate and tender roses, - With a tree close by, - Whose leaves sway to and fro, - And a cool little brook - Which lies directly beneath it.” - -Footnote 734: - -Sacrificial cakes offered to the gods. - -Footnote 735: - -Herzog: “Aus dem Asklepieion von Kos.” _Archiv für -Religionswissenschaft_, Vol. X, H. 2, p. 219 ff. - -Footnote 736: - -A Mithraic sanctuary was, when at all possible, a subterranean grotto; -often the cavern was merely an artificial one. It is conceivable that -the Christian crypts and subterranean churches are of similar meaning. - -Footnote 737: - -Compare Schultze: “Die Katakomben,” 1882, p. 9. - -Footnote 738: - -In the Taurobolia a bull was sacrificed over a grave, in which lay the -one to be consecrated. His initiation consisted in being covered with -the blood of the sacrifice. Also a regeneration and rebirth, baptism. -The baptized one was called _Renatus_. - -Footnote 739: - -Additional proof in Herzog: Ibid., p. 224. - -Footnote 740: - -Ibid., p. 225. - -Footnote 741: - -Ritual sacrificial food offered to the gods. - -Footnote 742: - -Indeed sacred serpents were kept for display and other purposes. - -Footnote 743: - -Ritual sacrificial food offered to the gods. - -Footnote 744: - -Rohde: “Psyche,” chap. 1, p. 244. - -Footnote 745: - -Vol. I, p. 28. - -Footnote 746: - -Fick. Compare “Wörterbuch,” I, p. 424. - -Footnote 747: - -Compare the stable cleaning of Hercules. The stable, like the cavern, is -a place of birth. We find stable and cavern in Mithracism combined with -the bull symbolism, as in Christianity. (See Robertson: “Christ and -Krishna.”) In a Basuto myth, the stable birth also occurs. (Frobenius.) -The stable birth belongs to the mythologic animal fable; therefore the -legend of the conceptio immaculata, allied to the history of the -impregnation of the barren Sarah, appears very early in Egypt as an -animal fable. Herodotus, III, 28, relates: “This Apis or Epaphos is a -calf whose mother was unable to become impregnated, but the Egyptians -said that a ray from heaven fell upon the cow, and from that she brought -forth Apis.” Apis symbolizes the sun, therefore his signs: upon the -forehead a white spot, upon his back a figure of an eagle, upon his -tongue a beetle. - -Footnote 748: - -According to Philo, the serpent is the most spirited of all animals; its -nature is that of fire, the rapidity of its movements is great and this -without need of any especial limbs. It has a long life and sheds age, -with its skin. Therefore it was inculcated in the mysteries, because it -is immortal. (Maehly: “Die Schlange in Mythologie und Kultus der -klassischen Völker,” 1867, p. 7.) - -Footnote 749: - -For example, the St. John of Quinten Matsys (see illustration); also two -pictures by an unknown Strassburg master in the Gallery at Strassburg. - -Footnote 750: - -“And the woman—having a golden cup in her hand full of abominations and -filthiness of her fornication” (Rev. xvii:4). The woman is “drunken with -the blood of the saints and with the blood of the martyrs of Jesus”: a -striking image of the terrible mother (here, cup = genitals). In the -Tibetan myth of Bogda Gesser Khan there is a beetle (treasure attainable -with difficulty), which the demoniac old woman guards. Gesser says to -her: “Sister, never since I was born have you shown me the beetle my -soul.” The mother libido is also the soul. It is significant that the -old woman desired the hero as a husband. (Frobenius.) - -Footnote 751: - -This is also the significance of the mysteries. Their purpose is to lead -the useless, regressive incestuous libido over the bridges of symbolism -into rational activity, and through that transform the obscure -compulsion of the libido working up from the unconscious into social -communion and higher moral endeavor. - -Footnote 752: - -An excellent example of this is the description of the orgies of the -Russian sectarian by Mereschkowski, in his book, “Peter the Great and -Alexei.” In the cult of the Asiatic Goddesses of love (Anaïtis, Mylitta, -etc.), prostitution in the temple was an organized institution. The -orgiastic cult of Anâhita (Anaïtis) has been preserved in modern sects, -with the Ali Illâhîja, the so-called “extinguishers of light”; with the -Yezêds and Dushikkurds, who celebrate nocturnal religious orgies which -end in a wild sexual debauch, during which incestuous unions also occur. -(Spiegel: “Erân. Altertumskunde,” II, p. 64.) Further examples are to be -found in the valuable work of Stoll (“Das Sexualleben in der -Völkerpsychologie,” Leipzig 1908). - -Footnote 753: - -Concerning the kiss of the snake, compare Grimm, II, p. 809. By this -means, a beautiful woman was set free. The sucking refers to the -maternal significance of the snake, which exists along with the phallic. -It is a coitus act on the presexual stage. Spielrein’s insane patient -(_Jahrbuch_, III, p. 344) says as follows: “Wine is the blood of -Jesus.—The water must be blessed, and was blessed by him. The one buried -alive becomes the vineyard. That wine becomes blood—the water is mingled -with ‘childishness’ because God says, ‘become like little children.’ -There is also a spermatic water which can be drunken with blood. That -perhaps is the water of Jesus.” Here we find a commingling of all the -various meanings of the way to win immortality. Wiedemann (“Der alte -Orient,” II, 2, p. 18; cited by Dieterich: Ibid., p. 101) asserts that -it is an Egyptian idea that man draws in the milk of immortality by -suckling the breast of a goddess. (Compare with that the myth of -Hercules, where the hero attains immortality by a single draw at the -breast of Hera.) - -Footnote 754: - -From the writings of the sectarian Anton Unternährer: “Geheimes Reskript -der bernischen Regierung an die Pfarr- und Statthalterämter,” 1821. I -owe the knowledge of this fragment to Rev. Dr. O. Pfister. - -Footnote 755: - -Nietzsche: “Zarathustra”: “And I also give this parable to you: Not a -few who wished to drive out the devil from themselves, by that lead -themselves into the slough.” - -Footnote 756: - -Compare the vision of Zosimos. - -Footnote 757: - -The significance of the communion ritual as a unio mystica with God is -at bottom