_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: