This primitive play leads to the phallic symbolism of the plough. Ἀροῦν

means to plough and possesses in addition the poetic meaning of

impregnate. The Latin _arare_ means merely to plough, but the phrase

“fundum alienum arare” means “to pluck cherries in a neighbor’s garden.”

A striking representation of the phallic plough is found on a vase in

the archeological museum in Florence. It portrays a row of six naked

ithyphallic men who carry a plough represented phallically (Dieterich:

“Mutter Erde,” p. 107). The “carrus navalis” of our spring festival

(carnival) was at times during the Middle Ages a plough (Hahn: “Demeter

und Baubo,” quoted by Dieterich: Ibid., p. 109). Dr. Abegg of Zurich

called my attention to the clever work of R. Meringer (“Wörter und

Sachen. Indogermanische Forschungen,” 16, 179/84, 1904). We are made

acquainted there with a very far-reaching amalgamation of the libido

symbols with the external materials and external activities, which

support our previous considerations to an extraordinary degree.

Meringer’s assumption proceeds from the two Indo-Germanic roots, _ṷen_

and _ṷeneti_. Indo-Germanic _*uen Holz_, ai. ist. _van_, _vana_. Agni is

_garbhas vanām_, “fruit of the womb of the woods.”

Indo-Germanic _*ṷeneti_ signifies “he ploughs”: by that is meant the

penetration of the ground by means of a sharpened piece of wood and the

throwing up of the earth resulting from it. This verb itself is not

verified because this very primitive working of the ground was given up

at an early time. When a better treatment of the fields was learned, the

primitive designation for the ploughed field was given to the pasture,

therefore Gothic _vinja_, υομη, Old Icelandic _vin_, pasture, meadow.

Perhaps also the Icelandic _Vanen_, as Gods of agriculture, came from

that.

From _ackern_ (to plough) sprang _coïre_ (the connection might have been

the other way); also Indo-Germanic _*ṷenos_ (enjoyment of love), Latin

_venus_. Compare with this the root _ṷen_ = wood. _Coïre_ = passionately

to strive; compare Old High German _vinnan_, to rave or to storm; also

the Gothic _vēns_; ἐλπις = hope; Old High German _wân_ = expectation,

hope; Sanscrit _van_, to desire or need; further, _Wonne_ (delight,

ecstasy); Old Icelandic _vinr_ (beloved, friend). From the meaning

_ackern_ (to plough) arises _wohnen_ (to live). This transition has been

completed only in the German. From _wohnen_ → _gewöhnen_, _gewohnt sein_

(to be accustomed), Old Icelandic _vanr_ = _gewohnt_ (to be accustomed);

from _ackern_ further → _sich mühen_, _plagen_ (to take much trouble,

wearing work), Old Icelandic _vinna_, to work: Old High German _winnan_

(to toil hard, to overwork); Gothic _vinnan_, πάσχειν; _vunns_, πάθημα.

From _ackern_ comes, on the other hand, _gewinnen_, _erlangen_ (to win,

to attain), Old High German _giwinnan_, but also _verletzen_ (to

injure): Gothic _vunds_ (_wund_), wound. _Wund_ in the beginning, the

most primal sense, was therefore the ground torn up by the wooden

implement. From _verletzen_ (to injure) come _schlagen_ (to strike),

_besiegen_ (to conquer): Old High German _winna_ (strife); Old Saxon

_winnan_ (to battle).

Footnote 305:

The old custom of making the “bridal bed” upon the field, which was for

the purpose of rendering the field fertile, contains the primitive

thought in the most elementary form; by that the analogy was expressed

in the clearest manner: Just as I impregnate the woman, so do I

impregnate the earth. The symbol leads the sexual libido over to the

cultivation of the earth and to its fruitfulness. Compare with that

Mannhardt: “Wald- und Feldkulte,” where there are abundant

illustrations.

Footnote 306:

Spielrein’s patient (_Jahrbuch_, III, p. 371) associates fire and

generation in an unmistakable manner. She says as follows concerning it:

“One needs iron for the purpose of piercing the earth and for the

purpose of creating fire.” This is to be found in the Mithra liturgy as

well. In the invocation to the fire god, it is said: ὁ συνδήσας πνεύματι

τὰ πὑρινα κλεῖθρα τοῦ οὐρανοῦ (Thou who hast closed up the fiery locks

of heaven, with the breath of the spirit,—open to me). “With iron one

can create cold people from the stone.” The boring into the earth has

for her the meaning of fructification or birth. She says: “With the

glowing iron one can pierce through mountains. The iron becomes glowing

when one pushes it into a stone.”

Compare with this the etymology of _bohren_ and _gebären_ (see above).

In the “Bluebird” of Maeterlinck the two children who seek the bluebird

in the land of the unborn children, find a boy who bores into his nose.

It is said of him: he will discover a new fire, so as to warm the earth

again, when it will have grown cold.

Footnote 307:

Compare with this the interesting proofs in Bücher: “Arbeit und

Rhythmus,” Leipzig 1899.

Footnote 308:

Amusement is undoubtedly coupled with many rites, but by no means with

all. There are some very unpleasant things.

Footnote 309:

The Upanishads belong to the Brâhmana, to the theology of the Vedic

writings, and comprise the theosophical-speculative part of the Vedic

teachings. The Vedic writings and collections are in part of very

uncertain age and may reach back to a very distant past because for a

long period they were handed down only orally.

Footnote 310:

The primal and omniscient being, the idea of whom, translated into

psychology, is comprehended in the conception of libido.

Footnote 311:

Âtman is also considered as originally a bisexual being—corresponding to

the libido theory. The world sprang from desire. Compare

_Bṛihadâraṇyaka-Upaniṣhad_, I, 4, 1 (Deussen):

“(1) In the beginning this world was Âtman alone—he looked around:

Then he saw nothing but himself.

“(2) Then he was frightened; therefore, one is afraid, when one is

alone. Then he thought: Wherefore should I be afraid, since there is

nothing beside myself?

“(3) But also he had no joy, therefore one has no joy when one is

alone. Then he longed for a companion.”

After this there follows the description of his division quoted above.

Plato’s conception of the world-soul approaches very near to the Hindoo

idea. “The soul in no wise needed eyes, because near it there was

nothing visible. Nothing was separate from it, nothing approached it,

because outside of it there was nothing” (“Timaios”).

Footnote 312:

Compare with this Freud’s “Three Contributions to the Sexual Theory.”

Footnote 313:

What seems an apparently close parallel to the position of the hand in

the Upanishad text I observed in a little child. The child held one hand

before his mouth and rubbed it with the other, a movement which may be

compared to that of the violinist. It was an early infantile habit which

persisted for a long time afterwards.

Footnote 314:

Compare Freud: “Bemerkungen über einen Fall von Zwangsneurose.” 1912

_Jahrbuch_, Vol. I, p. 357.

Footnote 315:

As shown above, in the child the libido progresses from the mouth zone

into the sexual zone.

Footnote 316:

Compare what has been said above about Dactyli. Abundant examples are

found in Aigremont: “Fuss- und Schuhsymbolik.”

Footnote 317:

When, in the enormously increased sexual resistance of the present day,

women emphasize the secondary signs of sex and their erotic charm by

specially designed clothing, that is a phenomenon which belongs in the

same general scheme for the heightening of allurement.

Footnote 318:

It is well known that the orifice of the ear has also a sexual value. In

a hymn to the Virgin it is called “quæ per aurem concepisti.” Rabelais’

Gargantua was born through his mother’s ear. Bastian (“Beiträge z.

vergl. Psychologie,” p. 238) mentions the following passage from an old

work, “There is not to be found in this entire kingdom, even among the

very smallest girls, a maiden, because even in her tender youth she puts

a special medicine into her genitals, also in the orifice of her ears;

she stretches these and holds them open continuously.”—Also the

Mongolian Buddha was born from the ear of his mother.

Footnote 319:

The driving motive for the breaking up of the ring might be sought, as I

have already intimated in passing, in the fact that the secondary sexual

activity (the transformed coitus) never is or would be adapted to bring

about that natural satiety, as is the activity in its real place. With

this first step towards transformation, the first step towards the

characteristic dissatisfaction was also taken, which later drove man

from discovery to discovery without allowing him ever to attain satiety.

Thus it looks from the biological standpoint, which however is not the

only one possible.

Footnote 320:

Translated by Mead and Chattopâdhyâya. Sec. 1, Pt. II.

Footnote 321:

In a song of the Rigveda it is said that the hymns and sacrificial

speeches, as well as all creation in general, have proceeded from the

“entirely fire consumed” Purusha (primitive man-creator of the world).

Footnote 322:

To shine; to show forth; reveal;—light.

Footnote 323:

I said; they said; a saying; an oracle.

Footnote 324:

Compare Brugsch: “Religion und Myth. d. alt. Aegypter,” p. 255 f., and

the Egyptian dictionary.

Footnote 325:

The German word “Schwan” belongs here, therefore it sings when dying. It

is the sun. The metaphor in Heine supplements this very beautifully.

“Es singt der Schwan im Weiher

Und rudert auf und ab,

Und immer leiser singend,

Taucht er ins Flutengrab.”

Hauptmann’s “Sunken Bell” is a sun myth in which bell = sun = life =

libido.

Footnote 326:

Why is it wonderful to understand the universe, if men are able? i.e.,

men in whose very being the universe exists and each one (of whom) is a

representative of God in miniature? Or is it right to believe that men

have sprung in any way except from heaven—He alone stands in the midst

of the citadel, a conqueror, his head erect and his shining eyes fixed

on the stars.

Footnote 327:

Loosely connected with ag-ilis. See Max Müller: “Vorl. über den Ursprung

und die Entwicklung der Religion,” p. 237.

Footnote 328:

An Eranian name of fire is _Nairyôçağha_ = masculine word. The Hindoo

_Narâçam̆sa_ means wish of men (Spiegel: “Erân. Altertumskunde,” II,

49). Fire has the significance of Logos (compare Ch. 7, “Siegfried”). Of

_Agni_ (fire), Max Müller, in his introduction to “The Science of

Comparative Religions,” says: “It was a conception familiar to India to

consider the fire upon the altar as being at the same time subject and

object. The fire burned the sacrifice and was thereby similar to the

priest, the fire carried the sacrifice to the gods, and was thereby an

intercessor between men and the gods: fire itself, however, represented

also something divine, a god, and when honor was to be shown to this

god, then fire was as much the subject as the object of the sacrifice.

Hence the first conception, that Agni sacrificed itself, i.e. that it

produced for itself its own sacrifice, and next that it brings itself to

the sacrifice.” The contact of this line of thought with the Christian

symbol is plainly apparent. Krishna utters the same thought in the

“Bhagavad-Gîtâ,” b. IV (translated by Arnold, London 1910):

“All’s then God!

The sacrifice is Brahm, the ghee and grain

Are Brahm, the fire is Brahm, the flesh it eats

Is Brahm, and unto Brahm attaineth he

Who, in such office, meditates on Brahm.”

The wise Diotima sees behind this symbol of fire (in Plato’s symposium,

c. 23). She teaches Socrates that Eros is “the intermediate being

between mortals and immortals, a great Demon, dear Socrates; for

everything demoniac is just the intermediate link between God and man.”

Eros has the task “of being interpreter and messenger from men to the

gods, and from the gods to men, from the former for their prayers and

sacrifices, from the latter for their commands and for their

compensations for the sacrifices, and thus filling up the gap between

both, so that through his mediation the whole is bound together with

itself.” Eros is a son of Penia (poverty, need) generated by Poros

intoxicated with nectar. The meaning of Poros is dark; πόρος means way

and hole, opening. Zielinski: “Arch. f. Rel. Wissensch.,” IX, 43 ff.,

places him with Phoroneus, identical with the fire-bringer, who is held

in doubt; others identify him with primal chaos, whereas others read

arbitrarily Κόρος and Μόρος. Under these circumstances, the question

arises whether there may not be sought behind it a relatively simple

sexual symbolism. Eros would be then simply the son of Need and of the

female genitals, for this door is the beginning and birthplace of fire.

Diotima gives an excellent description of Eros: “He is manly, daring,

persevering, a strong hunter (archer, compare below) and an incessant

intriguer, who is constantly striving after wisdom,—a powerful sorcerer,

poison mixer and sophist; and he is respected neither as an immortal nor

as a mortal, but on the same day he first blooms and blossoms, when he

has attained the fulness of the striving, then dies in it but always

awakens again to life because of the nature of his father (rebirth!);

attainment, however, always tears him down again.” For this

characterization, compare Chs. V, VI and VII of this work.

Footnote 329:

Compare Riklin: “Wish Fulfilment and Symbolism in Fairy Tales,”

translated by Wm. White, M.D., where a child is produced by the parents

placing a little turnip in the oven. The motive of the furnace where the

child is hatched is also found again in the type of the whale-dragon

myth. It is there a regularly recurring motive because the belly of the

dragon is very hot, so that as the result of the heat the hero loses his

hair—that is to say, he loses the characteristic covering of hair of the

adult and becomes a child. (Naturally the hair is related to the sun’s

rays, which are extinguished in the setting of the sun.) Abundant

examples of this motive are in Frobenius: “Das Zeitalter des

Sonnengottes,” Vol. I. Berlin 1904.

Footnote 330:

A potion of immortality.

Footnote 331:

This aspect of Agni is similar to Dionysus, who bears a remarkable

parallel to both the Christian and the Hindoo mythology.

Footnote 332:

“Now everything in the world which is damp, he created from sperma, but

this is the soma.” _Bṛihadâraṇyaka-Upaniṣhad_, 1–4.

Footnote 333:

The question is whether this significance was a secondary development.

Kuhn seems to assume this. He says (“Herabkunft des Feuers,” p. 18):

“However, together with the meaning of the root _manth_ already evolved,

there has also developed in the Vedas the conception of ‘tearing off’

due naturally to the mode of procedure.”

Footnote 334:

Examples in Frobenius: “Das Zeitalter des Sonnengottes.”

Footnote 335:

See in this connection Stekel: “Die sexuelle Wurzel der Kleptomanie,”

_Zeitschrift für Sexualwissenschaft_, 1908.

Footnote 336:

Even in the Roman Catholic church at various places the custom prevailed

for the priest to produce once a year the ceremonial fire.

Footnote 337:

I must remark that the designation of onanism as a “great discovery” is

not merely a play with words on my part. I owe it to two young patients

who pretended that they were in possession of a terrible secret; that

they had discovered something horrible, which no one had ever known

before, because had it been known great misery would have overtaken

mankind. Their discovery was onanism.

Footnote 338:

One must in fairness, however, consider that the demands of life,

rendered still more severe by our moral code, are so heavy that it

simply is impossible for many people to attain that goal which can be

begrudged to no one, namely the possibility of love. Under the cruel

compulsion of domestication, what is left but onanism, for those people

possessed of an active sexuality? It is well known that the most useful

and best men owe their ability to a powerful libido. This energetic

libido longs for something more than merely a Christian love for the

neighbor.

Footnote 339:

I am fully conscious that onanism is only an intermediate phenomenon.

There always remains the problem of the original division of the libido.

Footnote 340:

In connection with my terminology mentioned in the previous chapter, I

give the name of autoerotic to this stage following the incestuous love.

Here I emphasize the erotic as a regressive phenomenon; the libido

blocked by the incest barrier regressively takes possession of an older

way of functioning anterior to the incestuous object of love. This may

be comprehended by Bleuler’s terminology, Autismus, that is, the

function of pure self-preservation, which is especially distinguished by

the function of nutrition. However, the terminology “autismus” cannot

very well be longer applied to the presexual material, because it is

already used in reference to the mental state of dementia praecox where

it has to include autoerotism plus introverted desexualized libido.

Autismus designates first of all a pathological phenomenon of regressive

character, the presexual material, however, of a normal functioning, the

chrysalis stage.

CHAPTER IV

Footnote 341:

Therefore that beautiful name of the sun-hero Gilgamesh: Wehfrohmensch

(pain-joy human being). See Jensen: “Gilgamesh Epic.”

Footnote 342:

Compare here the interesting researches of H. Silberer. 1912 _Jahrbuch_,

Vol. I, p. 513.

Footnote 343:

See Bleuler: _Psychiatr.-neurol. Wochenschrift_, XII. Jahrgang, Nr. 18

to 21.

Footnote 344:

Compare with this my explanations in _Jahrbuch_, Vol. III, p. 469.

Footnote 345:

Compare the exhortation by Krishna to the irresolute Arjuna in

Bhagavad-Gîtâ: “But thou, be free of the pairs of opposites!” Bk. II,

“The Song Celestial,” Edwin Arnold.

Footnote 346:

“Pensées,” LIV.

Footnote 347:

See the following chapter.

Footnote 348:

Compare John Müller: “Über die phantastischen Gesichtserscheinungen,”

Coblenz 1826; and Jung: “Occult Phenomena,” in Collected Papers on

Analytic Psychology.

Footnote 349:

Also the related doctrine of the Upanishad.

Footnote 350:

Bertschinger: “Illustrierte Halluzinationen,” _Jahrbuch_, Vol. III, p.

69.

Footnote 351:

How very important is the coronation and sun identification, is shown

not alone from countless old customs, but also from the corresponding

ancient metaphors in the religious speech: the Wisdom of Solomon v: 17:

“Therefore, they will receive a beautiful crown from the hand of the

Lord.” _I Peter_ v: 4: “Feed the flock of God ... and when the chief

shepherd shall appear ye shall receive a crown of glory that fadeth not

away.”

In a church hymn of Allendorf it is said of the soul: “The soul is

liberated from all care and pain and in dying it has come to the _crown

of joy_; she stands as bride and queen in the _glitter of eternal

splendor_, at the side of the great king,” etc. In a hymn by Laurentius

Laurentii it is said (also of the soul): “The crown is entrusted to the

brides because they conquer.” In a song by Sacer we find the passage:

“Adorn my coffin with garlands just as a conqueror is adorned,—from

those springs of heaven, my soul has attained the eternally green crown:

the true glory of victory, coming from the son of God who has so cared

for me.” A quotation from the above-mentioned song of Allendorf is added

here, in which we have another complete expression of the primitive

psychology of the sun identification of men, which we met in the

Egyptian song of triumph of the ascending soul.

(Concerning the soul, continuation of the above passage:) “It [the soul]

sees a clear countenance [sun]: his [the sun’s] joyful loving nature now

restores it through and through: it is a _light in his light_.—Now the

_child can see the father_: He feels the gentle emotion of love. Now he

can understand the word of Jesus. He himself, the father, has loved you.

An unfathomable sea of benefits, an abyss of eternal waves of blessing

is disclosed to the enlightened spirit: he beholds the countenance of

God, and knows what signifies _the inheritor of God in light and the

co-heir of Christ_.—The feeble body rests on the earth: it sleeps until

Jesus awakens it. _Then will the dust become the sun_, which now is

covered by the dark cavern: Then shall we come together with all the

pious, who knows how soon, and will be for eternity with the Lord.” I

have emphasized the significant passages by italics: they speak for

themselves, so that I need add nothing.

Footnote 352:

In order to avoid misunderstanding I must add that this was absolutely

unknown to the patient.

Footnote 353:

The analysis of an eleven-year-old girl also confirms this. I gave a

report of this in the I Congrès International de Pédologie, 1911, in

Brussels.

Footnote 354:

The identity of the divine hero with the mystic is not to be doubted. In

a prayer written on papyrus to Hermes, it is said: σὺ γὰρ ἐγὼ καὶ ἐγὼ

σύ· τὸ σόν ὄνομα ἐμὸν καὶ τὸ ἐμὸν σὸν· ἐγὼ γὰρ εἰμι τὸ εἴθολόν σου (For

thou art I and I am thou, thy name is mine, and mine is thine; for I am

thy image). (Kenyon: Greek Papyrus, in the British Museum, 1893, p. 116,

Pap. CXXII, 2. Cited by Dieterich: “Mithrasliturgie,” p. 79.) The hero

as image of the libido is strikingly illustrated in the head of Dionysus

at Leiden (Roscher, I, Sp. 1128), where the hair rises like flame over

the head. He is—like a flame: “Thy savior will be a flame.” Firmicus

Maternus (“De Errore Prof. Relig.,” 104, p. 28) acquaints us with the

fact that the god was saluted as bridegroom, and “young light.” He

transmits the corrupt Greek sentence, δε νυνφε χαιρε νυνφε νεον φως,

with which he contrasts the Christian conception: “Nullum apud te lumen

est nec est aliquis qui sponsus mereatur audire: unum lumen est, unus

est sponsus. Nominum horum gratiam Christus accepit.” To-day Christ is

still our hero and the bridegroom of the soul. These attributes will be

confirmed in regard to Miss Miller’s hero in what follows.

Footnote 355:

The giving of a name is therefore of significance in the so-called

spiritual manifestations. See my paper, 1902, “Occult Phenomena,”

Collected Papers on Analytical Psychology.

Footnote 356:

The ancients recognized this demon as συνοπαδός, the companion and

follower.

Footnote 357:

A parallel to these phantasies are the well-known interpretations of the

Sella Petri of the pope.

Footnote 358:

When Freud called attention through his analytic researches to the

connection between excrements and gold, many ignorant persons found

themselves obliged to ridicule in an airy manner this connection. The

mythologists think differently about it. De Gubernatis says that

excrement and gold are always associated together. Grimm tells us of the

following magic charm: “If one wants money in his house the whole year,

one must eat lentils on New Year’s Day.” This notable connection is

explained simply through the physiological fact of the indigestibility

of lentils, which appear again in the form of coins. Thus one becomes a

mint.

Footnote 359:

A French father who naturally disagreed with me in regard to this

interest in his child mentioned, nevertheless, that when the child

speaks of cacao, he always adds “lit”; he means caca-au-lit.

Footnote 360:

Freud: _Jahrbuch_, Vol. I, p. 1. Jung: _Jahrbuch_, Vol. II, p. 33. See

third lecture delivered at Clark University, 1909.

Footnote 361:

I refer to the previous etymologic connection.

Footnote 362:

Compare Bleuler: _Jahrbuch_, Vol. III, p. 467.

Footnote 363:

“Genius and Insanity.”

Footnote 364:

Here again is the connection with antiquity, the infantile past.

Footnote 365:

This fact is unknown to me. It might be possible that in some way the

name of the legendary man who invented the cuneiform characters has been

preserved (as, for example, Sinlikiunnini as the poet of the Gilgamesh

epic). But I have not succeeded in finding anything of that sort.

However, Ashshurbanaplu or Asurbanipal has left behind that marvellous

cuneiform library, which was excavated in Kujundschik. Perhaps

“Asurubama” has something to do with this name. Further there comes into

consideration the name of Aholibamah, which we have met in Part I. The

word “Ahamarama” betrays equally some connections with Anah and

Aholibamah, those daughters of Cain with the sinful passion for the sons

of God. This possibility hints at Chiwantopel as the longed-for son of

God. (Did Byron think of the two sister whores, Ohola and Oholiba?

Ezeck. xxiii:4.)

Footnote 366:

The race does not part with its wandering sun-heroes. Thus it was

related of Cagliostro, that he once drove at the same time four white

horses out of a city from all the city gates simultaneously (Helios!).

Footnote 367:

Mysticism.

Footnote 368:

Agni, the fire, also hides himself at times in a cavern. Therefore he

must be brought forth again by generation from the cavity of the female

wood. Compare Kuhn: “Herabk. des Feuers.”

Footnote 369:

We = Allah.

Footnote 370:

The “two-horned.” According to the commentaries, this refers to

Alexander the Great, who in the Arabian legends plays nearly the same

rôle as the German Dietrich von Bern. The “two-horned” refers to the

strength of the sun-bull. Alexander is often found upon coins with the

horns of Jupiter Ammon. It is a question of identification of the ruler

around whom so many legends are clustered, with the sun of spring in the

signs of the bull and the ram. It is obvious that humanity had a great

need of effacing the personal and human from their heroes, so as finally

to make them, through a μετάστασις (eclipse), the equal of the sun, that

is to say, completely into a libido-symbol. If we thought like

Schopenhauer, then we would surely say, Libido-symbol. But if we thought

like Goethe, then we would say, Sun; for we exist, because the sun sees

us.

Footnote 371:

Vollers: “Chidher. Archiv für Religionswissenschaft,” p. 235, Vol. XII,

1909. This is the work which is my authority on the Koran commentaries.

Footnote 372:

Here the ascension of Mithra and Christ are closely related. See Part I.

Footnote 373:

A parallel is found in the Mithra mysteries! See below.

Footnote 374:

Parallel to this are the conversations of Mohammed with Elias, at which

the sacramental bread was served. In the New Testament the awkwardness

is restricted to the proposal of Peter. The infantile character of such

scenes is shown by similar features, thus by the gigantic stature of

Elias in the Koran, and also the tales of the commentary, in which it is

stated that Elias and Chidher met each year in Mecca, conversed and

shaved each other’s heads.

Footnote 375:

On the contrary, according to Matthew xvii: 11, John the Baptist is to

be understood as Elias.

Footnote 376:

Compare the Kyffhäuser legend.

Footnote 377:

Vollers: Ibid.

Footnote 378:

Another account says that Alexander had been in India on the mountain of

Adam with his “minister” Chidher.

Footnote 379:

These mythological equations follow absolutely the rule of dreams, where

the dreamer can be resolved into many analogous forms.

Footnote 380:

“He must grow, but I must waste away.”—_John_ iii: 30.

Footnote 381:

Cumont: “Textes et Monuments,” p. 172.

Footnote 382:

The parallel between Hercules and Mithra may be drawn even more closely.

Like Hercules, Mithra is an excellent archer. Judging from certain

monuments, not only the youthful Hercules appears to be threatened by a

snake, but also Mithra as a youth. The meaning of the ἄθλος of Hercules

(the work) is the same as the Mithraic mystery of the conquering and

sacrifice of the bull.

Footnote 383:

These three scenes are represented in a row on the Klagenfurt monument.

Thus the dramatic connection of these must be surmised (Cumont: “Myst.

des Mithras”).

Footnote 384:

Also the triple crown.

Footnote 385:

The Christian sequence is John—Christ, Peter—Pope.

Footnote 386:

The immortality of Moses is proven by the parallel situation with Elias

in the transfiguration.

Footnote 387:

See Frobenius: “Das Zeitalter des Sonnengottes.”

Footnote 388:

Therefore the fish is the symbol of the “Son of God”; at the same time

the fish is also the symbol of the approaching world-cycle.

Footnote 389:

Riklin: “Wish Fulfilment and Symbolism.”

Footnote 390:

Inman: “Ancient Pagan and Modern Christian Symbolism.”

Footnote 391:

The amniotic membrane(?).

Footnote 392:

The Etrurian Tages, who sprang from the “freshly ploughed furrow,” is

also a teacher of wisdom. In the Litaolane myth of the Basutos, there is

a description of how a monster devoured all men and left only one woman,

who gave birth to a son, the hero, in a stable (instead of a cave: see

the etymology of this myth). Before she had arranged a bed for the

infant out of the straw, he was already grown and spoke “words of

wisdom.” The quick growth of the hero, a frequently recurring motive,

appears to mean that the birth and apparent childhood of the hero are so

extraordinary because his birth really means his rebirth, therefore he

becomes very quickly adapted to his hero rôle. Compare below.

Footnote 393:

Battle of Rê with the night serpent.

Footnote 394:

Matthew iii: 11.

Footnote 395:

“Das Gilgameshepos in der Weltliteratur,” Vol. I, p. 50.

Footnote 396:

The difference between this and the Mithra sacrifice seems to be

extraordinarily significant. The Dadophores are harmless gods of light

who do not participate in the sacrifice. The animal is lacking in the

sacrifice of Christ. Therefore there are two criminals who suffer the

same death. The scene is much more dramatic. The inner connection of the

Dadophores to Mithra, of which I will speak later, allows us to assume

the same relation of Christ to the criminals. The scene with Barabbas

betrays that Christ is the god of the ending year, who is represented by

one of the thieves, while the one of the coming year is free.

Footnote 397:

For example, the following dedication is found on a monument: D. I. M.

(Deo Invicto Mithrae) Cautopati. One discovers sometimes Deo Mithrae

Caute or Deo Mithrae Cautopati in a similar alternation as Deo Invicto

Mithrae—or sometimes Deo Invicto—or, merely, Invicto. It also appears

that the Dadophores are fitted with knife and bow, the attributes of

Mithra. From this it is to be concluded that the three figures represent

three different states of a single person. Compare Cumont: “Textes et

Monuments,” p. 208.

Footnote 398:

Of the threefold Mithra.

Footnote 399:

Cited by Cumont: “Textes et Monuments,” p. 208.

Footnote 400:

Having expanded himself threefold, he departed from the sun.

Footnote 401:

Now these differences in the seasons refer to the Sun, which seems at

the winter solstice an infant, such as the Egyptians on a certain day

bring out of their sanctuaries; at the vernal equinox it is represented

as a youth. Later, at the summer solstice, its age is represented by a

full growth of beard, while at the last, the god is represented by the

gradually diminishing form of an old man.

Footnote 402:

Ibid.

Footnote 403:

Taurus and Scorpio are the equinoctial signs for the period from 4300 to

2150 B.C. These signs, long since superseded, were retained even in the

Christian era.

Footnote 404:

Under some circumstances, it is also sun and moon.

Footnote 405:

In order to characterize the individual and the all-soul, the personal

and the super-personal, Atman, a verse of the _Shvetâshvatara-Upanishad_

(Deussen) makes use of the following comparison:

“Zwei schön beflügelte verbundne Freunde

Umarmen einen und denselben Baum;

Einer von ihnen speist die süsse Beere,

Der andre schaut, nicht essend, nur herab.”

(Two closely allied friends, beautifully winged, embrace one and the

same tree; One of them eats the sweet berries, the other not eating

merely looks downwards.)

Footnote 406:

Among the elements composing man, in the Mithraic liturgy, fire is

especially emphasized as the divine element, and described as τὸ εἰς

ἐμὴν κρᾶσιν θεοδώρητον (The divine gift in my composition). Dietrich:

Ibid., p. 58.

Footnote 407:

Threefold God.

Footnote 408:

It is sufficient to point to the loving interest which mankind and also

the God of the Old Testament has for the nature of the penis, and how

much depends upon it.

Footnote 409:

The testicles easily count as twins. Therefore in vulgar speech the

testicles are called the Siamese twins. (“Anthropophyteia,” VII, p. 20.

Quoted by Stekel: “Sprache des Traumes,” p. 169.)

Footnote 410:

“Recherches sur le culte, etc., de Vénus,” Paris, 1837. Quoted by Inman:

“Ancient Pagan and Modern Christian Symbolism,” New York, p. 4.

Footnote 411:

The androgynous element is not to be undervalued in the faces of Adonis,

Christ, Dionysus and Mithra, and hints at the bisexuality of the libido.

The smooth-shaven face and the feminine clothing of the Catholic priest

contain a very old female constituent from the Attis-Cybele cult.

Footnote 412:

Stekel (“Sprache des Traumes”) has again and again noted the Trinity as

a phallic symbol. For example, see p. 27.

Footnote 413:

Sun’s rays = Phalli.

Footnote 414:

In a Bakairi myth a woman appears, who has sprung from a corn mortar. In

a Zulu myth it is said: A woman is to catch a drop of blood in a vessel,

then close the vessel, put it aside for eight months and open it in the

ninth month. She follows the advice, opens the vessel in the ninth

month, and finds a child in it. (Frobenius: “Das Zeitalter des

Sonnengottes” [The Age of the Sun-God], I, p. 237.)

Footnote 415:

Inman: Ibid., p. 10, Plate IX.

Footnote 416:

Roscher: “Lexicon,” Sp. 2733/4. See section, Men.

Footnote 417:

A well-known sun animal, frequent as a phallic symbol.

Footnote 418:

Like Mithra and the Dadophores.

Footnote 419:

The castration in the service of the mother explains this quotation in a

very significant manner: Exod. iv: 25: “Then Zipporah took a sharp

stone, and cut off her son’s foreskin and cast it at his feet and said,

Surely, a bloody husband art thou to me.” This passage shows what

circumcision means.

Footnote 420:

Gilgamesh, Dionysus, Hercules, Christ, Mithra, and so on.

Footnote 421:

Compare with this, Graf: “R. Wagner im Fliegenden Holländer: Schriften

zur angewandten Seelenkunde.”

Footnote 422:

I have pointed out above, in reference to the Zosimos vision, that the

altar meant the uterus, corresponding to the baptismal font.

CHAPTER V

Footnote 423:

Freud: “Dream Interpretation.”

Footnote 424:

I am indebted to Dr. Abegg in Zürich for the knowledge of Indra and

Urvarâ, Domaldi and Râma.

Footnote 425:

Medieval Christianity also considered the Trinity as dwelling in the

womb of the holy Virgin.

Footnote 426:

“Symbolism,” Plate VII.

Footnote 427:

Another form of the same motive is the Persian idea of the tree of life,

which stands in the lake of rain, Vourukasha. The seeds of this tree

were mixed with water and by that the fertility of the earth was

maintained. “Vendîdâd,” 5, 57, says: The waters flow “to the lake

Vourukasha, down to the tree Hvâpa; there my trees of many kinds all

grow. I cause these waters to rain down as food for the pure man, as

fodder for the well-born cow. (Impregnation, in terms of the presexual

stage.) Another tree of life is the white Haoma, which grows in the

spring Ardvîçura, the water of life.” Spiegel: “Erân. Altertumskunde,”

I, 465, 467.

Footnote 428:

Excellent examples of this are given in the work of Rank, “The Myth of

the Birth of the Hero,” translated by Wm. White.

Footnote 429:

Shadows probably mean the soul, the nature of which is the same as

libido. Compare with this Part I.

Footnote 430:

But I must mention that Nork (“Realwörterbuch,” sub. Theben und Schiff)

pleads that Thebes is the ship city; his arguments are much attacked.

From among his arguments I emphasize a quotation from Diodorus (I, 57),

according to which Sesostris (whom Nork associates with Xisuthros) had

consecrated to the highest god in Thebes a vessel 280 els long. In the

dialogue of Lucius (Apuleius: “Metam.,” lib. II, 28), the night journey

in the sea was used as an erotic figure of speech: “Hac enim sitarchia

navigium Veneris indiget sola, ut in nocte pervigili et oleo lucerna et

vino calix abundet” (For the ship of Venus needs this provision in order

that during the night the lamp may abound with oil and the goblet with

wine). The union of the coitus motive with the motive of pregnancy is to

be found in the “night journey on the sea” of Osiris, who in his

mother’s womb copulated with his sister.

Footnote 431:

Very illuminating psychologically is the method and the manner in which

Jesus treats his mother, when he harshly repels her. Just as strong and

intense as this, has the longing for her imago grown in his unconscious.

It is surely not an accident that the name Mary accompanies him through

life. Compare the utterance of Matthew x: 35: “I have come to set a man

at variance with his father, a daughter with her mother. He who loves

father and mother more than me is not worthy of me.” This directly

hostile purpose, which calls to mind the legendary rôle of Bertran de

Born, is directed against the incestuous bond and compels man to

transfer his libido to the Saviour, who, dying, returning into his

mother and rising again, is the hero Christ.

Footnote 432:

Genitals.

Footnote 433:

The horns of the dragon have the following attributes: “They will prey

upon woman’s flesh and they will burn with fire.” The horn, a phallic

emblem, is in the unicorn the symbol of the Holy Ghost (Logos). The

unicorn is hunted by the archangel Gabriel, and driven into the lap of

the Virgin, by which was understood the immaculate conception. But the

horns are also sun’s rays, therefore the sun-gods are often horned. The

sun phallus is the prototype of the horn (sun wheel and phallus wheel),

therefore the horn is the symbol of power. Here the horns “burn with

fire” and prey upon the flesh; one recognizes in this a representation

of the pains of hell where souls were burnt by the fire of the libido

(unsatisfied longing). The harlot is “consumed” or burned by unsatisfied

longing (libido). Prometheus suffers a similar fate, when the eagle,

sun-bird (libido), tears his intestines: one might also say, that he was

pierced by the “horn.” I refer to the phallic meaning of the spear.

Footnote 434:

In the Babylonian underworld, for example. The souls have a feathery

coat like birds. See the Gilgamesh epic.

Footnote 435:

In a fourteenth-century Gospel at Bruges there is a miniature where the

“woman” lovely as the mother of God stands with half her body in a

dragon.

Footnote 436:

τὸ ἀρνίον, little ram, diminutive of the obsolete ἀρήν = ram. (In

Theophrastus it occurs with the meaning of “young scion.”) The related

word ἀρνίς designates a festival annually celebrated in honor of Linos,

in which the λίνος, the lament called Linos, was sung as a lamentation

for Linos, the new-born son of Psamathe and Apollo, torn to pieces by

dogs. The mother had exposed her child out of fear of her father

Krotopos. But for revenge Apollo sent a dragon, Poine, into Krotopos’

land. The oracle of Delphi commanded a yearly lament by women and

maidens for the dead Linos. A part of the honor was given to Psamathe.

The Linos lament is, as Herodotus shows (II, 79), identical with the

Phœnician, Cyprian and Egyptian custom of the Adonis-(Tammuz) lament. As

Herodotus observes, Linos is called Maneros in Egypt. Brugsch points out

that Maneros comes from the Egyptian cry of lamentation, _maa-n-chru_:

“come to the call.” Poine is characterized by her tearing the children

from the womb of all mothers. This ensemble of motives is found again in

the Apocalypse, xii: 1–5, where it treats of the woman, whose child was

threatened by a dragon but was snatched away into the heavens. The

child-murder of Herod is an anthropomorphism of this “primitive” idea.

The lamb means the son. (See Brugsch: “Die Adonisklage und das

Linoslied,” Berlin 1852.) Dieterich (Abraxas: “Studien zur

Religionsgeschichte des späteren Altertums,” 1891) refers for an

explanation of this passage to the myth of Apollo and Python, which he

reproduces as follows: “To Python, the son of earth, the great dragon,

it was prophesied that the son of Leto would kill him; Leto was pregnant

by Zeus: but Hera brought it about that she _could give birth only there

where the sun did not shine_. When Python saw that Leto was pregnant, he

began to pursue her in order to kill her, but Boreas brought Leto to

Poseidon. The latter brought her to Ortygia and covered the island with

the waves of the sea. When Python did not find Leto, he returned to

Parnassus. Leto brought forth upon the island thrown up by Poseidon. The

fourth day after the birth, Apollo took revenge and killed the Python.”

The birth upon the hidden island belongs to the motive of the “night

journey on the sea.” The typical character of the “island phantasy” has

for the first time been correctly perceived by Riklin (1912 _Jahrbuch_,

Vol. II, p. 246). A beautiful parallel for this is to be found, together

with the necessary incestuous phantasy material, in H. de Vere Stacpool:

“The Blue Lagoon.” A parallel to “Paul and Virginia.”

Footnote 437:

Revelation xxi: 2: “And the holy city, the new Jerusalem, I saw coming

down from the _heaven of God, prepared as a bride adorned for her

bridegroom_.”

Footnote 438:

The legend of Saktideva, in Somadeva Bhatta, relates that the hero,

after he had escaped from being devoured by a huge fish (terrible

mother), finally sees the golden city and marries his beloved princess

(Frobenius, p. 175).

Footnote 439:

In the Apocryphal acts of St. Thomas (2nd century) the church is taken

to be the virgin mother-spouse of Christ. In an invocation of the

apostle, it is said:

Come, holy name of Christ, thou who art above all names.

Come, power of the highest and greatest mercy,

Come, dispenser of the greatest blessings,

Come, gracious mother.

Come, economy of the masculine.

Come, woman, thou who disclosest the hidden mysteries....

In another invocation it is said:

Come, greatest mercy,

Come, spouse (literally community) of the male,

Come, woman, thou who knowest the mystery of the elect,

Come, woman, thou who showest the hidden things

And who revealest the unspeakable things, holy

Dove, thou who bringest forth the twin nestling,

Come, mysterious mother, etc.

F. C. Conybeare: “Die jungfräuliche Kirche und die jungfräuliche

Mutter.” _Archiv für Religionswissenschaft_, IX, 77. The connection of

the church with the mother is not to be doubted, also the conception of

the mother as spouse. The virgin is necessarily introduced to hide the

incest idea. The “community with the male” points to the motive of the

continuous cohabitation. The “twin nestlings” refer to the old legend,

that Jesus and Thomas were twins. It plainly expresses the motive of the

Dioscuri. Therefore, doubting Thomas had to place his finger in the

wound at the side. Zinzendorf has correctly perceived the sexual

significance of this symbol that hints at the androgynous nature of the

primitive being (the libido). Compare the Persian legend of the twin

trees Meschia and Mechiane, as well as the motive of the Dioscuri and

the motive of cohabitation.

Footnote 440:

Compare Freud: “Dream Interpretation.” Also Abraham: “Dreams and Myths,”

pp. 22 f.

Footnote 441:

The sea is the symbol of birth.

Footnote 442:

_Isaiah_ xlviii:1. “Hear ye this, O house of Jacob, which are called by

the name of Israel and are come forth out of the waters of Judah.”

Footnote 443:

Wirth: “Aus orientalischen Chroniken.”—The Greek “Materia” is ὕλη, which

means wood and forest; it really means moist, from the Indo-Germanic

root _sū_ in ὕω, “to make wet, to have it rain”; ὑετός = rain; Iranian

_suth_ = sap, fruit, birth; Sanscrit _súrā_ = brandy; _sutus_ =

pregnancy; _sūte_, _sūyate_ = to generate; _sutas_ = son; _sūras_ =

soma; υἱός = son; (Sanscrit, _sūnús_; gothic, _sunus_).

Footnote 444:

Κοίμημα means cohabitation, κοιμητήριον bedchamber, hence coemeterium =

cemetery, enclosed fenced place.

Footnote 445:

Nork: “Realwörterbuch.”

Footnote 446:

In a myth of Celebes, a dove maiden who was caught in the manner of the

swan maiden myth, was called Utahagi after a white hair which grew on

its crown and in which there was magic strength. Frobenius, p. 307.

Footnote 447:

Referring to the phallic symbolism of the finger, see the remarks about

the Dactyli, Part II, Chap. I: I mention at this place the following

from a Bakairi myth: “Nimagakaniro devoured two finger bones, many of

which were in the house, because Oka used them for his arrow heads and

killed many Bakairi whose flesh he ate. The woman became pregnant from

the finger bone and only from this, not from Oka” (quoted by Frobenius,

p. 236).

Footnote 448:

Further proof for this in Prellwitz: “Griechische Etymologie.”

Footnote 449:

Siecke: “Der Gott Rudra in Rigveda”: _Archiv für Religionswissenschaft_,

Vol. I, p. 237.

Footnote 450:

The fig tree is the phallic tree. It is noteworthy that Dionysus planted

a fig tree at the entrance to Hades, just as “Phalli” are placed on

graves. The cyprus tree consecrated to Aphrodite grew to be entirely a

token of death, because it was placed at the door of the house of death.

Footnote 451:

Therefore the tree at times is also a representation of the sun. A

Russian riddle related to me by Dr. Van Ophuijsen reads: “What is the

tree which stands in the middle of the village and is visible in every

cottage?” Answer: “The sun and its light.” A Norwegian riddle reads:

“A tree stands on the mountain of Billings,

It bends over a lake,

Its branches shine like gold:

You won’t guess that to-day.

In the evening the daughter of the sun collected the golden branches,

which had been broken from the wonderful oak.

Bitterly weeps the little sun

In the apple orchard.

From the apple tree has fallen

The golden apple,

Do not weep, little sun,

God will make another

Of gold, of bronze, of silver.”

The picking of the apple from the paradise tree may be compared with the

fire theft, the drawing back of the libido from the mother. (See the

explanations which follow concerning the specific deed of the hero.)

Footnote 452:

The relation of the son to the mother was the psychologic basis of many

religions. In the Christian legend the relation of the son to the mother

is extraordinarily clear. Robertson (“Evangelical Myths”) has hit upon

the relation of Christ to the Marys, and he conjectures that this

relation probably refers to an old myth “where a god of Palestine,

perhaps of the name Joshua, appears in the changing relation of lover

and son towards a mythical Mary. This is a natural process in the oldest

theosophy and one which appears with variations in the myths of Mithra,

Adonis, Attis, Osiris and Dionysus, all of whom were brought into

relation (or combination) with mother goddesses and who appear either as

a consort or a feminine eidolon in so far as the mothers and consorts

were identified as occasion offered.”

Footnote 453:

Rank has pointed out a beautiful example of this in the myth of the swan

maiden. “Die Lohengrinsage: Schriften zur angewandten Seelenkunde.”

Footnote 454:

Muther (“Geschichte der Malerei,” Vol. II) says in the chapter: “The

First Spanish Classic”: “Tieck once wrote: Sexuality is the great

mystery of our being. Sensuality is the first moving wheel in our

machinery. It stirs our being and makes it joyous and living. Everything

we dream of as beautiful and noble is included here. Sexuality and

sensuousness are the spirit of music, of painting and of all art. All

wishes of mankind rotate around this center like moths around a burning

light. The sense of beauty and the feeling for art are only other

expressions of it. They signify nothing more than the impulse of mankind

towards expression. I consider devoutness itself as a diverted channel

of the sexual desire.” Here it is openly declared that one should never

forget when judging the ancient ecclesiastic art that the effort to

efface the boundaries between earthly and divine love, to blend them

into each other imperceptibly, has always been the guiding thought, the

strongest factor in the propaganda of the Catholic church.

Footnote 455:

That which is born of the flesh is flesh and that which is born of the

spirit is spirit; the spirit bloweth where it listeth.

Footnote 456:

We will not discuss here the reasons for the strength of the phantasy.

But it does not seem difficult to me to imagine what sort of powers are

hidden behind the above formula.

Footnote 457:

Lactantius says: “When all know that it is customary for certain animals

to conceive through wind and breath of air, why should any one consider

it miraculous for a virgin to be impregnated by the spirit of God?”

Robertson: “Evang. Myth.,” p. 31.

Footnote 458:

Therefore the strong emphasis upon affiliation in the New Testament.

Footnote 459:

The mystic feelings of the nearness of God; the so-called personal inner

experience.

Footnote 460:

The sexual mawkishness is everywhere apparent in the lamb symbolism and

the spiritual love-songs to Jesus, the bridegroom of the soul.

Footnote 461:

Usener: “Der heilige Tychon,” 1907.

Footnote 462:

Compare W. P. Knight: “Worship of Priapus.”

Footnote 463:

Or in the compensating organizations, which appear in the place of

religion.

Footnote 464:

The condition was undoubtedly ideal for early times, where mankind was

more infantile in general: and it still is ideal for that part of

humanity which is infantile; how large is that part!

Footnote 465:

Compare Freud: _Jahrbuch_, Vol. III, p. 1.

Footnote 466:

Here it is not to be forgotten we are moving entirely in the territory

of psychology, which in no way is allied to transcendentalism, either in

positive or negative relation. It is a question here of a relentless

fulfilment of the standpoint of the theory of cognition, established by

Kant, not merely for the theory, but, what is more important, for the

practice. One should avoid playing with the infantile image of the

world, because all this tends only to separate man from his essential

and highest ethical goal, moral autonomy. The religious symbol should be

retained after the inevitable obliteration of certain antiquated

fragments, as postulate or as transcendent theory, and also as taught in

precepts, but is to be filled with new meaning according to the demand

of the culture of the present day. But this theory must not become for

the “adult” a positive creed, an illusion, which causes reality to

appear to him in a false light. Just as man is a dual being, having an

intellectual and an animal nature, so does he appear to need two forms

of reality, the reality of culture, that is, the symbolic transcendent

theory, and the reality of nature which corresponds to our conception of

the “true reality.” In the same measure that the true reality is merely

a figurative interpretation of the appreciation of reality, the

religious symbolic theory is merely a figurative interpretation of

certain endopsychic apperceptions. But one very essential difference is

that a transcendental support, independent in duration and condition, is

assured to the transubjective reality through the best conceivable

guarantees, while for the psychologic phenomena a transcendental support

of subjective limitation and weakness must be recognized as a result of

compelling empirical data. Therefore true reality is one that is

relatively universally valid; the psychologic reality, on the contrary,

is merely a functional phenomenon contained in an epoch of human

civilization. Thus does it appear to-day from the best informed

empirical standpoint. If, however, the psychologic were divested of its

character of a biologic epiphenomenon in a manner neither known nor

expected by me, and thereby was given the place of a physical entity,

then the psychologic reality would be resolved into the true reality; or

much more, it would be reversed, because then the psychologic would lay

claim to a greater worth, for the ultimate theory, because of its

directness.

Footnote 467:

“De Isid. et Osir.”

Footnote 468:

In the fourth place Isis was born in absolute humidity.

Footnote 469:

The great beneficent king, Osiris.

Footnote 470:

Erman: “Aegypten,” p. 360.

Footnote 471:

Here I must again recall that I give to the word “incest” more

significance than properly belongs to the term. Just as libido is the

onward driving force, so incest is in some manner the backward urge into

childhood. For the child, it cannot be spoken of as incest. Only for the

adult who possesses a completely formed sexuality does the backward urge

become incest, because he is no longer a child but possesses a sexuality

which cannot be permitted a regressive application.

Footnote 472:

Compare Frobenius: “Das Zeitalter des Sonnengottes.”

Footnote 473:

Compare the “nightmare legends” in which the mare is a beautiful woman.

Footnote 474:

This recalls the phallic columns placed in the temples of Astarte. In

fact, according to one version, the wife of the king was named Astarte.

This symbol brings to mind the crosses, fittingly called έγκολπια

(pregnant crosses), which conceal a secret reliquary.

Footnote 475:

Spielrein (_Jahrbuch_, Vol. III, p. 358) points out numerous indications

of the motive of dismemberment in a demented patient. Fragments of the

most varied things and materials were “cooked” or “burnt.” “The ash can

become man.” The patient saw children dismembered in glass coffins. In

addition, the above-mentioned “washing,” “cleaning,” “cooking” and

“burning” has, besides the coitus motive, also the pregnancy motive; the

latter probably in a predominating measure.

Footnote 476:

Later offshoots of this primitive theory of the origin of children are

contained in the doctrines of Karma, and the conception of the Mendelian

theory of heredity is not far off. One only has to realize that all

apperceptions are subjectively conditioned.

Footnote 477:

Demeter assembled the limbs of the dismembered Dionysus and from them

produced the god anew.

Footnote 478:

Compare Diodorus: III, 62.

Footnote 479:

Yet to be added is the fact that the cynocephalic Anubis as the restorer

of the corpse of Osiris (also genius of the dog star) had a compensatory

significance. In this significance he appears upon many sarcophagi. The

dog is also a regular companion of the healing Asclepius. The following

quotation from Petronius best supports the Creuzer hypothesis (“Sat.,”

c. 71): “Valde te rogo, ut secundum pedes statuae meae catellam

pingas—ut mihi contingat tuo beneficio post mortem vivere” (I beseech

you instantly to fasten beside the feet of my statue a dog, so that

because of your beneficence I may attain to life after death). See Nork:

Ibid., about dog.

Moreover, the relation of the dog to the dog-headed Hecate, the goddess

of the underworld, hints at its being the symbol of rebirth. She

received as Canicula a sacrificial dog to keep away the pest. Her close

relation to Artemis as goddess of the moon permits her opposition to

fertility to be glimpsed. Hecate, is also the first to bring to Demeter

the news of her stolen child (the rôle of Anubis!). Also the goddess of

birth Ilithyia received sacrifices of dogs, and Hecate herself is, on

occasions, goddess of marriage and birth.

Footnote 480:

Frobenius (Ibid., p. 393) observes that frequently the gods of fire

(sun-heroes) lack a member. He gives the following parallel: “Just as

the god wrenches out an arm from the ogre (giant), so does Odysseus

pluck out the eye of the noble Polyphemus, whereupon the sun creeps up

mysteriously into the sky. Might the fire-making, twisting and wrenching

out of the arm be connected?” This question is by this clearly illumined

if we assume, corresponding to the train of thought of the ancients,

that the wrenching out of the arm is really a castration. (The symbol of

the robbery of the force of life.) It is an act corresponding to the

Attis castration because of the mother. From this renunciation, which is

really a symbolic mother incest, arises the discovery of fire, as

previously we have already suspected. Moreover, mention must be made of

the fact that to wrench out an arm, means first of all merely

“overpowering,” and on that account can happen to the hero as well as to

his opponent. (Compare, for examples, Frobenius: Ibid., pp. 112, 395.)

Footnote 481:

Compare especially the description of the cup of Thebes.

Footnote 482:

Professor Freud has expressed in a personal discussion the idea that a

further determinate for the motive of the dissimilar brothers is to be

found in the elementary observance towards birth and the after-birth. It

is an exotic custom to treat the placenta as a child!

Footnote 483:

Brugsch: “Religion und Mythologie der alten Aegypter,” p. 354.

Footnote 484:

Ibid., p. 310.

Footnote 485:

In the conception of Âtman there is a certain fluid quality in so far as

he really can be identified with Purusha of the Rigveda. “Purusha covers

all the places of the earth, flowing about it ten fingers high.”

Footnote 486:

Brugsch: Ibid., p. 112.

Footnote 487:

In Thebes, where the chief god is Chnum, the latter represents the

breath of the wind in his cosmic component, from which later on “the

spirit of God floating over the waters” has developed; the primitive

idea of the cosmic parents, who lie pressed together until the son

separates them. (Compare the symbolism of Âtman above.)

Footnote 488:

Brugsch: Ibid., p. 128.

Footnote 489:

Servian song from Grimm’s “Mythology,” II, p. 544.

Footnote 490:

Frobenius: Ibid.

Footnote 491:

Compare the birth of the Germanic Aschanes, where rock, tree and water

are present at the scene of birth. Chidher too was found sitting on the

earth, the ground around covered with flowers.

Footnote 492:

Most singularly even in this quotation, V. 288, the description is found

of Sleep sitting high up in a pine tree. “There he sat surrounded by

branches covered with thorny leaves, like the singing bird, who by night

flutters through the mountains.” It appears as if the motive belongs to

a hierosgamos. Compare also the magic net with which Hephaestos enfolds

Ares and Aphrodite “in flagranti” and kept them for the sport of the

gods.

Footnote 493:

The rite of enchaining the statues of Hercules and the Tyrian Melkarth

is related to this also. The Cabiri too were wrapt in coverings.

Creuzer: “Symbolik,” II, 350.

Footnote 494:

Fick: “Indogermanisches Wörterbuch,” I, p. 132.

Footnote 495:

Compare the “resounding sun.”

Footnote 496:

The motive of the “striking rocks” belongs also to the motive of

devouring (Frobenius: Ibid., p. 405). The hero in his ship must pass

between two rocks which strike together. (Similar to the biting door, to

the tree trunk which snaps together.) In the passage, generally the tail

of the bird is pinched off (or the “poop” of the ship, etc.); the

castration motive is once more clearly revealed here, for the castration

takes the place of mother incest. The castration is a substitution for

coitus. Scheffel employs this idea in his well-known poem: “A herring

loved an oyster, etc.” The poem ends with the oyster biting off the

herring’s head for a kiss. The doves which bring Zeus ambrosia have also

to pass through the rocks which strike together. The “doves” bring the

food of immortality to Zeus by means of incest (entrance into the

mother) very similar to Freya’s apples (breasts). Frobenius also

mentions the rocks or caves which open only at a magic word and are very

closely connected with the rocks which strike together. Most

illuminating in this respect is a South African myth (Frobenius, p.

407): “One must call the rock by name and cry loudly: Rock Utunjambili,

open, so that I may enter.” But the rock answers when it will not open

to the call. “The rock will not open to children, it will open to the

swallows which fly in the air!” The remarkable thing is, that no human

power can open the rock, only a formula has that power—or a bird. This

wording merely says that the opening of the rock is an undertaking which

cannot really be accomplished, but which one wishes to accomplish.

(In Middle High German, to wish is really “to have the power to create

something extraordinary.”) When a man dies, then only the wish that he

might live remains, an unfulfilled wish, a fluttering wish, wherefore

souls are birds. The soul is wholly only libido, as is illustrated in

many parts of this work; it is “to wish.” Thus the helpful bird, who

assists the hero in the whale to come again into the light, who opens

the rocks, is the wish for rebirth. (For the bird as a wish, see the

beautiful painting by Thoma, where the youth longingly stretches out his

arms to the birds who pass over his head.)

Footnote 497:

Melian Virgins.

Footnote 498:

Grimm: “Mythology,” I, p. 474.

Footnote 499:

In Athens there was a family of Αἰγειρότομοι = hewn from poplars.

Footnote 500:

Hermann: “Nordische Mythologie,” p. 589.

Footnote 501:

Pregnant.

Footnote 502:

Javanese tribes commonly set up their images of God in an artificial

cavity of a tree. This fits in with the “little hole” phantasy of

Zinzendorf and his sect. See Pfister: “Frömmigkeit des Grafen von

Zinzendorf.” In a Persian myth, the white Haoma is a divine tree,

growing in the lake Vourukasha, the fish Khar-mâhî circles protectingly

around it and defends it against the toad Ahriman. It gives eternal

life, children to women, husbands to girls and horses to men. In the

Minôkhired the tree is called “the preparer of the corpse” (Spiegel:

“Erân. Altertumskunde,” II, 115).

Footnote 503:

Ship of the sun, which accompanies the sun and the soul over the sea of

death to the rising.

Footnote 504:

Brugsch: Ibid., p. 177.

Footnote 505:

Similarly _Isaiah_ li: 1: “... look unto the rock whence ye are hewn,

and to the hole of the pit whence ye are digged.” Further proof is found

in A. von Löwis of Menar: “Nordkaukasische Steingeburtssagen,” _Archiv

für Religionswissenschaft_, XIII, p. 509.

Footnote 506:

Grimm: “Mythology,” I, p. 474.

Footnote 507:

“Das Kreuz Christi. Rel.-hist.-kirchl.-archaeol. Untersuchungen,” 1875.

Footnote 508:

The legend of Seth is found in Jubinal: “Mystères inédits du XV.

siècle,” Part II, p. 16. Quoted from Zöckler: Ibid., p. 241.

Footnote 509:

The guilt is as always, whenever possible, thrown upon the mother. The

Germanic sacred trees are also under the law of an absolute taboo: no

leaf may be taken from them, and nothing may be picked from the ground

upon which their shadows fall.

Footnote 510:

According to the German legend (Grimm: Vol. II, p. 809), the redeeming

hero will be born when the tree, which now grows as a weak shoot from

the wall, has become large, and when from its wood the cradle can be

made in which the hero can be rocked. The formula reads: “A linden shall

be planted, which shall bear on high two boughs from the wood of which a

“poie” shall be made; the child who will be the first to lie therein is

destined to be taken by the sword from life to death, and then salvation

will enter in.” In the Germanic legends, the appearance of a future

event is connected most remarkably with a budding tree. Compare with

this the designation of Christ as a “branch” or a “rod.”

Footnote 511:

Herein the motive of the “helpful bird” is apparent. Angels are really

birds. Compare the bird clothing of the souls of the underworld, “soul

birds.” In the sacrificium Mithriacum, the messenger of the gods (the

“angel”) is a raven, the winged Hermes, etc.

Footnote 512:

See Frobenius: Ibid.

Footnote 513:

The close connection between δελφίς = Dolphin and δελφύς = uterus is

emphasized. In Delphi there is the cavity in the earth and the Tripod

δελφινίς = a delphic table with three feet in the form of a Dolphin. See

in the last chapter Melicertes upon the Dolphin and the fiery sacrifice

of Melkarth.

Footnote 514:

See the comprehensive collection of Jones. On the nightmare.

Footnote 515:

Riklin: “Wish Fulfilment and Symbolism in Fairy Tales.”

Footnote 516:

Laistner: “Das Rätsel der Sphinx.”

Footnote 517:

Freud: _Jahrbuch_, Vol. I, June: “Mental Conflicts in Children”:

Collected Papers on Analytical Psychology.

Footnote 518:

“Epistola de ara ad Noviomagum reperta,” p. 25. Quoted by Grimm:

“Mythology,” Vol. II.

Footnote 519:

Even to-day the country people drive off these nymphs (mother goddesses,

Maira) by throwing a bone of the head of a horse upon the roof—bones of

this kind can often be seen throughout the land on the farmhouses of the

country people. By night, however, they are believed to ride at the time

of the first sleep, and they are believed to tire out their horses by

long journeys.

Footnote 520:

Grimm: Ibid., Vol. II, p. 1041.

Footnote 521:

Compare with that the horses whose tread causes springs to flow.

Footnote 522:

Compare Herrmann: “Nord. Myth.,” p. 64, and Fick: “Vergleich. Wörterb.

d. indogerm. Sprache,” Vol. I.

Footnote 523:

Parallel is the mantic significance of the delphic chasm, Mîmir’s brook,

etc. “Abyss of Wisdom,” see last chapter. Hippolytos, with whom his

stepmother was enamoured, was placed after death with the wise nymph,

Egeria.

Footnote 524:

That these matrons should declare by lots whether it would be to their

advantage or not to engage in battle.

Footnote 525:

Example in Bertschinger: _Jahrbuch_, Vol. III, Part I.

Footnote 526:

Compare the exotic myths given by Frobenius (“Zeitalter des

Sonnengottes”), where the belly of the whale is clearly the land of

death.

Footnote 527:

One of the fixed peculiarities of the Mar is that he can only get out of

the hole, through which he came in. This motive belongs evidently as the

projected wish motive in the rebirth myth.

Footnote 528:

According to Gressmann: “Altorient. Text. und Bild.,” Vol. I, p. 4.

Footnote 529:

Abyss of wisdom, book of wisdom, source of phantasies. See below.

Footnote 530:

Cleavage of the mother, see Kaineus; also rift, chasm = division of the

earth, and so on.

Footnote 531:

“Schöpfung und Chaos.” Göttingen, 1895, p. 30.

Footnote 532:

Brugsch: Ibid., p. 161.

Footnote 533:

“In a Pyramid text, which depicts the battle of the dead Pharaoh for the

dominance of heaven, it reads: Heaven weeps, the stars tremble, the

guards of the gods tremble and their servants flee, when they see the

king rise as a spirit, as a god, who lives upon his fathers and conquers

his mothers.” Cited by Dieterich: “Mithrasliturgy,” p. 100.

Footnote 534:

Book II, p. 61.

Footnote 535:

By Ares, the Egyptian Typhon is probably meant.

Footnote 536:

In the Polynesian Maui myth, the act of the sun-hero is very plain: he

robs his mother of her girdle. The robbery of the veil in myths of the

type of the swan maiden has the same significance. In an African myth of

Joruba, the sun-hero simply ravishes his mother (Frobenius).

Footnote 537:

The previously mentioned myth of Halirrhotios, who destroyed himself

when he wished to cut down the holy tree of Athens, the Moria, contains

the same psychology, also the priestly castration (Attis castration) in

the service of the great mother. The ascetic self-torture in

Christianity has its origin, as is self-evident, in these sources

because the Christian form of symbol means a very intensive regression

to the mother incest.

Footnote 538:

The tearing off from the tree of life is just this sin.

Footnote 539:

Compare Kuhn: “Herabkunft des Feuers.”

Footnote 540:

Nork: “Wörterbuch s. v. Mistel.”

Footnote 541:

Therefore in England mistletoe boughs were hung up at Christmas.

Mistletoe as rod of life. Compare Aigremont: “Volkserotik und

Pflanzenwelt.”

Footnote 542:

Just as the tree has the phallic nature as well as a maternal

significance, so in myths the demonic old woman (she may be favorable or

malicious) often has phallic attributes, for example, a long toe, a long

tooth, long lips, long fingers, pendulous breasts, large hands, feet,

and so on. This mixture of male and female motive has reference to the

fact that the old woman is a libido symbol like the tree, generally

determined as maternal. The bisexuality of the libido is expressed in

its clearest form in the idea of the three witches, who collectively

possessed but one eye and one tooth. This idea is directly parallel to

the dream of a patient, who represented her libido as twins, one of

which is a box, the other a bottle-like object, for eye and tooth

represent male and female genitals. Relative to eye in this connection,

see especially the Egyptian myths: referring to tooth, it is to be

observed that Adonis (fecundity) died by a boar’s tooth, like Siegfried

by Hagen’s spear: compare with this the Veronese Priapus, whose phallus

was bitten by a snake. Tooth in this sense, like the snake, is a

“negative” phallus.

Footnote 543:

Compare Grimm: Vol. II, Chap, iv, p. 802. The same motive in another

application is found in a Low-Saxon legend: Once a young ash tree grew

unnoticed in the wood. Each New Year’s Eve a white knight upon a white

horse rides up to cut down the young shoot. At the same time a black

knight arrives and engages him in combat. After a lengthy conflict, the

white knight succeeds in overcoming the black knight and the white

knight cuts down the young tree. But sometime the white knight will be

unsuccessful, then the ash will grow, and when it becomes large enough

to allow a horse to be tied under it, then a powerful king will come and

a tremendous battle will occur (destruction of the world).

Footnote 544:

Chantepie de la Saussaye: “Lehrbuch der Religionsgeschichte,” Vol. II,

p. 185.

Footnote 545:

Further examples in Frobenius: Ibid., passim.

Footnote 546:

See Jensen: “Gilgameshepos.”

Footnote 547:

In a Schlesian passionale of the fifteenth century Christ dies on the

same tree which was connected with Adam’s sin. Cited from Zöckler:

Ibid., p. 241.

Footnote 548:

For example, animal skins were hung on the sacrificial trees and

afterwards spears were thrown at them.

Footnote 549:

“Geschichte der amerikanischen Urreligionen,” p. 498.

Footnote 550:

Stephens: “Central America” (cited by Müller: Ibid., p. 498).

Footnote 551:

Zöckler: “Das Kreuz Christi,” p. 34.

Footnote 552:

H. H. Bancroft: “Native Races of the Pacific States of North America,”

II, 506. (Cited by Robertson: “Evang. Myths,” p. 139.)

Footnote 553:

Rossellini: “Monumenti dell’ Egitto, etc.” Tom. 3. Tav. 23. (Cited by

Robertson: Ibid., p. 142.)

Footnote 554:

Zöckler: Ibid., p. 7. In the representation of the birth of a king in

Luxor one sees the following: The logos and messenger of the gods, the

bird-headed Thoth, makes known to the maiden Queen Mautmes that she is

to give birth to a son. In the following scene, Kneph and Athor hold the

Crux ansata to her mouth so that she may be impregnated by this in a

spiritual (symbolic) manner. Sharp: “Egyptian Mythology,” p. 18. (Cited

by Robertson: “Evangelical Myths,” p. 43.)

Footnote 555:

The statues of the phallic Hermes used as boundary stones were often in

the form of a cross with the head pointed (W. Payne Knight: “Worship of

Priapus,” p. 30). In Old English the cross is called rod.

Footnote 556:

Robertson (Ibid., p. 140) mentions the fact that the Mexican priests and

sacrificers clothed themselves in the skin of a slain woman, and placed

themselves with arms stretched out like a cross before the god of war.

Footnote 557:

“Indian Antiquities,” VI, 49.

Footnote 558:

The primitive Egyptian cross form is meant: Τ.

Footnote 559:

Zöckler: Ibid., p. 19. The bud is plainly phallic. See the

above-mentioned dream of the young woman.

Footnote 560:

I am indebted for my information about these researches to Professor

Fiechter of Stuttgart.

Footnote 561:

Zöckler: Ibid., p. 33.

Footnote 562:

The sacrifice is submerged in the water, that is, in the mother.

Footnote 563:

Compare later the moon as gathering place of souls (the devouring

mother).

Footnote 564:

Compare here what Abraham has to say in reference to pupilla (“Dreams

and Myths”).

Footnote 565:

Retreat of Rê upon the heavenly cow. In a Hindoo rite of purification,

the penitent must creep through an artificial cow in order to be born

anew.

Footnote 566:

Schultze: “Psychologie der Naturvölker.” Leipzig 1900, p. 338.

Footnote 567:

Brugsch: Ibid., p. 290.

Footnote 568:

One need not be amazed at this formula because it is the animal in us,

the primitive forces of which appear in religion. In this connection

Dieterich’s words (“Mithrasliturgie,” p. 108) take on an especially

important aspect. “The old thoughts come _from below_ in new force in

the history of religion. The revolution _from below_ creates a new life

of religion in primitive indestructible forms.”

Footnote 569:

Dispute between Mary and the Cross in R. Morris: “Legends of the Holy

Rood.” London 1871.

Footnote 570:

A very beautiful representation of the blood-red sun sinking into the

sea.

Footnote 571:

Jesus appears here as branch and bud in the tree of life. Compare here

the interesting reference in Robertson: “Evangelical Myths,” p. 51, in

regard to “Jesus, the Nazarene,” a title which he derives from Nazar or

Netzer = branch.

Footnote 572:

In Greece, the pale of torture, on which the criminal was stretched or

punished, was termed ἑκάτη (Hecate), the subterranean mother of death.

Footnote 573:

Diez: “Etym. Wörterbuch der romanischen Sprachen,” p. 90.

CHAPTER VI

Footnote 574:

Witches easily change themselves into horses, therefore the nail-marks

of the horseshoe may be seen upon their hands. The devil rides on

witch-horses, priests’ cooks are changed after death into horses, etc.

Negelein, _Zeitschrift des Vereines für Volkskunde_, XI, p. 406.

Footnote 575:

Just so does the mythical ancient king Tahmuraht ride upon Ahriman, the

devil.

Footnote 576:

The she-asses and their foals might belong to the Christian sun myth,

because the Zodiacal sign Cancer (Summer solstice) was designated in

antiquity as an ass and its young. (Compare Robertson: “Evangelical

Myths,” p. 19.)

Footnote 577:

Also a centaur.

Footnote 578:

Compare the exhaustive presentation of this theme in Jähn’s “Ross und

Reiter.”

Footnote 579:

Sleipnir is eight-footed.

Footnote 580:

Negelein: Ibid., p. 412.

Footnote 581:

Negelein: Ibid., p. 419.

Footnote 582:

I have since learned of a second exactly similar case.

Footnote 583:

Come, O Dionysus, in thy temple of Elis, come with the Graces into thy

holy temple: come in sacred frenzy with the bull’s foot.

Footnote 584:

Preller: “Griech. Mythologie,” I, I, p. 432.

Footnote 585:

See further examples in Aigremont: “Fuss- und Schuhsymbolik.”

Footnote 586:

Aigremont: Ibid., p. 17.

Footnote 587:

Negelein: Ibid., p. 386.

Footnote 588:

Ample proofs of the Centaurs as wind gods are to be found in E. H.

Meyer: “Indogermanische Mythen,” p. 447.

Footnote 589:

This is an especial motive, which must have something typical in it. My

patient (“Psychology of Dementia Praecox,” p. 165) also declared that

her horses had “half-moons” under their skin, like “little curls.” In

the songs of Rudra of the Rigveda, of the boar Rudra it is said that his

hair was “wound up in the shape of shells.” Indra’s body is covered with

eyes.

Footnote 590:

This change results from a world catastrophe. In mythology the verdure

and the upward striving of the tree of life signify also the

turning-point in the succession of the ages.

Footnote 591:

Therefore the lion was killed by Samson, who later harvested the honey

from the body. The end of summer is the plenteousness of the autumn. It

is a close parallel to the sacrificium Mithriacum. For Samson, see

Steinthal: “Die Sage von Simson,” _Zeitschrift für Völkerpsych._, Vol.

II.

Footnote 592:

The present time is indicated by the head of the lion—because his

condition is strong and impetuous.

Footnote 593:

Time is thought by the wickedest people to be a divinity who deprives

willing people of essential being; by good men it is considered to be

the Cause of the things of the world, but to the wisest and best it does

not seem time, but God.

Footnote 594:

Philo: “In Genesim,” I, 100. (Cited by Cumont: “Textes et Monuments,” I,

p. 82.)

Footnote 595:

Spiegel: “Erân. Altertumskunde,” Vol. II, p. 193. In the writings

ascribed to Zoroaster, Περὶ Φύσεως, the Ananke, the necessity of fate,

is represented by the air. Cumont: Ibid., I, p. 87.

Footnote 596:

Spielrein’s patient (_Jahrbuch_, III, p. 394) speaks of horses, who eat

men, also exhumed bodies.

Footnote 597:

Negelein: Ibid., p. 416.

Footnote 598:

“Fight,” she said, “and fight bravely, for I will not give away an inch

nor turn my back. Face to face, come on if you are a man! Strike home,

do your worst and die! The battle this day is without quarter ... till,

weary in body and mind, we lie powerless and gasping for breath in each

other’s arms.”

Footnote 599:

P. Thomas a Villanova Wegener: “Das wunderbare äussere und innere Leben

der Dienerin Gottes Anna Catherina Emmerich.” Dülmen i. W. 1891.

Footnote 600:

The heart of the mother of God is pierced by a sword.

Footnote 601:

Corresponding to the idea in Psalm xi:2, “For lo, the wicked bend their

bow, they make ready their arrow upon the string, that they may privily

shoot at the upright in heart.”

Footnote 602:

K. E. Neumann: “The Speeches of Gautama Buddha,” translated from the

German collection of the fragments of Suttanipāto of the Pāli-Kanon.

München 1911.

Footnote 603:

With the same idea of an endogenous pain Theocritus (27, 28) calls the

birth throes “Arrows of the Ilithyia.” In the sense of a wish the same

comparison is found in Jesus Sirach 19:12. “When a word penetrates a

fool it is the same as if an arrow pierced his loins.” That is to say,

it gives him no rest until it is out.

Footnote 604:

One might be tempted to say that these were merely figuratively

expressed coitus scenes. But that would be a little too strong and an

unjustifiable accentuation of the material at issue. We cannot forget

that the saints have, figuratively, taught the painful domestification

of the brute. The result of this, which is the progress of civilization,

has also to be recognized as a motive for this action.

Footnote 605:

Apuleius (“Metam.,” Book II, 31) made use of the symbolism of bow and

arrow in a very drastic manner, “Ubi primam sagittam saevi Cupidinis in

ima praecordia mea delapsam excepi, arcum meum en! Ipse vigor attendit

et oppido formido, ne nervus rigoris nimietate rumpatur” (When I pulled

out the first arrow of fierce Cupid that had entered into my inmost

breast, behold my bow! Its very vigor stretches it and makes me fear

lest the string be broken by the excessive tautness).

Footnote 606:

Thus the plague-bringing Apollo. In Old High German, arrow is called

“strala” (_strahlen_ = rays).

Footnote 607:

Spielrein’s patient (_Jahrbuch_, III, p. 371) has also the idea of the

cleavage of the earth in a similar connection. “Iron is used for the

purpose of penetrating into the earth ... with iron man can ... create

men ... the earth is split, burst open, man is divided ... is severed

and reunited. In order to make an end of the burial of the living, Jesus

Christ calls his disciples to penetrate into the earth.”

The motive of “cleavage” is of general significance. The Persian hero

Tishtriya, who also appeared as a white horse, opens the rain lake, and

thus makes the earth fruitful. He is called Tîr = arrow. He was also

represented as feminine, with a bow and arrow. Mithra with his arrow

shot the water from the rock, so as to end the drought. The knife is

sometimes found stuck in the earth. In Mithraic monuments sometimes it

is the sacrificial instrument which kills the bull. (Cumont: Ibid., pp.

115, 116, 165.)

Footnote 608:

The result is doubtful: the body borne down by the weight of the forest

is carried into empty Tartaros: Ampycides denies this: from out of the

midst of the mass, he sees a bird with tawny feathers issue into the

liquid air.

Footnote 609:

Spielrein’s patient also states that she has been shot through by God.

(3 shots:) “then came a resurrection of the spirit.” This is the

symbolism of introversion.

Footnote 610:

This is also represented mythologically in the legend of Theseus and

Peirithoos, who wished to capture the subterranean Proserpina. With this

aim they enter a chasm in the earth in the grove Kolonos, in order to

get down to the underworld; when they were below they wished to rest,

but being enchanted they hung on the rocks, that is to say, they

remained fixed in the mother and were therefore lost for the upperworld.

Later Theseus was freed by Hercules (revenge of Horus for Osiris), at

which time Hercules appears in the rôle of the death-conquering hero.

Footnote 611:

This formula applies most directly to dementia praecox.

Footnote 612:

See Roscher: s. v. Philoktetes, Sp. 2318, 15.

Footnote 613:

When the Russian sun-hero Oleg stepped on the skull of the slain horse,

a serpent came out of it and bit him on the foot. Then he became sick

and died. When Indra in the form of Çyena, the falcon, stole the soma

drink, Kriçanu, the herdsman, wounded him in his foot with his arrow

(“Rigveda,” I, 155; IV, 322).

Footnote 614:

Similar to the Lord of the Grail who guards the chalice, the mother

symbol. The myth of Philoctetes is taken from a more involved

connection, the Hercules myth. Hercules has two mothers, the benevolent

Alcmene and the pursuing Hera (Lamia), from whose breast he has absorbed

immortality. Hercules conquered Hera’s serpent while yet in the cradle;

that is to say, conquered the “terrible mother,” the Lamia. But from

time to time Hera sent to him attacks of madness, in one of which he

killed his children (Lamia motive). According to an interesting

tradition, this deed occurred at the moment when Hercules refused to

perform a great act in the service of Eurystheus. As a result of the

refusal, the libido, in readiness for the work, regressed in a typical

manner to the unconscious mother-imago, which resulted in madness (as

to-day), during which Hercules identifies himself with Lamia (Hera) and

murders his own children. The delphic oracle communicates to him the

fact that he is named Hercules because he owes his immortal fame to

Hera, who through her persecution compelled him to great deeds. It can

be seen that “the great deed” really means the conquering of the mother

and through her to win immortality. His characteristic weapon, the club,

he cuts from the maternal olive tree. Like the sun, he possessed the

arrows of Apollo. He conquered the Nemean lion in his cave, which has

the signification of “the grave in the mother’s womb” (see the end of

this chapter). Then follows the combat with the Hydra, the typical

battle with the dragon; the complete conquering of the mother. (See

below.) Following this, the capture of the Cerynean doe, whom he wounded

with an arrow in the foot. This is what generally happens to the hero,

but here it is reversed. Hercules showed the captured Erymanthian boar

to Eurystheus, whereupon the latter in fear crept into a cask. That is,

he died. The Stymphalides, the Cretan bull, and the man-devouring horse

of Diomedes are symbols of the devastating powers of death, among which

the latter’s relation to the mother may be recognized especially. The

battle for the precious girdle of the Amazon queen Hippolyte permits us

to see once more very clearly the shadow of the mother. Hippolyte is

ready to give up the girdle, but Hera, changing herself into the form of

Hippolyte, calls the Amazons against Hercules in battle. (Compare Horus,

fighting for the head ornament of Isis, about which there is more later.