sexual and very corporeal. The primitive significance of the -communion is that of a Hierosgamos. Therefore in the fragment of the -Attis mysteries handed down by Firmicus it is said that the mystic eats -from the Tympanon, drinks from the Kymbalon, and he confesses: ὑπὸ τὸν -παστὸν ὑπέδυον, which means the same as: “I have entered the bridal -chamber.” Usener (in Dieterich: Ibid., p. 126) refers to a series of -quotations from the patristic literature, of which I mention merely one -sentence from the speeches of Proclus of Constantinople: ἡ παστας εν ἡ ὁ -λογος ενυμφευσατο την σακρα (The bridal chamber in which the Logos has -espoused the flesh). The church is also to some extent the bridal -chamber, where the spirit unites with the flesh, really the Cömeterium. -Irenaeus mentions some more of the initiatory customs of certain gnostic -sects, which were undoubtedly nothing but spiritual weddings. (Compare -Dieterich: Ibid., p. 127 ff.) In the Catholic church, even yet, a -Hierosgamos is celebrated on the installation of a priest. A young -maiden there represents the church as bride. - -Footnote 758: - -Compare also the phantasies of Felicien Rops: The crucified Priapus. - -Footnote 759: - -Compare with that the symbolism in Nietzsche’s poem: “Why enticest thou -thyself into the paradise of the old serpent?” - -Footnote 760: - -“Thus Spake Zarathustra.” - -Footnote 761: - -Nietzsche himself must have shown at times a certain predilection for -loathsome animals. Compare C. A. Bernoulli: “Franz Oberbeck und -Friedrich Nietzsche,” Vol. I, p. 166. - -Footnote 762: - -I recall Nietzsche’s dream, which is cited in Part I of this book. - -Footnote 763: - -The Germanic myth of Dietrich von Bern, who had fiery breath, belongs to -this idea: He was wounded in the forehead by an arrow, a piece of which -remained there fixed; from this, he was called the immortal. In a -similar manner, half of Hrûngnir’s wedge-shaped stone fastened itself in -Thor’s head. See Grimm: “Mythology,” I, p. 309. - -Footnote 764: - -“Geschichte der Philosophie,” Vol. I, p. 181. - -Footnote 765: - -Sa tapo atapyata. - -Footnote 766: - -The Stoic idea of the creative primal warmth, in which we have already -recognized the libido (Part I, Chap. IV), belongs in this connection, -also the birth of Mithra from a stone, which resulted _solo aestu -libidinis_ (through the heat of the libido only). - -Footnote 767: - -The place of discipline. - -Footnote 768: - -In the accurate prose translation this passage reads: “There Kâma -developed from him in the beginning” (Deussen: “Gesch. d. Phil.,” Vol. -I, p. 123). Kâma is the libido. “The sages found the root of being in -the non-being, in the heart, searching with introspection.” - -Footnote 769: - -“Fame and Eternity.” - -Footnote 770: - -Grimm: “Mythology,” III. The heroes have serpent’s eyes, as do the -kings: ormr î auga. Sigurdr is called Ormr î Auga. - -Footnote 771: - -Nietzsche’s - - “In the green light, - Happiness still plays around the brown abyss. - His voice grows hoarse, - His eye flashes verdigris!” - -Footnote 772: - -From “The Poverty of the Richest.” - -Footnote 773: - -Nietzsche’s “Fragments of Dionysus-Dithyrambs.” - - “Heavy eyes, - Which seldom love: - But when they love, it flashes out - Like a gold mine - Where a dragon guards the treasure of love.” - -Footnote 774: - -He is pregnant with the sun. - -Footnote 775: - -Galatians iii:27 alludes to this primitive idea: “For as many of you as -have been baptized into Christ have _put on_ Christ.” - -Footnote 776: - -Just as is Mânî so is Marsyas a crucified one. (See Robertson: -“Evangelical Myths,” p. 66.) Both were hung, a punishment which has an -unmistakable symbolic value, because the suspension (“to suffer and fear -in the torment of suspension”) is the symbol of an unfulfilled wish. -(See Freud: “The Interpretation of Dreams.”) Therefore Christ, Odin, -Attis hung on trees (= mother). The Talmudic Jesus ben Pandira -(apparently the earliest historic Jesus) suffered a similar death, on -the eve of a Passover festival in the reign of Alexander Jannaeus -(106–79 B.C.). This Jesus may have been the founder of the “Essenes,” a -sect (see Robertson: “Evang. Myths,” p. 123) which stood in a certain -relation to subsequent Christianity. The Jesus ben Stada identified with -the preceding Jesus, but removed into the second Christian century, was -also hung. Both were first stoned, a punishment which was, so to speak, -a bloodless one like hanging. The Christian church, which spills no -blood, therefore burned. This may not be without significance for a -peculiar ceremony reported from Uganda: “When a king of Uganda wished to -live forever, he went to a place in Busiro, where a feast was given by -the chiefs. At the feast the Mamba Clan was especially held in honor, -and during the festivities a member of this clan was secretly chosen by -his fellows, caught by them, and beaten to death with their fists; no -stick or other weapon might be used by the men appointed to do the deed. -After death, the victim’s body was flayed and the skin made into a -special whip, etc. After the ceremony of the feast in Busiro, with its -strange sacrifice, the king of Uganda was supposed to live forever, but -from that day he was never allowed to see his mother again.” (Quoted -from Frazer: “Golden Bough,” Part IV, p. 415.) The sacrifice, which is -chosen to purchase everlasting life for another, is here given over to a -bloodless death and after that skinned. That this sacrifice has an -absolutely unmistakable relation to the mother—as we already know—is -corroborated very plainly by Frazer. - -Footnote 777: - -Frazer: “Adonis, Attis, Osiris,” p. 242. - -Footnote 778: - -Frazer: Ibid., p. 246. - -Footnote 779: - -Frazer: Ibid., p. 249. - -Footnote 780: - -Cited by Dieterich in “Mithrasliturgie,” p. 215. - -Footnote 781: - -The bull, father of the serpent, and the serpent, father of the bull. - -Footnote 782: - -Another attempt at solution seems to be the Dioscuri motive: The sun -consists of two brothers similar to each other, the one mortal, the -other immortal. This motive is found, as is well known, in the two -Açvins, who, however, are not further differentiated. In the Mithraic -doctrine, Mithra is the father, Sol the son, and yet both are one as ὁ -μέγας θεὸς Ἥελιος Μίθρας. The motive of twins emerges, not infrequently, -in dreams. In a dream, where it is related that a woman had given birth -to twins, the dreamer found, instead of the expected children, a box and -a bottle-like object. Here the twins had male and female significance. -This observation hints at a possible significance of the Dioscuri as the -sun and its re-bearing mother—daughter (?). - -Footnote 783: - -Among the daughters of the desert. - -Footnote 784: - -_Zentralblatt für Psychoanalyse_, Vol. II, p. 169. - -Footnote 785: - -This problem has frequently been employed in the ancient sun myths. It -is especially striking that the lion-killing heroes, Samson and -Hercules, are weaponless in the combat. The lion is the symbol of the -most intense summer heat, astrologically he is the Domicilium Solis. -Steinthal (_Zeitschrift für Völkerpsychologie_, Vol. II, p. 133) reasons -about this in a most interesting manner, which I quote word for word: - -“When the Sun-god fights against the summer heat, he fights against -himself; when he kills it, he kills himself. Most certainly! The -Phœnician, Assyrian and Lydian ascribes self-destruction to his sun-god, -for he can comprehend the lessening of the sun’s heat only as a -self-murder. He believed that the sun stood at its highest in the summer -and its rays scorched with destroying heat: thus does the god burn -himself, but he does not die, only rejuvenates himself.—Also Hercules -burns himself, but ascends to Olympus in the flames. This is the -contradiction in the pagan gods. They, as forces of nature, are helpful -as well as harmful to men. In order to do good and to redeem they must -work against themselves. The opposition is dulled, when either of the -two sides of the forces of nature is personified in an especial god, or -when the power of nature is conceived of as a divine personage; however, -each of its two modes of action, the benevolent and the injurious, has -an especial symbol. The symbol is always independent, and finally is the -god himself; and while originally the god worked against himself, -destroyed himself, now symbol fights against symbol, god against god, or -the god with the symbol.” - -Certainly the god fights with himself, with his other self, which we -have conceived of under the symbol of mother. The conflict always -appears to be the struggle with the father and the conquering of the -mother. - -Footnote 786: - -The old Etruscan custom of covering the urn of ashes, and the dead -buried in the earth, with the shield, is something more than mere -chance. - -Footnote 787: - -Incest motive. - -Footnote 788: - -Compare the idea of the Phœnix in the Apocalypse of Baruch, Part I of -this book. - - - CHAPTER VIII - -Footnote 789: - -The kingdom of the mother is the kingdom of the (unconscious) phantasy. - -Footnote 790: - -Behind nature stands the mother, in continuation of our earlier -discussions and in the foregoing poem of Hölderlin. Here the mother -hovers before the poet’s mind as a tree, on which the child hangs like a -blossom. - -Footnote 791: - -Once he called the “stars his brothers.” Here I must call to mind the -remarks in the first part of this work, especially that mystic -identification with the stars: εγω ειμι συμπλανος ὑμιν αστερ (I am a -star who wanders together with you). The separation and differentiation -from the mother, the “individuation” creates that transition of the -subjective into the objective, that foundation of consciousness. Before -this, man was one with the mother. That is to say, with the world as a -whole. At that period man did not know the sun as brother. This occurred -for the first time, when after the resulting separation and placing of -the object, the libido, regressing to the infantile, perceived in that -first state its possibilities and the suspicion of his relationship to -the stars forced itself upon him. This occurrence appears not -infrequently in the introversion psychoses. A young peasant, an ordinary -laboring man, developed an introversion psychosis (Dementia Praecox). -His first feelings of illness were shown by a special connection which -he felt with the sun and the stars. The stars became full of meaning to -him, and the sun suggested ideas to him. This apparently entirely new -perception of nature is met with very often in this disease. Another -patient began to understand the language of birds, which brought him -messages from his beloved (mother). Compare Siegfried. - -Footnote 792: - -The spring belongs to the idea as a whole. - -Footnote 793: - -This idea expresses the divine-infantile blessedness, as in Hyperion’s -“Song of Fate.” - - “You wander above there in the light - Upon soft clouds, blessed genii! - Shining breezes of the gods - Stir you gently.” - -Footnote 794: - -This portion is especially noteworthy. In childhood everything was given -him, and man is disinclined to obtain it once more for himself, because -it is won only through “toil and compulsion”: even love costs trouble. -In childhood the well of the libido gushed forth in bubbling fulness. In -later life it involves hard work to even keep the stream flowing for the -onward striving life, because with increasing age the stream has a -growing inclination to flow back to its source, if effectual mechanisms -are not created to hinder this backward movement or at least to organize -it. In this connection belongs the generally accepted idea, that love is -absolutely spontaneous; only the infantile type of love is something -absolutely spontaneous. The love of an adult man allows itself to be -purposefully directed. Man can also say “I will love.” The heights of -culture are conditioned by _the capacity for displacement of the -libido_. - -Footnote 795: - -Motive of immortality in the fable of the death of Empedocles. Horace: -_Deus immortalis haberi—Dum cupit Empedocles ardentem frigidus -Aetnam—Insiluit_ (Empedocles deliberately threw himself into the glowing -Aetna because he wanted to be believed an immortal god). - -Footnote 796: - -Compare the beautiful passage in the journey to Hades of Odysseus, where -the hero wishes to embrace his mother. - - “But I, thrilled by inner longing, - Wanted to embrace the soul of my departed mother. - Three times I endeavored, full of passionate desire for the embrace: - Three times from my hands she escaped - Like nocturnal shades and the images of dreams, - And in my heart sadness grew more intense.” (“Odyss.,” XI, 204.) - -The underworld, hell, is indeed the place of unfulfilled longing. The -Tantalus motive is found through all of hell. - -Footnote 797: - -Spielrein’s patient (_Jahrbuch_, III, p. 345) speaks in connection with -the significance of the communion of “the water mixed with childishness; -spermatic water, blood and wine.” P. 368 she says: “The souls fallen -into the water are saved by God, they fall into the deep abyss—The souls -were saved by the son of God.” - -Footnote 798: - -The φάρμακον ἀθανασίας, the drink of Soma, the Haoma of the Persians, -might have been made from Ephedra vulgaris. Spiegel: “Erân. -Altertumskunde,” I, p. 433. - -Footnote 799: - -Like the heavenly city in Hauptmann’s “Hannele”: - - “Salvation is a wonderful city, - Where peace and joy never end, - Its houses are marble, its roofs are gold, - But wine flows in silver fountains, - Flowers are strewed upon the white, white streets, - Continually from the towers sound the wedding bells. - Green as May are the battlements, shining with the light of early - morning. - Giddy with butterflies, crowned with roses. - - · · · · · - - There below, hand in hand, - The festive people wander through the heavenly land, - The wide, wide sea is filled with red, red wine, - They plunge in with shining bodies! - They plunge into the foam and the splendor, - The clear purple covers them entirely, - And they exulting arise from the flood, - Thus they are washed by Jesus’ blood.” - -Footnote 800: - -Richter: 15, 17. - -Footnote 801: - -Prellwitz: “Griech. Etym.,” s. σκήπτω. - -Footnote 802: - -Of the father. - -Footnote 803: - -Fate. - -Footnote 804: - -Chances and fates. - -Footnote 805: - -This was really the purpose of all mysteries. They create symbolisms of -death and rebirth for the practical application and education of the -infantile libido. As Frazer (“The Golden Bough,” I, p. 442) points out, -exotic and barbaric peoples have in their initiatory mysteries the same -symbolism of death and resurrection, just as Apuleius (“Metam.,” XI, 23) -says of the initiation of Lucius into the Isis mysteries: “Accessi -confinium mortis et calcato Proserpinae limine per omnia vectus elementa -remeavi” (I have reached the confines of death and trodden the threshold -of Proserpina; passing through all the elements, I have returned). -Lucius died figuratively (ad instar voluntariae mortis) and was born -anew (renatus). - -Footnote 806: - -This does not hinder the modern neurasthenic from making work a means of -repression and worrying about it. - -Footnote 807: - -Compare Genesis xlix: 17: “Dan shall be a serpent by the way, an adder -in the path, that biteth the horse heels, so that his rider shall fall -backward.” - -Footnote 808: - -Compare with this the Egyptian representation of the Heaven as woman and -cow. - -Footnote 809: - -Freud: “Formulierungen über die zwei Prinzipien des psychischen -Geschehens,” 1912 _Jahrbuch_, p. 1 ff. - -Footnote 810: - -This form of question recalls the well-known Indian symbol of the -world-bearing animal: an elephant standing upon a tortoise. The elephant -has chiefly masculine-phallic significance and the tortoise, like every -shell animal, chiefly feminine significance. - -Footnote 811: - -_Zentralblatt für Psychoanalyse_, Vol. II, p. 171. - -Footnote 812: - -The neurotic Don Juan is no evidence to the contrary. That which the -“habitué” understands by love is merely an infirmity and far different -from that which love means! - -Footnote 813: - -Spiegel: “Erân. Altertumskunde,” II, 667. - -Footnote 814: - -Freud: “Eine Kindheitserinnerung des Leonardo da Vinci,” p. 57: “The -almighty, just God and benevolent nature appear to us as a great -sublimation of father and mother, rather than revivals and reproductions -of the early childish ideas of them. Religiousness leads biologically -back to the long-continued helplessness and need of the offspring of -man, who, when later he has recognized his real loneliness, and weakness -against the great powers of life, feels his condition similar to that of -childhood, and seeks to disavow this forlorn state by regressive renewal -of the infantile protective powers.” - -Footnote 815: - -Nietzsche: “Fröhliche Wissenschaft,” Aphorism 157. “Mentiri—give -heed!—he muses: immediately he will have a lie prepared. This is a stage -of culture, upon which whole peoples have stood. One should ponder over -what the Romans meant by mentiri!” Actually the Indo-Germanic root -_méntis_, men, is the same for mentiri, memini and mens. See Walde: -“Lat. Etym.,” sub. mendax, memini und mens. - -Footnote 816: - -See Freud: _Jahrbuch_, Vol. III, p. 60. - -Footnote 817: - -Bundehesh, XV, 27. The bull Sarsaok was sacrificed at the destruction of -the world. But Sarsaok was the originator of the race of men: he had -brought nine of the fifteen human races upon his back through the sea to -the distant points of the compass. The primitive bull of Gayomart has, -as we saw above, most undoubtedly female and maternal significance on -account of his fertility. - -Footnote 818: - -If for Silberer the mythological symbolism is a process of cognition on -the mythological stage (_Jahrbuch_, Vol. III, p. 664), then there -exists, between this view and mine, only a difference of standpoint, -which determines a different manner of expression. - -Footnote 819: - -This series of representations begins with the totem meal. - -Footnote 820: - -Taurus is astrologically the Domicilium Veneris. - -Footnote 821: - -There comes from the library of Asurbanipal an interesting -Sumeric-Assyrian fragment (Cuneiform Inscr., I, IV, 26, 6. Quoted by -Gressmann: “Altorient. Text. und Bild.,” I, p. 101): - - “To the wise man he said: - A lamb is the substitute for a man. - He gives a lamb for his life, - He gives the heads of lambs for the heads of men,” etc. - -Footnote 822: - -Compare the remarkable account in Pausanias: VI, 17, 9 ff. “While -sleeping, the sperma of Zeus has flowed down upon the earth; in time has -arisen from this a demon, with double generative organs; that of a man, -and that of a woman. They gave him the name of Agdistis. But the gods -changed Agdistis and cut off the male organs. Now when the almond tree -which sprang forth from this bore ripe fruit, the daughter of the -spring, Sangarios, took of the fruit. When she placed it in her bosom, -the fruit disappeared at once; but she found herself pregnant. After she -had given birth to the child, a goat acted as protector: when he grew -up, he was of superhuman beauty, so that Agdistis fell in love with the -boy. His relatives sent the full-grown Attis to Pessinus, in order to -marry the king’s daughter. The wedding song was beginning when Agdistis -appeared and in delirium Attis castrated himself.” - -Footnote 823: - -Beloved of the mother of the gods, inasmuch as the Cybeline Attis sheds -his human shape in this way and stiffens into this tree trunk. - -Footnote 824: - -Firmicus: “De error. prof. rel.,” XXVIII. Quoted by Robertson: “Evang. -Myths,” p. 136, and Creuzer: “Symbolik,” II, 332. - -Footnote 825: - -Pentheus, as a hero with a serpent nature; his father was Echion, the -adder. - -Footnote 826: - -The typical sacrificial death in the Dionysus cult. - -Footnote 827: - -In the festival processions they wore women’s clothes. - -Footnote 828: - -In Bithynia Attis was called πάπας (papa, pope) and Cybele, Mã. In the -early Asiatic religions of this mother-goddess, there existed fish -worship and prohibition against fish as food for the priests. In the -Christian religion, it is noteworthy that the son of Atargatis, -identified with Astarte, Cybele, etc., is called Ἰχθύς (Creuzer: -“Symbolik,” II, 60). Therefore, the anagram of the name of Christ = -ΙΕΣΟΥΣ ΧΡΙΣΤΟΣ ΘΕΟΥ ΥΙΟΣ ΣΩΤΕΡ = ΙΧΘΥΣ. - -Footnote 829: - -Spiegel: “Erân. Altertumskunde,” 2, 76. - -Footnote 830: - -A. Nagel: “Der chinesische Küchengott Tsau-kyun.” _Archiv für -Religionswissenschaft_, XI, 23 ff. - -Footnote 831: - -In Spiegel’s “Parsigrammatik,” pp. 135, 166. - -Footnote 832: - -Porphyrius says: ὡς καὶ ὁ ταῦρος δημιουργὸς ὡν ὁ Μίθρας καὶ γενέσεως -δεσπότης (As the bull is the Creator, Mithra is the Lord of birth). - -Footnote 833: - -The death of the bull is voluntary and involuntary. When Mithra -strangles the bull, a scorpion bites the bull in the testicles (autumn -equinox). - -Footnote 834: - -Benndorf: “Bildwerke des Lateran Museum,” No. 547. - -Footnote 835: - -“Textes et Monuments,” I, 182. - -Footnote 836: - -In another place Cumont speaks of “the sorrowful and almost morbid grace -of the features of the hero.” - -Footnote 837: - -Infantilism is merely the result of the much deeper state of -introversion of the Christian in contrast to the other religions. - -Footnote 838: - -The libido nature of the sacrificed is unquestionable. In Persia, a ram -helped the first people to the first sin, cohabitation: it is also the -first animal which they sacrificed (Spiegel: “Erân. Altertumskunde,” -Vol. I, p. 511). The ram is the same as the paradisical serpent, which -was Christ according to the Manichaean version. The ancient Meliton of -Sardes taught that Christ was a lamb, similar to the ram in the bush, -which Abraham sacrificed in place of his son. Here the bush is analogous -to the cross (Fragment V, quoted by Robertson: Ibid). - -Footnote 839: - -See above. “Blood bridegroom of the mother.” From Joshua v: 2 we learn -that Joshua again instituted the circumcision and redemption of the -first-born: “With this he must have substituted for the sacrifice of -children, which earlier it was the custom to offer up to Jehovah, the -sacrifice of the male foreskin” (Drews: “Christusmythe,” I, p. 47). - -Footnote 840: - -See Cumont: Ibid., p. 100. - -Footnote 841: - -The Zodiacal sign of the sun’s greatest heat. - -Footnote 842: - -This solution apparently concerns only the dogmatic symbolism. I merely -intimate that this sacrificial death was related to a festival of -vegetation or of Spring, from which the religious legend originated. The -folk customs contain in variations these same fundamental thoughts. -(Compare with that Drews: “Christusmythe,” I, p. 37). - -Footnote 843: - -A similar sacrificial death is that of Prometheus. He was chained to a -rock. In another version his chains were drawn through a pillar, which -hints at the enchainment to a tree. That punishment was his which Christ -took upon himself willingly. The fate of Prometheus therefore recalls -the misfortune of Theseus and Peirithoos, who remain bound to the rock, -the chthonic mother. According to Athenaeus, Jupiter commanded -Prometheus, after he had freed him, to wear a willow crown and an iron -ring, by which his lack of freedom and slavery was symbolically -represented. (Phoroneus, who in Argos was worshipped as the bringer of -fire, was the son of Melia, the ash, therefore tree-enchained.) -Robertson compares the crown of Prometheus to the crown of thorns of -Christ. The devout carry crowns in honor of Prometheus, in order to -represent the captivity (“Evangelical Myths,” p. 126). In this -connection, therefore, the crown means the same as the betrothal ring. -These are the requisites of the old Hierosgamos with the mother; the -crown of thorns (which is of Egyptian derivation according to Athenaeus) -has the significance of the painful ascetic betrothal. - -Footnote 844: - -Hecate. - -Footnote 845: - -The spear wound given by Longinus to Christ is the substitute for the -dagger thrust in the Mithraic bull sacrifice: “The jagged tooth of the -brazen wedge” was driven through the breast of the enchained and -sacrificed Prometheus (Aeschylus: “Prometheus”). - -Footnote 846: - -Mention must also be made of the fact that North German mythology was -acquainted with similar thoughts regarding the fruitfulness of the -sacrificial death on the mother: Through hanging on the tree of life, -Odin obtained knowledge of the Runes and the inspiring, intoxicating -drink which invested him with immortality. - -Footnote 847: - -I have refrained in the course of this merely orienting investigating -from referring to the countless possibilities of relationship between -dream symbolism and the material disclosed in these connections. That is -a matter of a special investigation. But I cannot forbear mentioning -here a simple dream, the first which a youthful patient brought to me in -the beginning of her analysis. “She stands between high walls of snow -upon a railroad track with her small brother. A train comes, she runs -before it in deadly fear and leaves her brother behind upon the track. -She sees him run over, but after the train has passed, the little fellow -stands up again uninjured.” The meaning of the dream is clear: the -inevitable approach of the “impulse.” The leaving behind of the little -brother is the repressed willingness to accept her destiny. The -acceptance is symbolized by the sacrifice of the little brother (the -infantile personality) whose apparently certain death becomes, however, -a resurrection. Another patient makes use of classical forms: she -dreamed of a mighty eagle, which is wounded in beak and neck by an -arrow. If we go into the actual transference phantasy (eagle = -physician, arrow = erotic wish of the patient), then the material -concerning the eagle (winged lion of St. Mark, the past splendor of -Venice; beak = remembrances of certain perverse actions of childhood) -leads us to understand the eagle as a composition of infantile memories, -which in part are grouped around the father. The eagle, therefore, is an -infantile hero who is wounded in a characteristic manner on the phallic -point (beak). The dream also says: I renounce the infantile wish, I -sacrifice my infantile personality (which is synonymous with: I paralyze -it, castrate the father or the physician). In the Mithra mysteries, in -the introversion the mystic himself becomes ἀετός, the eagle, this being -the highest degree of initiation. The identification with the -unconscious libido animal goes very far in this cult, as Augustine -relates: “alii autem sicut aves alas percutiunt vocem coracis imitantes, -alii vero leonum more fremunt” (Some move the arms like birds the wings, -imitating the voice of the raven, some groan like lions). - -Footnote 848: - -Miss Miller’s snake is green. The snake of my patient is also green. In -“Psychology of Dementia Praecox,” p. 161, she says: “Then a little green -snake came into my mouth; it had the finest, loveliest sense, as if it -had human understanding; it wanted to say something to me, almost as if -it had wished to kiss me.” Spielrein’s patient says of the snake: “It is -an animal of God, which has such wonderful colors, green, blue and -white. The rattlesnake is green; it is very dangerous. The snake can -have a human mind, it can have God’s judgment; it is a friend of -children. It will save those children who are necessary for the -preservation of human life” (_Jahrbuch_, Vol. III, p. 366). Here the -phallic meaning is unmistakable. The snake as the transformed prince in -the fairy tale has the same meaning. See Riklin: “Wish Fulfilment and -Symbolism in Fairy Tales.” - -Footnote 849: - -A patient had the phantasy that she was a serpent which coiled around -the mother and finally crept into her. - -Footnote 850: - -The serpent of Epidaurus is, in contrast, endowed with healing power. -_Similia similibus._ - -Footnote 851: - -This Bleuler has designated as Ambivalence or ambitendency. Stekel as -“Bi-polarity of all psychic phenomena” (“Sprache des Traumes,” p. 535). - -Footnote 852: - -I am indebted for permission to publish a picture of this statuette to -the kindness of the director of the Veronese collection of antiques. - -Footnote 853: - -The “Deluge” is of one nature with the serpent. In the Wöluspa it is -said that the flood is produced when the Midgard serpent rises up for -universal destruction. He is called “Jörmungandr,” which means, -literally, “the all-pervading wolf.” The destroying Fenris wolf has also -a connection with the sea. Fen is found in Fensalir (Meersäle), the -dwelling of Frigg, and originally meant sea (Frobenius: Ibid., p. 179). -In the fairy stories of Red Riding Hood, a wolf is substituted in place -of a serpent or fish. - -Footnote 854: - -Compare the longing of Hölderlin expressed in his poem “Empedocles.” -Also the journey to hell of Zarathustra through the crater of the -volcano. Death is the entrance into the mother, therefore the Egyptian -king, Mykerinos, buried his daughter in a gilded wooden cow. That was -the guarantee of rebirth. The cow stood in a state apartment and -sacrifices were brought to it. In another apartment near the cow were -placed the images of the concubines of Mykerinos (Herodotus, II, p. 129 -f). - -Footnote 855: - -Kluge: “Deutsche Etymologie.” - -Footnote 856: - -The whistling and snapping is a tasteless, archaic relic, an allurement -for the theriomorphic divinity, probably also an infantile reminiscence -(quieting the child by whistling and snapping). Of similar significance -is the roaring at the divinity. (“Mithr. Lit.,” p. 13): “You are to look -at him and give forth a long roar, as with a horn, using all your -breath, pressing your sides, and kiss the amulet ... etc.” “My soul -roars with the voice of a hungry lion,” says Mechthild von Magdeburg. -“As the hart panteth after the water brooks, so panteth my soul after -God.”—_Psalms_ xlii: 2. The ceremonial custom, as so often happens, has -dwindled into a figure of speech. Dementia praecox, however, revivifies -the old custom, as in the “Roaring miracle” of Schreber. See the -latter’s “Denkwürdigkeiten eines Nervenkranken,” by which he demands -that God, i.e. the Father, so inadequately oriented with humanity, take -notice of his existence. - -The infantile reminiscence is clear, that is, the childish cry to -attract the attention of the parent to himself; the whistling and -smacking for the allurement of the theriomorphic attribute, the “helpful -animal.” (See Rank: “The Myth of the Birth of the Hero.”) - - - - - INDEX - - -Abegg, 182 - -Abélard, 16 - -Abraham, 6, 29, 143, 151, 162 - -Activity, displaced rhythmic, 160 - -Adaptation to environment, 14 - -Agni, 164, 185 - -Agriculture, 173 - -Aitareyopanishad, 178 - -Ambitendency, 194 - -Amenhotep IV, 106 - -Analogy, importance of, 156 - -Analysis of dreams, 9 - -Antiquity, brutality of, 258 - -Anxiety, representations of, 292 - -Arnold, Sir Edwin, 273, 355 - -Art, instinct of, 145 - first, 177 - -Asceticism, 91 - -Asterius, Bishop, 375 - -Augustine, 90, 114 - -Autismus, 152 - -Autoerotism, 176 - -Autonomy, moral, 262 - -Avenarius, R., 146 - -Aztec, 205 - - -Baldwin, Mark, 17 - -Baptism, 357 - -Bergerac, Cyrano de, 43, 60, 119 - -Bergson, Henri, 314 - -Bertschinger, 203 - -Bhagavad-Gîtâ, 195 - -Bingen, Hildegarde von, 101 - -Bleuler, Prof., 152, 194 - -“Book of the Dead, Egyptian,” 278, 289, 314 - -Boring, act of, 157, 177 - -Bousset, 402 - -Brihadâranyaka-Upanishad, 174, 178, 313, 466 - -Bruno, Giordano, 25 - -Buddha, 273, 323, 344, 355 - -Bundehesh, 277 - -Burckhardt, Jacob, 40, 83 - -Byron’s “Heaven and Earth,” 117 - - -Cæsar, Julius, 317 - -Cannegieter, 281 - -Causation, law of, 59 - -Cave worship, 375 - -Chidher, 216, 219 - -Child, development of, 461 - -Childhood, valuations, 211 - -Children, analysis of, 207 - regression in, 462 - -Christ, 30, 90, 135, 185, 217, 219, 225, 245, 252, 278, 344, 357, 372 - and Antichrist, 403 - death and resurrection, 449 - sacrifice of, 475 - -Christianity, 78, 80, 85, 255 - -Chrysostomus, John, 113 - -Cicero, 136 - -City, mother symbolism of, 234, 241 - -Cohabitation, continuous, 236, 298 - -Coitus play, 167 - wish, meaning of, 339 - -Communion cup, 410 - -Complex, 37 - law of return, 56, 67 - mass, 43 - mother, 208 - nuclear, 195 - of representation, 70, 76, 95 - -Compulsion, unconscious, 454 - -Condensation, 6 - -Conflict, internal, 196, 328 - -Consciousness, birth of, 361 - -Creation, by means of thought, 58, 62 - ideal, 64 - from introversion, 416, 456 - from mother, 286, 371 - through sacrifice, 466 - -Creuzer, 268 - -Cross, 264, 278 - meaning of, 296 - -Cult, Father-Son, 166 - Earth, 173 - -Cumont, Franz, 83, 221, 225, 450, 473 -Cyrano de Bergerac, 43, 60, 119, 317 - - -Dactyli, 132 - -Death, fear of, 304, 434 - phantasies, 117 - voluntary, 423 - wish for, 320, 419 - -Dementia præcox, 141, 159, 461 - -Destiny of man, 390, 427 - -Deussen, 415, 466 - -Dieterich, 376, 450 - -Dismemberment, motive of, 267 - -Displaced rhythmic activity, 160 - -Domestication of man, 267, 304 - -Dragon, psychologic meaning, 402, 410 - -Dream, analysis, 9 - interpretation of, 8 - Nietzsche, 28 - regression, 26 - sexual assault, 10 - sexual language of, 433 - source of, 9 - symbolism, 8, 12, 233 - -Drews, 147 - -Drexler, 275 - - -Eleusinian mysteries, 373 - -Emmerich, Katherine, 322 - -Erman, 106 - -Erotic fate, 117 - impression, 54, 67 - -Eusebius of Alexandria, 114 - -Evolution, 144 - - -Fairy tales, interpretation of, 281 - -Family, separation from, 344 - -Fasting, 369 - -Father, 62, 98, 293 - Imago, 55 - transference, 71 - -Faust, 68, 88, 130, 181, 231, 245, 250, 283, 305, 349 - -Fear, as forbidden desire, 389 - -Ferenczi, 47, 146 - -Ferrero, Guglielmo, 34 - -Finger sucking, 177 - -Firdusi, 315 - -Fire, onanistic phase of, 174 - preparations of, 163, 165, 172 - sexual significance, 167, 172 - -Firmicus, 379, 419 - -Flournoy, 37 - -France, Anatole, 15, 37 - -Francis of Assisi, 97 - -Frazer (“Golden Bough”), 367, 478 - -Freud, Sigmund, 12, 26, 29, 35, 37, 67, 71, 73, 81, 133, 139, 151, 189, - 232, 281, 367, 421, 459 - interpretation of the dream, 3 - “Leonardo da Vinci,” 7 - source of the dream, 9 - -Frobenius, 237, 275, 280, 436 - - -Galileo, 146 - -Gilgamesh, 365 - -God, as creator and destroyer, 70 - as sun, 127 - “becoming one with,” 96 - crucified, 295 - fertilizing, 348 - love of, 200 - of creation, 69, 394 - vs. erotic, 94 - -Goethe, 417 - -Gunkel, 286 - - -Hand, erotic use of, 176 - symbolism of, 206 - -Hartmann, 198 - -Hauptmann, Gerhart, 330 - -Hecate, mysteries of, 403 - -Heine, 353 - -Helios, 96, 110, 221 - -Herd instinct, 201 - -Hero, 32, 191, 200, 379 - as wanderer, 231 - betrayal of, 38 - birth of, 356 - psychologic meaning, 135 - sacrifice of, 452 - teleological meaning, 347 - -Herodotus, 290 - -Herzog, 408 - -Hesiod, 147 - -Hiawatha, song of, 346 - -Hierosgamos, 274, 376 - -Hölderlin, 182, 435, 436, 437, 440, 442, 443, 444, 445, 448, 452 - -Homosexuality, 34 - -Honegger, 108, 154 - -Humboldt, 349 - -Hypnagogic vision, 197 - - -Idea, independence of, 84 - -Iliad, 274 - -Imago, Father, 55 - -Immortality, 227, 427 - -Incest barrier, 72, 100, 266, 458, 461 - phantasy, 3, 63, 404 - problem, 171, 195, 230, 250, 289, 364, 454, 463 - -Incestuous component, 172 - -Independence, battle for, 344 - -Infantilism, 319, 431, 479 - -Inman, 184, 236 - -Introjection, 146 - -Introversion, 37, 50, 98, 193, 201, 329, 367, 415 - hysterical, 151 - willed, 336 - -Isis, 96, 264 - - -Jaehns, 311 - -James, William, 21 - -Janet, Pierre, 142 - -Jensen, 225 - -Jew, Wandering, 215, 225 - -Job, Book of, 58, 60, 68, 326 - -Jodl, 17 - -Joël, Karl, 360 - -Jones, 6 - - -Kathopanishad, 130 - -Kepler, 25 - -Kluge, 409 - -Koran, 216 - -Kuhn, Adalbert, 162 - -Kulpe, 21 - - -Laistner, 281 - -Lajard, 229 - -Lamia, 280 - -Language, 15 - vs. Speech, 16 - -Legends, Judas, 37 - -Lenclos, Ninon de, 4 - -Libido, 20, 47, 67, 71, 78, 94, 96, 101, 120, 128, 157, 193, 228, 249 - as hero, 417 - definition of, 135 - descriptive conception, 144 - desexualized, 149 - genetic conception, 144 - in opposition, 292, 308, 329 - in resistance, 422 - introverting, 415 - liberation of, 420 - mother, 289, 469, 474 - repressed objects of, 203 - transference of, 368 - transformation of, 171 - -Licentiousness, 258 - -Life, fear of, 335 - natural conception of, 343 - -Lilith, 279 - -Logos, 63 - -Lombroso, 212 - -Longfellow’s “Hiawatha,” 346 - -Lord’s Supper, 372 - -Love, 193 - infantile, 431 - -Lucius, 106 - - -Macrobius, 226, 314 - -Maeder, 6 - -Maeterlinck, 64 - -Magdeburg, Mechthild von, 190, 314 - -Manilius, 182 - -Mary, 283, 302 - -Matthew, Gospel of, 92 - -Maurice, 297 - -Mauthner, Franz, 19 - -Maya, 283 - -Mayer, Robert, 138 - -Mead, 109 - -Meliton, 113 - -Mereschkowski, 403 - -Messiah, 79 - -Miller, Miss Frank, 41 - -Milton, 52 - -Mind, archaic tendencies, 35 - infantile, 36 - -Mithra, 104, 110, 217, 221, 245, 278, 293, 372, 450, 471 - -Mithracism, 78, 82, 85, 89, 96, 101, 108, 221, 225, 269, 314 - -Moral autonomy, 262 - -Mother, 98, 230, 241, 283 - heavens as, 301, 456 - imago, 250, 303, 319 - libido, 469, 474 - longing for, 335, 371, 428 - love, 338 - of humanity, 201 - terrible, 196, 202, 243, 267, 280, 364, 405 - transference, 71 - twofold, 356, 387, 428 - wisdom of, 452 - -Motive of dismemberment, 267 - embracing and entwining, 272 - -Mörike, 11, 354 - -Mouth, erotic importance of, 176 - as instrument of speech, 176 - -Müller, 295 - -Music, origin of, 165 - -Mysticism, 101 - -Mythology, 24, 240 - Hindoo, 128 - -Myths, as dream images, 29 - of rebirth, 272 - religious, 262 - - -Nakedness, cult of, 412 - -Naming, importance of, 208 - -Narcissus state, 337 - -Neuroses, hysteria and compulsion, 142 - -Nietzsche, 16, 23, 28, 72, 102, 104, 195, 327, 328, 337, 345, 414, 417, - 418, 420, 423, 434, 447 - on dreams, 28 - -Nodfyr, 166 - - -Oedipus, 3, 202 - -Oegger, Abbi, 37 - -Onanism, 158, 175, 186 - -Osiris, 264, 436 - -Ovid, 325, 373, 469 - - -“Paradise Lost,” 52 - -Paranoia, 140 - -Paranoidian mechanism, 73 - -Pausanias, 274 - -Persecution, fear of, 332 - -Personality, dissociated, 37 - -Peter, 221, 222 - -Pfister, 6, 56 - -Phallic, cult, 33 - symbolism, 228, 248, 310 - -Phallus, 105, 132 - negative, 334 - Sun, 108 - -Phantasy, how created, 31 - infantile, 462 - onanistic, 175 - sexual, 140 - source of, 32, 460 - thinking, 22 - -Philo of Alexandria, 113, 315 - -Pick, 37 - -Pindar, 325 - -Plato, 147, 388 - Symposium, 34, 298 - -Plotinus, 147 - -Plutarch, 311, 375, 436 - -Poe, 66 - -Polytheism, 106 - -Pope, Roman, 200 - -Preiswerk, Samuel, 378 - -Presexual stage, 161, 171, 369 - -Primitive, reduction to, 259 - -Procreation, self, 358 - -Projection, 73 - -Prometheus, 162 - -Psychic energy, 142 - -Psychoanalysis, 75, 421 - object of, 479 - -Psychoanalytic thinking, 257 - -Psychology, unconscious, 197 - -Psychopathology, 50 - - -Ramayana, 239 - -Rank, 6, 12, 29, 356 - -“Raven, The,” 66 - -Reality, adaptation to, 461 - corrective of, 146, 261 - function of, 144, 150, 416 - principle of, 146 - -Rebirth, 240, 251, 272, 351 - battle for, 364 - -Regression, 26, 27, 172, 173 - to the mother, 369 - -Religion, benefits of, 99 - and morality, 85 - as a pose, 82, 260 - sexuality, 78 - source of, 474 - vs. orgies, 412 - -Renan, 127 - -Renunciation, 444 - -Repression, 6, 67, 73, 150, 161, 342 - -Resistance, 196 - -Resistance to primitive sexuality, 156 - -Revelation, 111, 244 - -Rhythm, sexual, 165 - -Rigveda, 165, 247, 367, 393, 415, 416, 456, 465 - -Riklin, 6, 29, 281 - -Robertson, 378 - -Rochefoucauld, La, 195 - -Rodhe, 376, 407 - -Roscher, 326 - -Rose, symbolism of, 436 - -Rostand, 43 - -Rudra, 128 - - -Sacrifice, 287, 294, 391, 452, 465, 478 - Christian vs. Mithraic, 478 - of bull, 473 - retrogressive longing, 453, 465 - -Sainthood, difficulty of, 322 - -Schmid, 188 - -Scholasticism, 22 - -Schopenhauer, 16, 136, 146, 198, 416, 467, 480 - -Science, 23, 84 - vs. Mythology, 24 - -Self-consciousness, creation of, 303 - -Self-control, 73 - -Seneca, 78, 83, 85, 96 - -Sentimentality, 474 - -Serpent, 292 - -Sexual assault dream, 10 - impulse, derivatives of, 144, 149 - problem, treatment of, 454 - -Sexuality, and nutrition, 161 - and religion, 78 - cult of, 256 - importance of, 342 - resistance to primitive, 156, 170 - -Shakespeare, 317 - “Shvetâshvataropanishad,” 128 - “Siegfried,” Wagner’s, 391 - -Silberer, 6, 234 - -Snake, phallic meaning of, 110, 413 - as symbol of death, 408 - -Sodomy, 34 - -Soma, 185 - -Somnambulism, intentional, 192 - -Sophocles, 332 - -Soul, conception of, 299 - -Speech, 14 - origin of, 178 - -Sphinx, 202 - -Spielrein, 154, 449 - -St. Augustine, 82 - -Stage, presexual, 161, 171, 369 - -Steinthal, 156 - -Stekel, 12 - -Subject vs. object, 360 - -Sublimation, 64, 150, 254 - -Suckling, act of, 160 - -Sun, 95, 217, 223, 390, 427 - as God, 99, 127 - energy, 128 - hero, 112, 115, 191, 231 - night journey of, 237 - phallus, 108 - worship, 114 - -Surrogates, archaic, 154 - -Symbolism, Christian, 115 - Christian vs. Mithraic, 478 - of arrow, 321, 366 - „ city, 234, 241 - „ crowd, 233 - „ dreams, 8, 12 - „ eating, 372 - „ every-day thought, 13 - „ eyes, 301 - „ fish, 223 - „ forest, 307 - „ horse, 308 - „ libido, 105 - „ light, 112 - „ moon, 352 - „ mother, 241, 278 - „ mystery, 233 - „ serpent, 333, 414, 417, 479 - „ sun, 390 - „ sword, 393 - „ trees, 246, 264, 385 - phallic, 33, 228, 248 - -Symbols, use of, 249, 262, 400 - -Symean, 101 - - -Tertullian, 114 - -Theatre, 43 - -Thinking, 13 - act of, 459 - archaic, 28 - directed or logical, 14, 36 - dream, 22 - intensive, 13 - limitations of, 19 - of children, 27 - origin of, 465 - phantastic, 22, 31, 36 - psychoanalytic, 257 - -Time, symbol of, 313 - -Transference, 75, 76, 171, 201 - real, 77, 78, 84 - to nature, 82 - -Transformation, 155 - -Treading, symbolic meaning of, 349 - -Treasure, difficult to attain, 186, 365 - guardian of, 293, 408 - -Tree of Death, 278 - -Tree of Life, 246 - -Trinity, 147, 225 - - -Unconscious, 197, 201 - -Upanishad, 131, 247, 466 - - -Verlaine, Paul, 483 - -Vinci, Leonardo da, 7, 403 - -Virgil, 90 - -Virgin Mother, 63 - -Vollers, 221 - - -Wagner’s “Siegfried,” 391 - -Waitz, 353 - -Water, symbolism of, 244, 384, 388 - -Watschandies, 167 - -Weber, 165 - -Will, conception of, 146 - duality of, 194 - original division of, 171 - -Wind as creator, 108, 354 - -Wirth, 115 - -Woman, misunderstood, 342 - -Work as a duty, 455 - -World as mother, 456 - -Wundt, 17 - - -Zarathustra, 423 - -Zend Avesta, 464 - -Zosimos vision, 416 - -Zöckler, 278, 296 - ------------------------------------------------------------------------- - - - - - TRANSCRIBER’S NOTES - - - 1. P. 113, changed “cuis” to “cuius”. - 2. P. 113, changed “phopheta” to “propheta”. - 3. P. 144, changed “genetic definition of the libido” to “generic - definition of the libido”. - 4. P. 520, changed “αὸν” to “σόν”. - 5. P. 548, changed “κεὺθω” to “κεύθω”. - 6. P. 549, changed “he pieced them” to “he pierced them”. - 7. Silently corrected typographical errors and variations in spelling. - 8. Archaic, non-standard, and uncertain spellings retained as printed. - 9. Footnotes were re-indexed using numbers and the page footnotes were - collected together with the end notes. -10. 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