Chap. 7.) The liberation of Hesione results from Hercules journeying

downwards with his ship into the belly of the monster, and killing the

monster from within after three days labor. (Jonah motive; Christ in the

tomb or in hell; the victory over death by creeping into the womb of the

mother, and its destruction in the form of the mother. The libido in the

form of the beautiful maiden again conquered.) The expedition to Erythia

is a parallel to Gilgamesh, also to Moses, in the Koran, whose goal was

the confluence of the two seas: it is the journey of the sun to the

Western sea, where Hercules discovered the straits of Gibraltar (“to

that passage”: Faust), and with the ship of Helios set out towards

Erythia. There he overcame the gigantic guardian Eurytion (Chumbaba in

the Gilgamesh epic, the symbol of the father), then the triune Geryon (a

monster of phallic libido symbolism), and at the same time wounded Hera,

hastening to the help of Geryon by an arrow shot. Then the robbery of

the herd followed. “The treasure attained with difficulty” is here

presented in surroundings which make it truly unmistakable. Hercules,

like the sun, goes to death, down into the mother (Western sea), but

conquers the libido attached to the mother and returns with the

wonderful kine; he has won back his libido, his life, the mighty

possession. We discover the same thought in the robbery of the golden

apples of Hesperides, which are defended by the hundred-headed dragon.

The victory over Cerberus is also easily understood as the victory over

death by entrance into the mother (underworld). In order to come to his

wife Deianira, he has to undergo a terrible battle with a water god,

Achelous (with the mother). The ferryman Nessus (a centaur) violates

Deianira. With his sun arrows Hercules killed this adversary, but Nessus

advised Deianira to preserve his poisoned blood as a love charm. When

after the insane murder of Iphitus Delphi denied him the speech of the

oracle, he took possession of the sacred tripod. The delphic oracle then

compelled him to become a slave of Omphale, who made him like a child.

After this Hercules returned home to Deianira, who presented him with

the garment poisoned with Nessus’ blood (the Isis snake), which

immediately clung so closely to his skin that he in vain attempted to

tear it off. (The casting of the skin of the aging sun-god; Serpent, as

symbol of rejuvenation.) Hercules then ascended the funeral pyre in

order to destroy himself by fire like the phœnix, that is to say, to

give birth to himself again from his own egg. No one but young

Philoctetes dared to sacrifice the god. Therefore Philoctetes received

the arrows of the sun and the libido myth was renewed with this Horus.

Footnote 615:

Apes, also, have an instinctive fear of snakes.

Footnote 616:

How much alive are still such primitive associations is shown by

Segantini’s picture of the two mothers: cow and calf, mother and child

in the same stable. From this symbolism the surroundings of the

birthplace of the Savior are explained.

Footnote 617:

The myth of Hippolytos shows very beautifully all the typical parts of

the problem: His stepmother Phaedra wantonly falls in love with him. He

repulses her, she complains to her husband of violation; the latter

implores the water god Poseidon to punish Hippolytos. Then a monster

comes out of the sea. Hippolytos’ horses shy and drag Hippolytos to

death. But he is resuscitated by Aesculapius and is placed by the gods

with the wise nymph, Egeria, the counsellor of Numa Pompilius. Thus the

wish is fulfilled; from incest, wisdom has come.

Footnote 618:

Compare Hercules and Omphale.

Footnote 619:

Compare the reproach of Gilgamesh against Ishtar.

Footnote 620:

Spielrein’s patient is also sick from “a snake bite.” _Jahrbuch_, III,

p. 385.

Footnote 621:

The entirely introverted patient of Spielrein uses similar images: she

speaks of “a rigidity of the soul on the cross,” of “stone figures”

which must be “ransomed.”

I call attention here to the fact that the symbolisms mentioned above

are striking examples of Silberer’s “functional category.” They depict

the condition of introversion.

Footnote 622:

W. Gurlitt says: “The carrying of the bull is one of the difficult ἆθλα”

(services) which Mithra performed in the service of freeing humanity;

“somewhat corresponding, if it is permitted to compare the small with

the great, with the carrying of the cross by Christ” (Cumont: “Textes et

Monuments,” I, 72). Surely it is permissible to compare the two acts.

Man should be past that period when, in true barbaric manner, he

haughtily scorned the strange gods, the “dii minorum gentium.” But man

has not progressed that far, even yet.

Footnote 623:

Robertson (“Evangelical Myths,” p. 130) gives an interesting

contribution to the question of the symbol of the carrying of the cross.

Samson carried the “pillars of the gates from Gaza and died between the

columns of the temple of the Philistines.” Hercules, weighted down by

his burden, carried his columns to the place (Gades), where he also died

according to the Syrian version of the legend. The columns of Hercules

mark the western point where the sun sinks into the sea. In old art he

was actually represented carrying the two columns under his arms in such

a way that they exactly formed a cross. Here we perhaps have the origin

of the myth of Jesus, who carries his own cross to the place of

execution. It is worth noting that the three synoptics substitute a man

of the name of Simon from Cyrene as bearer of the cross. Cyrene is in

Libya, the legendary scene upon which Hercules performed the labor of

carrying the columns, as we have seen, and Simon (Simson) is the nearest

Greek name-form for Samson, which in Greek might have been read Simson,

as in Hebrew. But in Palestine it was Simon, Semo or Sem, actually a

name of a god, who represented the old sun-god Semesch, who was

identified with Baal, from whose myth the Samson myth has doubtless

arisen. The god Simon enjoyed especial honor in Samaria. “The cross of

Hercules might well be the sun’s wheel, for which the Greeks had the

symbol of the cross. The sun’s wheel upon the bas-relief in the small

metropolis at Athens contains a cross, which is very similar to the

Maltese cross.” (See Thiele: “Antike Himmelsbilder,” 1898, p. 59.)

Footnote 624:

The Greek myth of Ixion, who was bound to the “four-spoked wheel,” says

this almost without disguise. Ixion first murdered his stepfather, but

later was absolved from guilt by Zeus and blessed with his favor. But

the ingrate attempted to seduce Hera, the mother. Zeus deceived him,

however, allowing the goddess of the clouds, Nephele, to assume Hera’s

form. (From this connection the centaurs have arisen.) Ixion boasted of

his deed, but Zeus as a punishment plunged him into the underworld,

where he was bound to a wheel continually whirled around by the wind.

(Compare the punishment of Francesca da Rimini in Dante and the

“penitents” by Segantini.)

Footnote 625:

Cited from _Zentralblatt für Psychoanalyse_, Jahrgang II, p. 365.

Footnote 626:

The symbolism of death appearing in abundance in dreams has been

emphasized by Stekel (“Sprache des Traumes,” p. 317).

Footnote 627:

Compare the Cassius scene above.

CHAPTER VII

Footnote 628:

A direct unconstrained expression of sexuality is a natural occurrence

and as such neither unbeautiful nor repulsive. The “moral” repression

makes sexuality on one side dirty and hypocritical, on the other

shameless and obtrusive.

Footnote 629:

Compare what is said below concerning the motive of fettering.

Footnote 630:

The sacrilegious assault of Horus upon Isis, at which Plutarch (“De Isis

et Osiris”) stands aghast; he expresses himself as follows concerning

it. “But if any one wishes to assume and maintain that all this has

really happened and taken place with respect to blessed and imperishable

nature, which for the most part is considered as corresponding to the

divine; then, to speak in the words of Aeschylus, ‘he must spit out and

clean his mouth.’” From this sentence one can form a conception of how

the well-intentioned people of ancient society may have condemned the

Christian point of view, first the hanged God, then the management of

the family, the “foundation” of the state. The psychologist is not

surprised.

Footnote 631:

Compare the typical fate of Theseus and Peirithoos.

Footnote 632:

Compare the example given for that in Aigremont: “Fuss- und

Schuhsymbolik.” Also Part I of this book; the foot of the sun in an

Armenian folk prayer. Also de Gubernatis: “Die Tiere in der

Indo-Germanischen Mythologie,” Vol. I, p. 220 ff.

Footnote 633:

Rohde: “Psyche.”

Footnote 634:

Porphyrius (“De antro nympharum.” Quoted by Dieterich: “Mithraslit.,” p.

63) says that according to the Mithraic doctrine the souls which pass

away at birth are destined for winds, because these souls had taken the

breath of the wind into custody and therefore had a similar nature:

“ψυχαῖς δ’ εἰς γένεσιν ἰούσαις καὶ ἀπὸ γενέσεως χωριζομέναις εἰκότως

ἔταξαν ἀνέμους διὰ τὸ ἐφελκεσθαι καὶ αὐτὰς πνεῦμα καὶ οὐσίαν ἔχειν

τοιαύτην—(The souls departing at birth and becoming separated, probably

become winds because of inhaling their breath and becoming the same

substance).

Footnote 635:

In the Mithraic liturgy the generating breath of the spirit comes from

the sun, probably “from the tube of the sun” (see Part I). Corresponding

to this idea, in the Rigveda the sun is called the One-footed. Compare

with that the Armenian prayer, for the sun to allow its foot to rest

upon the face of the suppliant (Abeghian: “Der armenische Volksglaube,”

1899, p. 41).

Footnote 636:

Firmicus Maternus (Mathes., I, 5, 9): “Cui (animo) descensus per orbem

solis tribuitur, per orbem vero lunae praeparatur ascensus” (For which

soul a descent through the disc of the sun is devised, but the ascent is

prepared through the disc of the moon). Lydus (“De mens.,” IV, 3) tells

us that the hierophant Praetextatus has said that Janus despatches the

diviner souls to the lunar fields: τὰς θειοτέρας ψυχὰς ἐπὶ τὴν σεληνικὸν

χόρον ἀποπέμπει. Epiphanius (Haeres LXVI, 52): ὅτι ἐκ τῶν ψυχῶν ὁ δίσκος

[τῆς σελήνης] ἀποπίμπλαται. Quoted by Cumont: “Textes et Monuments,” I,

I, p. 40. In exotic myths it is the same with the moon. Frobenius:

Ibid., p. 352 ff.

Footnote 637:

“The Light of Asia, or The Great Renunciation” (Mahâbhinish-kramana).

Footnote 638:

One sees upon corresponding representations how the elephant presses

into Maya’s head with its trunk.

Footnote 639:

Rank: “The Myth of the Birth of the Hero,” translated by W. White.

Footnote 640:

The speedy dying of the mother or the separation from the mother belongs

to the myth of the hero. In the myth of the swan maiden which Rank has

analyzed very beautifully, there is the wish-fulfilling thought, that

the swan maiden can fly away again after the birth of the child, because

she has then fulfilled her purpose. Man needs the mother only for

rebirth.

Footnote 641:

Indian word for the rustle of the wind in the trees.

Footnote 642: