Footnote 643:
An introjection of the object into the subject in the sense of Ferenczi,
the “gegenwurf” or “widerwurf” (Objektum) of the mystics Eckart and
Böhme.
Footnote 644:
Karl Joël (“Seele und Welt,” Jena 1912) says (p. 153): “Life does not
diminish in artists and prophets, but is enhanced. They are the leaders
into the lost Paradise, which now for the first time becomes Paradise
through rediscovery. It is no more the old dull unity of life towards
which the artist strives and leads, it is the sentient reunion, not the
empty but the full unity, not the unity of indifference but the unity of
difference.” “All life is the raising of the equilibrium and the pulling
backwards into equilibrium. Such a return do we find in religion and
art.”
Footnote 645:
By the primal experience must be understood that first human
differentiation between subject and object, that first conscious placing
of object, which is not psychologically conceivable without the
presupposition of an inner division of the animal “man” from himself, by
which precisely is he separated from nature which is at one with itself.
Footnote 646:
Crêvecoeur: “Voyage dans la Haute Pensylvanie,” I, 362.
Footnote 647:
The dragons of the Greek (and Swiss) legends live in or near springs or
other waters of which they are often the guardians.
Footnote 648:
Compare the discussion above about the encircling and devouring motive.
Water as a hindrance in dreams seems to refer to the mother, longing for
the mother instead of positive work. The crossing of water—overcoming of
the resistance; that is to say the mother, as a symbol of the longing
for inactivity like death or sleep.
Footnote 649:
Compare also the Attic custom of stuffing a bull in spring, the customs
of the Lupercalia, Saturnalia, etc. I have devoted to this motive a
separate investigation, therefore I forego further proof.
Footnote 650:
In the Gilgamesh epic, it is directly said that it is immortality which
the hero goes to obtain.
Footnote 651:
Sepp: “Das Heidentum und dessen Bedeutung für das Christentum,” Vol.
III, 82.
Footnote 652:
Compare the symbolism of the arrow above.
Footnote 653:
This thought is generally organized in the doctrine of pre-existence.
Thus in any case man is his own generator, immortal and a hero, whereby
the highest wishes are fulfilled.
Footnote 654:
Frazer: “Golden Bough,” IV, 297.
Footnote 655:
“Thou seekest the heaviest burden, there findest thou thyself”
(Nietzsche: “Zarathustra”).
Footnote 656:
It is an unvarying peculiarity, so to speak, that in the whale-dragon
myth, the hero is very hungry in the belly of the monster and begins to
cut off pieces from the animal, so as to feed himself. He is in the
nourishing mother “in the presexual stage.” His next act, in order to
free himself, is to make a fire. In a myth of the Eskimos of the Behring
Straits, the hero finds a woman in the whale’s belly, the soul of the
animal, which is feminine (Ibid, p. 85). (Compare Frobenius: Ibid,
passim.)
Footnote 657:
The carrying of the tree played an important part, as is evident from a
note in Strabo X, in the cult of Dionysus and Ceres (Demeter).
Footnote 658:
A text on the Pyramids, which treats of the arrival of the dead Pharaoh
in Heaven, depicts how Pharaoh takes possession of the gods in order to
assimilate their divine nature, and to become the lord of the gods: “His
servants have imprisoned the gods with a chain, they have taken them and
dragged them away, they have bound them, they have cut their throats,
and taken out their entrails, they have dismembered them and cooked them
in hot vessels. And the king consumed their force and ate their souls.
The great gods form his breakfast, the medium gods his dinner, the
little gods his supper—the king consumes everything that comes in his
way. Greedily he devours everything and his magic power becomes greater
than all magic power. He becomes the heir of the power, he becomes
greater than all heirs, he becomes the lord of heaven, he eats all
crowns and all bracelets, he eats the wisdom of every god, etc.”
(Wiedemann: “Der alte Orient,” II, 2, 1900, p. 18). This impossible
food, this “Bulimie,” strikingly depicts the sexual libido in regression
to the presexual material, where the mother (the gods) is not the object
of sex but of hunger.
Footnote 659:
The sacramental sacrifice of Dionysus-Zagreus and the eating of the
sacrificial meat produced the “νέος Διόνυσος” the resurrection of the
god, as plainly appears from the Cretan fragments of the Euripides
quoted by Dieterich (Ibid., p. 105):
ἁγνὸν δὲ βιον τείνων, ἐξ οὐ
Διὸς Ιδαίου μύστης γενόμην
καὶ νυκτιπόλου Ζαγρέως βούτας
τοὺς ὠμοφάγους δαῖτας τελέσας.
(Living a blameless life whereby I became an initiate of the Idaean
Zeus, I celebrated the carnivorous banquet of Zagreus, the wandering
herdsman of the night.)
The mystics took the god into themselves by eating the uncooked meat of
the sacrificial animal.
Footnote 660:
Richter: 14, 14.
Footnote 661:
Thou boy eternal, thou most beautiful one seen in the heavens, without
horns standing, with thy virgin head, etc.
Footnote 662:
Orphic Hymn, 46. Compare Roscher: “Lexicon,” sect. on Iakchos.
Footnote 663:
A winnowing fan used as cradle.
Footnote 664:
A close parallel to this is the Japanese myth of Izanagi, who, following
his dead spouse into the underworld, implored her to return. She is
ready, but beseeches him, “Do not look at me.” Izanagi produces light
with his reed, that is to say, with a masculine piece of wood (the
fire-boring Phallus), and thus loses his spouse. (Frobenius: Ibid., p.
343.) Mother must be put in the place of spouse. Instead of the mother,
the hero produces fire; Hiawatha, maize; Odin, Runes, when he in torment
hung on the tree.
Footnote 665:
Quoted from De Jong: “Das antike Mysterienwesen.” Leiden 1910, p. 22.
Footnote 666:
A son-lover from the Demeter myth is Iasion, who embraces Demeter upon a
thrice-ploughed cornfield. (Bridal couch in the pasture.) For that
Iasion was struck by lightning by Zeus (Ovid: “Metam.,” IX).
Footnote 667:
In a sunless place.
Footnote 668:
Descend into a sunless desert place.
Footnote 669:
Descent into a cave.
Footnote 670:
See Cumont: “Textes et Monuments,” I, p. 56.
Footnote 671:
“Mithraslit.,” p. 123.
Footnote 672:
For example upon a Campana relief in Lovatelli (“Antichi monumenti,”
Roma, 1889, I, IV, Fig. 5). Likewise the Veronese Priapus has a basket
filled with phalli.
Footnote 673:
Compare Grimm: II, IV, p. 899: Either by the caressing or kissing of a
dragon or a snake, the fearful animal was changed into a beautiful woman
whom the hero wins in this way.
Footnote 674:
The mother, the earth, is the distributor of nourishment. The mother in
presexual material has this meaning. Therefore St. Dominicus was
nourished from the breasts of the mother of God. The sun wife, Namaqua,
consists of bacon. Compare with this the megalomanic ideas of my
patient, who asserted: “I am Germania and Helvetia made exclusively from
‘sweet butter’” (“Psychology of Dementia Praecox”).
Footnote 675:
He who achieved divinity through the womb.
Footnote 676:
He who achieved divinity through the womb; he is a serpent, and he was
drawn through the womb of those who were being initiated.
Footnote 677:
The golden serpent is crowded into the breast of the initiates and is
then drawn out through the lowest parts.
Footnote 678:
O Fœtus, he who is in the vagina or womb.
Footnote 679:
Compare the ideas of Nietzsche: “Piercing into one’s own pit,” etc. In a
prayer to Hermes in a London papyrus it is said: ἐλθέ μοι, κύρίε Ἑρμῆ,
ὡς τὰ βρέφη εἰς τὰς κοιλίας τῶν γυναικῶν (Come to me, Lord Hermes, as
the foetus into the womb of the mother). Kenyon: “Greek Papyrus in the
British Museum,” 1893, p. 116; Pap. CXXII, Z. 2 ff. Cited by Dieterich:
Ibid., p. 97.
Footnote 680:
Compare De Jong: Ibid., p. 22.
Footnote 681:
The typical grain god of antiquity was Adonis, whose death and
resurrection was celebrated annually. He was the son-lover of the
mother, for the grain is the son and fructifier of the womb of the earth
as Robertson very correctly remarks (“Evangelical Myths,” p. 36).
Footnote 682:
De Jong: Ibid., p. 14.
Footnote 683:
On a certain night an image is placed lying down in a litter; there is
weeping and lamentations among the people, with beatings of bodies and
tears. After a time, when they have become exhausted from the
lamentations, a light appears; then the priest anoints the throats of
all those who were weeping, and softly whispers, “Take courage, O
initiates of the Redeemed Divinity; you shall achieve salvation through
your grief.”
Footnote 684:
Faust:
“There whirls the press, like clouds on clouds unfolding,
Then with stretched arm swing high the key thou’rt holding!”
Footnote 685:
As an example among many, I mention here the Polynesian Rata myth cited
by Frobenius: Ibid., pp. 64–66: “With a favorable wind the boat was
sailing easily away over the Ocean, when Nganaoa called out one day: ‘O
Rata, here is a fearful enemy who rises up from the Ocean!’ It was an
open mussel of huge dimensions. One shell was in front of the boat, the
other behind it, and the vessel was directly between. The next moment
the horrible mussel would have clapped its shells together and ground
the boat and occupants to pieces in its grip. But Nganaoa was prepared
for this possibility. He grasped his long spear and quickly plunged it
into the belly of the animal so that the creature, instead of snapping
together, at once sank back to the bottom of the sea. After they had
escaped from this danger they continued on their way. But after a while
the voice of the always watchful Nganaoa was again to be heard. ‘O Rata,
once more a terrible enemy rushes upwards from the depths of the ocean.’
This time it was a mighty octopus, whose gigantic tentacles already
surrounded the boat, in order to destroy it. At this critical moment,
Nganaoa seized his spear, and plunged it into the head of the octopus.
The tentacles sank away limp and the dead monster rose to the surface of
the water. Once more they continued on their journey, but a yet greater
danger awaited them. One day the valiant Nganaoa called out, ‘O Rata,
here is a great whale!’ The huge jaws were wide open, the lower jaw was
already under the boat, and the upper one over it. One moment more and
the whale would have devoured them. Now Nganaoa ‘the dragon slayer’
broke his spear into two parts, and at the moment when the whale was
about to devour them, he stuck the two pieces into the jaws of the foe
so that he could not close his jaws. Nganaoa quickly sprang into the
jaws of the great whale (devouring of the hero) and looked into its
belly, and what did he see? There sat both his parents, his father,
Tairitokerau, and his mother, Vaiaroa, who had been gulped down into the
depths of this monster. The oracle has come true. The voyage has come to
its end. Great was the joy of the parents of Nganaoa when they saw their
son. They were convinced that their freedom was at hand. And Nganaoa
resolved upon revenge. He took one of the two pieces from the jaws of
the animal—one was enough to make it impossible for the whale to close
his jaws and so keep a passage free for Nganaoa and his parents. He
broke this part of the spear in two, in order to use them as wood to
produce fire by rubbing. He commanded his father to hold one firmly
below, while he himself managed the upper one, until the fire began to
glimmer (production of fire). Now when he blew this into flames, he
hastened to heat the fatty part (heart) of the belly with the fire. The
monster, writhing with pain, sought help swimming to the nearest land
(journey in the sea). As soon as he reached the sandbank (land) father,
mother and son walked onto the land through the open jaws of the dying
whale (slipping out of the hero).”
Footnote 686:
In the New Zealand Maui myth (quoted by Frobenius: Ibid., p. 66 ff.) the
monster to be conquered is the grandmother Hine-nui-te-po. Maui, the
hero, says to the birds who assist him: “My little friends, now when I
creep into the jaws of the old woman, you must not laugh, but when I
have been in and come out again, from her mouth, then you may greet me
with jubilant laughter.” Then Maui actually creeps into the mouth of the
sleeping old woman.
Footnote 687:
Published and prepared by Julius v. Negelein, in “Relig. Geschichte.”
Vers. u. Vorarb. von Dieterich und Wünsch, Vol. XI. Giessen 1912.
Footnote 688:
Quoted, J. v. Negelein: “Der Traumschlüssel des Jagaddeva,” p. 256.
Footnote 689:
The pine-tree speaks the significant word, “Minne-wawa!”
Footnote 690:
In a fairy tale, the bird comes to the tree which grows upon the grave
of the mother in order to give help.
Footnote 691:
Roscher: s. “Picus,” Sp. 2494, 62. Probably a symbol of rebirth.
Footnote 692:
The father of Picus is called Sterculus or Sterculius, a name which is
clearly derived from stercus = excrementum; he is also said to be the
devisor of manure. The primitive creator who also created the mother did
so in the manner of infantile creation, which we have previously
learned. The supreme god laid an egg, his mother, from which he was
again produced—this is an analogous train of thought.
Footnote 693:
Introversion = to enter the mother; to sink into one’s own inner-world,
or source of the libido, is symbolized by creeping in, passing through,
boring. (Scratching behind the ear = making fire.) Boring into the ear,
scratching with the nails, swallowing serpents. Thus the Buddhist legend
is understandable. When Gautama had spent the whole day sitting in deep
reflection under the sacred tree, at evening he became Buddha, the
illumined one.
Footnote 694:
Compare φαλλός (phallus) above and its etymological connection.
Footnote 695:
Spielrein’s patient received from God three wounds through her head,
breast and eye. “Then there came a resurrection of the Spirit”
(_Jahrbuch_, III, p. 376).
In the Tibetan myth of Bogda Gesser Khan the sun-hero shoots his arrow
into the forehead of the demoniacal old woman, who devours it and spits
it up again. In a Calmuc myth, the hero shoots the arrow into the eye
emitting rays, which is found on the forehead of the bull. Compare with
that the victory of Polyphemus, whose character is signified upon an
Attic vase because with it there is also a snake (as symbol of the
mother. See the explanation of the sacrificium Mithriacum).
Footnote 696:
In the form of the father, for Megissogwon is the demon of the west,
like Mudjekeewis.
Footnote 697:
Compare Deussen: “Geschichte der Philosophie,” Vol. I, p. 14.
Footnote 698:
An analogy is Zeus and Athene. In Rigveda 10, 31, the word of prayer
becomes a pregnant cow. In Persian it is the “Eye of Ahura”; Babylonian
_Nabu_: the word of fate; Persian _vohu mano_: the good thought of the
creator God; in Stoic conceptions, Hermes is _logos_ or world intellect;
in Alexandria the Σοφία, in the Old Testament it is the angel of
Jehovah, or the countenance of God. Jacob wrestled with the angel during
the night at the ford of Jabbok, after he had crossed the water with all
that he possessed. (Night journey on the sea, battle with the night
snake, combat at the ford like Hiawatha.) In this combat, Jacob
dislocated his thigh. (Motive of the twisting out of the arm. Castration
on account of the overpowering of the mother.) This “face” of God was
compared in the old Jewish philosophy to the mystic Metatron, the prince
of the face of God (Josiah 5, 14), who brings “the prayer to God” and
“in whom is the name of God.” The Naassens (Ophits) called the Holy
Ghost the “first word,” the mother of all that lives; the Valentinians
comprehended the descending dove of Pneuma as “the word of the mother
from above, the Sophia.” (Drews: “Christ Myth,” I, pp. 16, 22, 80.) In
Assyria, Gibil, the fire god, had the rôle of Logos. (Tiele: “Assyr.
Gesch.”) In Ephrem, the Syrian writer of hymns, John the Baptist says to
Christ: “A spark of fire in the air waits for thee over the Jordan. If
thou followest it and willst be baptised, then take possession of
thyself, wash thyself, for who has the power to take hold of burning
fire with his hands? Thou, who art wholly fire, have mercy upon me.”
Usener: “Religionsgeschichtliche Untersuchungen.” Cited by Drews: Ibid.,
p. 81.
Footnote 699:
Perhaps the great significance of the name arose from this phantasy.
Footnote 700:
Grimm mentions the legend that Siegfried was suckled by a doe. (Compare
Hiawatha’s first deed.)
Footnote 701:
Compare Grimm’s “Mythology.” Mime or Mîmir is a gigantic being of great
wisdom, “a very old Nature God,” with whom the Norse gods associate.
Later fables make of him a demon and a skilful smith (closest relation
to Wieland). Just as Wotan obtained advice from the wise woman (compare
the quotation from Julius Cæsar about the German matron), so does Odin
go to the brook of Mîmir in which wisdom and judgment lie hidden, to the
spiritual mother (mother-imago). There he requests a drink (drink of
immortality), but no sooner does he receive it than he sacrifices his
eye to the well (death of the sun in the sea). The well of Mîmir points
undoubtedly to the mother significance of Mîmir. Thus Mîmir gets
possession of Odin’s other eye. In Mîmir, the mother (wise giant) and
the embryo (dwarf, subterranean sun, Harpocrates) is condensed;
likewise, as mother, he is the source of wisdom and art. (“Mother-imago”
therefore may be translated as “phantasy” under certain circumstances.)
Footnote 702:
The magic sleep is also present in the Homeric celebration of the
Hierosgamos. (See above.)
Footnote 703:
This is proved by Siegfried’s words:
“Through furious fire
To thee have I fared;
Nor birny nor buckler
Guarded my breast:
The flames have broken
Through to my heart,
My blood doth bound
In turbulent streams;
A raving fire
Within me is kindled.”
Footnote 704:
The cave dragon is the “terrible mother.” In the German legends the
maiden to be rescued often appears as a snake or dragon, and must be
kissed in this form, through which the dragon is changed into a
beautiful woman. A fish’s or a serpent’s tail is attributed to certain
wise women. In the “golden mountain” a king’s daughter was bewitched
into a snake. In the Oselberg near Dinkelsbühl there lives a snake with
a woman’s head and a bunch of keys around her neck. (Grimm.)
Footnote 705:
Faust (II Part):
Doch im Erstarren such ich nicht mein Heil,
Das Schaudern ist der Menschheit bestes Teil;
Wie auch die Welt ihm das Gefühl verteure,
Ergriffen, fühlt er tief das Ungeheure.
Footnote 706:
“Etymol. Wörterbuch der deutschen Sprache,” sub. Hort.
Footnote 707:
“Griechische Etymologie,” sub. κεύθω.
Footnote 708:
Pausanias: I, 18, 7.
Footnote 709:
Ocean, who arose to be the producer of all.
Footnote 710:
Rohde: “Psyche,” IV. Aufl., Vol. I, p. 214.
Footnote 711:
J. Maehly: “Die Schlange im Mythus und Kultus der klassischen Völker,”
1867.
Footnote 712:
Duchesne: “Lib. pontifical.,” I, S. CIX. Cited by Cumont: “Textes et
Monuments,” Vol. I, p. 351.
Footnote 713:
There was a huge dragon on Mount Tarpeius, where the Capitolium stands.
Once a month, with sacrilegious maidens, the priests descended 365 steps
into the hell of this dragon, carrying expiatory offerings of food for
the dragon. Then the dragon suddenly and unexpectedly arose, and, though
he did not come out, he poisoned the air with his breath. Thence came
the mortality of man and the deepest sorrow for the death of the
children. When, for the defence of truth, St. Silvester had had a
conflict with the heathen, it came to this that the heathen said:
“Silvester, go down to the dragon, and in the name of thy God make him
desist from the killing of mankind.”
Footnote 714:
Cited by Cumont: “Textes et Monuments,” Vol. I, p. 351.
Footnote 715:
Like his counterpart, the apocalyptic “son of man,” from whose mouth
proceeds a “sharp two-edged sword.” Rev. i:16. Compare Christ as serpent
and the Antichrist seducing the people. Rev. xx:3. We come across the
same motive of the guardian dragon who pierces women, in the myth from
Van Diemen’s Land: “A horn-back lay in the cavity of a rock, a huge
horn-back! The horn-back was large and he had a very long spear. From
his cavity he espied the women; he saw them dive into the water, he
pierced them with his spear, he killed them, he carried them away. For
some time they were to be seen no longer.” The monster was then killed
by the two heroes. They made fire(!) and brought the women to life
again. (Cited by Frobenius: Ibid., p. 77.)
Footnote 716:
The eyes of the Son of man are like a flame of fire. Rev. i:15.
Footnote 717:
Near the city of Rome there was a certain cavern in which appeared a
dragon of remarkable size, mechanically produced, brandishing a sword in
his mouth, his eyes glittering like gems, fearful and terrible. Hither
came virgins every year, devoted to this service, adorned with flowers,
who were given to him in sacrifice. Bringing these gifts, they
unknowingly descended the steps to a point where, with diabolical
cunning, the dragon was suspended, striking those who came a blow with
the sword, so that the innocent blood was shed. Now, there was a certain
monk who, on account of his good deeds, was well known to Stilico, the
patrician; he killed this dragon as follows: He examined each separate
step carefully, both with a rod and his own hand, until, discovering the
false step, he exposed the diabolical fraud. Then, jumping over this
step, he went down and killed the dragon, cutting him to pieces,
demonstrating that one who could be destroyed by human hand could not be
a divinity.
Footnote 718:
Cited by Cumont: “Textes et Monuments,” I, p. 352.
Footnote 719:
Compare Roscher: “Lexicon,” I, 2, 1885.
Footnote 720:
Out of dark places she rushes on children and women.
Footnote 721:
The triple form also related to the moon (waxing, full, and waning
moon). However, such cosmic relations are primarily projections of
metapsychology.
Footnote 722:
Faust (II Part): The Scene of the mothers: The key belongs to Hecate,
προθυραία, as the guardian of Hades, and psychopompic Divinity. Compare
Janus, Peter and Aion.
Footnote 723:
Attribute of the “terrible mother”: Ishtar has “tormented the horse with
goad and whip and tortured him to death.” (Jensen: “Gilgamesh Epic,” p.
18.) Also an attribute of Helios.
Footnote 724:
Phallic symbol of fear.
Footnote 725:
Murderous weapon as symbol of the fructifying phallus.
Footnote 726:
Plato has already testified to this as a phallic symbol, as is mentioned
above.
Footnote 727:
White-leaved.
Footnote 728:
Far-shooting Hecate.
Footnote 729:
Far-shooting, the far-darting.
Footnote 730:
Goddess of birth.
Footnote 731:
Cited by Roscher: I, 2, Sp. 1909.
Footnote 732:
Hecate.
Footnote 733:
Compare the symbolism in the hymn to Mary of Melk (12th century).
“Santa Maria,
Closed gate
Opened to God’s command—
Sealed fountain,
Barred garden,
Gate of Paradise.”
The same symbolism occurs in an erotic verse:
“Maiden, may I enter with you
Into your rose garden,
There, where the little red roses grow,
Those delicate and tender roses,
With a tree close by,
Whose leaves sway to and fro,
And a cool little brook
Which lies directly beneath it.”
Footnote 734:
Sacrificial cakes offered to the gods.
Footnote 735:
Herzog: “Aus dem Asklepieion von Kos.” _Archiv für
Religionswissenschaft_, Vol. X, H. 2, p. 219 ff.
Footnote 736:
A Mithraic sanctuary was, when at all possible, a subterranean grotto;
often the cavern was merely an artificial one. It is conceivable that
the Christian crypts and subterranean churches are of similar meaning.
Footnote 737:
Compare Schultze: “Die Katakomben,” 1882, p. 9.
Footnote 738:
In the Taurobolia a bull was sacrificed over a grave, in which lay the
one to be consecrated. His initiation consisted in being covered with
the blood of the sacrifice. Also a regeneration and rebirth, baptism.
The baptized one was called _Renatus_.
Footnote 739:
Additional proof in Herzog: Ibid., p. 224.
Footnote 740:
Ibid., p. 225.
Footnote 741:
Ritual sacrificial food offered to the gods.
Footnote 742:
Indeed sacred serpents were kept for display and other purposes.
Footnote 743:
Ritual sacrificial food offered to the gods.
Footnote 744:
Rohde: “Psyche,” chap. 1, p. 244.
Footnote 745:
Vol. I, p. 28.
Footnote 746:
Fick. Compare “Wörterbuch,” I, p. 424.
Footnote 747:
Compare the stable cleaning of Hercules. The stable, like the cavern, is
a place of birth. We find stable and cavern in Mithracism combined with
the bull symbolism, as in Christianity. (See Robertson: “Christ and
Krishna.”) In a Basuto myth, the stable birth also occurs. (Frobenius.)
The stable birth belongs to the mythologic animal fable; therefore the
legend of the conceptio immaculata, allied to the history of the
impregnation of the barren Sarah, appears very early in Egypt as an
animal fable. Herodotus, III, 28, relates: “This Apis or Epaphos is a
calf whose mother was unable to become impregnated, but the Egyptians
said that a ray from heaven fell upon the cow, and from that she brought
forth Apis.” Apis symbolizes the sun, therefore his signs: upon the
forehead a white spot, upon his back a figure of an eagle, upon his
tongue a beetle.
Footnote 748:
According to Philo, the serpent is the most spirited of all animals; its
nature is that of fire, the rapidity of its movements is great and this
without need of any especial limbs. It has a long life and sheds age,
with its skin. Therefore it was inculcated in the mysteries, because it
is immortal. (Maehly: “Die Schlange in Mythologie und Kultus der
klassischen Völker,” 1867, p. 7.)
Footnote 749:
For example, the St. John of Quinten Matsys (see illustration); also two
pictures by an unknown Strassburg master in the Gallery at Strassburg.
Footnote 750:
“And the woman—having a golden cup in her hand full of abominations and
filthiness of her fornication” (Rev. xvii:4). The woman is “drunken with
the blood of the saints and with the blood of the martyrs of Jesus”: a
striking image of the terrible mother (here, cup = genitals). In the
Tibetan myth of Bogda Gesser Khan there is a beetle (treasure attainable
with difficulty), which the demoniac old woman guards. Gesser says to
her: “Sister, never since I was born have you shown me the beetle my
soul.” The mother libido is also the soul. It is significant that the
old woman desired the hero as a husband. (Frobenius.)
Footnote 751:
This is also the significance of the mysteries. Their purpose is to lead
the useless, regressive incestuous libido over the bridges of symbolism
into rational activity, and through that transform the obscure
compulsion of the libido working up from the unconscious into social
communion and higher moral endeavor.
Footnote 752:
An excellent example of this is the description of the orgies of the
Russian sectarian by Mereschkowski, in his book, “Peter the Great and
Alexei.” In the cult of the Asiatic Goddesses of love (Anaïtis, Mylitta,
etc.), prostitution in the temple was an organized institution. The
orgiastic cult of Anâhita (Anaïtis) has been preserved in modern sects,
with the Ali Illâhîja, the so-called “extinguishers of light”; with the
Yezêds and Dushikkurds, who celebrate nocturnal religious orgies which
end in a wild sexual debauch, during which incestuous unions also occur.
(Spiegel: “Erân. Altertumskunde,” II, p. 64.) Further examples are to be
found in the valuable work of Stoll (“Das Sexualleben in der
Völkerpsychologie,” Leipzig 1908).
Footnote 753:
Concerning the kiss of the snake, compare Grimm, II, p. 809. By this
means, a beautiful woman was set free. The sucking refers to the
maternal significance of the snake, which exists along with the phallic.
It is a coitus act on the presexual stage. Spielrein’s insane patient
(_Jahrbuch_, III, p. 344) says as follows: “Wine is the blood of
Jesus.—The water must be blessed, and was blessed by him. The one buried
alive becomes the vineyard. That wine becomes blood—the water is mingled
with ‘childishness’ because God says, ‘become like little children.’
There is also a spermatic water which can be drunken with blood. That
perhaps is the water of Jesus.” Here we find a commingling of all the
various meanings of the way to win immortality. Wiedemann (“Der alte
Orient,” II, 2, p. 18; cited by Dieterich: Ibid., p. 101) asserts that
it is an Egyptian idea that man draws in the milk of immortality by
suckling the breast of a goddess. (Compare with that the myth of
Hercules, where the hero attains immortality by a single draw at the
breast of Hera.)
Footnote 754:
From the writings of the sectarian Anton Unternährer: “Geheimes Reskript
der bernischen Regierung an die Pfarr- und Statthalterämter,” 1821. I
owe the knowledge of this fragment to Rev. Dr. O. Pfister.
Footnote 755:
Nietzsche: “Zarathustra”: “And I also give this parable to you: Not a
few who wished to drive out the devil from themselves, by that lead
themselves into the slough.”
Footnote 756:
Compare the vision of Zosimos.
Footnote 757:
The significance of the communion ritual as a unio mystica with God is
at bottom sexual and very corporeal. The primitive significance of the
communion is that of a Hierosgamos. Therefore in the fragment of the
Attis mysteries handed down by Firmicus it is said that the mystic eats
from the Tympanon, drinks from the Kymbalon, and he confesses: ὑπὸ τὸν
παστὸν ὑπέδυον, which means the same as: “I have entered the bridal
chamber.” Usener (in Dieterich: Ibid., p. 126) refers to a series of
quotations from the patristic literature, of which I mention merely one
sentence from the speeches of Proclus of Constantinople: ἡ παστας εν ἡ ὁ
λογος ενυμφευσατο την σακρα (The bridal chamber in which the Logos has
espoused the flesh). The church is also to some extent the bridal
chamber, where the spirit unites with the flesh, really the Cömeterium.
Irenaeus mentions some more of the initiatory customs of certain gnostic
sects, which were undoubtedly nothing but spiritual weddings. (Compare
Dieterich: Ibid., p. 127 ff.) In the Catholic church, even yet, a
Hierosgamos is celebrated on the installation of a priest. A young
maiden there represents the church as bride.
Footnote 758:
Compare also the phantasies of Felicien Rops: The crucified Priapus.
Footnote 759:
Compare with that the symbolism in Nietzsche’s poem: “Why enticest thou
thyself into the paradise of the old serpent?”
Footnote 760:
“Thus Spake Zarathustra.”
Footnote 761:
Nietzsche himself must have shown at times a certain predilection for
loathsome animals. Compare C. A. Bernoulli: “Franz Oberbeck und
Friedrich Nietzsche,” Vol. I, p. 166.
Footnote 762:
I recall Nietzsche’s dream, which is cited in Part I of this book.
Footnote 763:
The Germanic myth of Dietrich von Bern, who had fiery breath, belongs to
this idea: He was wounded in the forehead by an arrow, a piece of which
remained there fixed; from this, he was called the immortal. In a
similar manner, half of Hrûngnir’s wedge-shaped stone fastened itself in
Thor’s head. See Grimm: “Mythology,” I, p. 309.
Footnote 764:
“Geschichte der Philosophie,” Vol. I, p. 181.
Footnote 765:
Sa tapo atapyata.
Footnote 766:
The Stoic idea of the creative primal warmth, in which we have already
recognized the libido (Part I, Chap. IV), belongs in this connection,
also the birth of Mithra from a stone, which resulted _solo aestu
libidinis_ (through the heat of the libido only).
Footnote 767:
The place of discipline.
Footnote 768:
In the accurate prose translation this passage reads: “There Kâma
developed from him in the beginning” (Deussen: “Gesch. d. Phil.,” Vol.
I, p. 123). Kâma is the libido. “The sages found the root of being in
the non-being, in the heart, searching with introspection.”
Footnote 769:
“Fame and Eternity.”
Footnote 770:
Grimm: “Mythology,” III. The heroes have serpent’s eyes, as do the
kings: ormr î auga. Sigurdr is called Ormr î Auga.
Footnote 771:
Nietzsche’s
“In the green light,
Happiness still plays around the brown abyss.
His voice grows hoarse,
His eye flashes verdigris!”
Footnote 772:
From “The Poverty of the Richest.”
Footnote 773:
Nietzsche’s “Fragments of Dionysus-Dithyrambs.”
“Heavy eyes,
Which seldom love:
But when they love, it flashes out
Like a gold mine
Where a dragon guards the treasure of love.”
Footnote 774:
He is pregnant with the sun.
Footnote 775:
Galatians iii:27 alludes to this primitive idea: “For as many of you as
have been baptized into Christ have _put on_ Christ.”
Footnote 776:
Just as is Mânî so is Marsyas a crucified one. (See Robertson:
“Evangelical Myths,” p. 66.) Both were hung, a punishment which has an
unmistakable symbolic value, because the suspension (“to suffer and fear
in the torment of suspension”) is the symbol of an unfulfilled wish.
(See Freud: “The Interpretation of Dreams.”) Therefore Christ, Odin,
Attis hung on trees (= mother). The Talmudic Jesus ben Pandira
(apparently the earliest historic Jesus) suffered a similar death, on
the eve of a Passover festival in the reign of Alexander Jannaeus
(106–79 B.C.). This Jesus may have been the founder of the “Essenes,” a
sect (see Robertson: “Evang. Myths,” p. 123) which stood in a certain
relation to subsequent Christianity. The Jesus ben Stada identified with
the preceding Jesus, but removed into the second Christian century, was
also hung. Both were first stoned, a punishment which was, so to speak,
a bloodless one like hanging. The Christian church, which spills no
blood, therefore burned. This may not be without significance for a
peculiar ceremony reported from Uganda: “When a king of Uganda wished to
live forever, he went to a place in Busiro, where a feast was given by
the chiefs. At the feast the Mamba Clan was especially held in honor,
and during the festivities a member of this clan was secretly chosen by
his fellows, caught by them, and beaten to death with their fists; no
stick or other weapon might be used by the men appointed to do the deed.
After death, the victim’s body was flayed and the skin made into a
special whip, etc. After the ceremony of the feast in Busiro, with its
strange sacrifice, the king of Uganda was supposed to live forever, but
from that day he was never allowed to see his mother again.” (Quoted
from Frazer: “Golden Bough,” Part IV, p. 415.) The sacrifice, which is
chosen to purchase everlasting life for another, is here given over to a
bloodless death and after that skinned. That this sacrifice has an
absolutely unmistakable relation to the mother—as we already know—is
corroborated very plainly by Frazer.
Footnote 777:
Frazer: “Adonis, Attis, Osiris,” p. 242.
Footnote 778:
Frazer: Ibid., p. 246.
Footnote 779:
Frazer: Ibid., p. 249.
Footnote 780:
Cited by Dieterich in “Mithrasliturgie,” p. 215.
Footnote 781:
The bull, father of the serpent, and the serpent, father of the bull.
Footnote 782:
Another attempt at solution seems to be the Dioscuri motive: The sun
consists of two brothers similar to each other, the one mortal, the
other immortal. This motive is found, as is well known, in the two
Açvins, who, however, are not further differentiated. In the Mithraic
doctrine, Mithra is the father, Sol the son, and yet both are one as ὁ
μέγας θεὸς Ἥελιος Μίθρας. The motive of twins emerges, not infrequently,
in dreams. In a dream, where it is related that a woman had given birth
to twins, the dreamer found, instead of the expected children, a box and
a bottle-like object. Here the twins had male and female significance.
This observation hints at a possible significance of the Dioscuri as the
sun and its re-bearing mother—daughter (?).
Footnote 783:
Among the daughters of the desert.
Footnote 784:
_Zentralblatt für Psychoanalyse_, Vol. II, p. 169.
Footnote 785:
This problem has frequently been employed in the ancient sun myths. It
is especially striking that the lion-killing heroes, Samson and
Hercules, are weaponless in the combat. The lion is the symbol of the
most intense summer heat, astrologically he is the Domicilium Solis.
Steinthal (_Zeitschrift für Völkerpsychologie_, Vol. II, p. 133) reasons
about this in a most interesting manner, which I quote word for word:
“When the Sun-god fights against the summer heat, he fights against
himself; when he kills it, he kills himself. Most certainly! The
Phœnician, Assyrian and Lydian ascribes self-destruction to his sun-god,
for he can comprehend the lessening of the sun’s heat only as a
self-murder. He believed that the sun stood at its highest in the summer
and its rays scorched with destroying heat: thus does the god burn
himself, but he does not die, only rejuvenates himself.—Also Hercules
burns himself, but ascends to Olympus in the flames. This is the
contradiction in the pagan gods. They, as forces of nature, are helpful
as well as harmful to men. In order to do good and to redeem they must
work against themselves. The opposition is dulled, when either of the
two sides of the forces of nature is personified in an especial god, or
when the power of nature is conceived of as a divine personage; however,
each of its two modes of action, the benevolent and the injurious, has
an especial symbol. The symbol is always independent, and finally is the
god himself; and while originally the god worked against himself,
destroyed himself, now symbol fights against symbol, god against god, or
the god with the symbol.”
Certainly the god fights with himself, with his other self, which we
have conceived of under the symbol of mother. The conflict always
appears to be the struggle with the father and the conquering of the
mother.
Footnote 786:
The old Etruscan custom of covering the urn of ashes, and the dead
buried in the earth, with the shield, is something more than mere
chance.
Footnote 787:
Incest motive.
Footnote 788:
Compare the idea of the Phœnix in the Apocalypse of Baruch, Part I of
this book.
CHAPTER VIII
Footnote 789:
The kingdom of the mother is the kingdom of the (unconscious) phantasy.
Footnote 790:
Behind nature stands the mother, in continuation of our earlier
discussions and in the foregoing poem of Hölderlin. Here the mother
hovers before the poet’s mind as a tree, on which the child hangs like a
blossom.
Footnote 791:
Once he called the “stars his brothers.” Here I must call to mind the
remarks in the first part of this work, especially that mystic
identification with the stars: εγω ειμι συμπλανος ὑμιν αστερ (I am a
star who wanders together with you). The separation and differentiation
from the mother, the “individuation” creates that transition of the
subjective into the objective, that foundation of consciousness. Before
this, man was one with the mother. That is to say, with the world as a
whole. At that period man did not know the sun as brother. This occurred
for the first time, when after the resulting separation and placing of
the object, the libido, regressing to the infantile, perceived in that
first state its possibilities and the suspicion of his relationship to
the stars forced itself upon him. This occurrence appears not
infrequently in the introversion psychoses. A young peasant, an ordinary
laboring man, developed an introversion psychosis (Dementia Praecox).
His first feelings of illness were shown by a special connection which
he felt with the sun and the stars. The stars became full of meaning to
him, and the sun suggested ideas to him. This apparently entirely new
perception of nature is met with very often in this disease. Another
patient began to understand the language of birds, which brought him
messages from his beloved (mother). Compare Siegfried.
Footnote 792:
The spring belongs to the idea as a whole.
Footnote 793:
This idea expresses the divine-infantile blessedness, as in Hyperion’s
“Song of Fate.”
“You wander above there in the light
Upon soft clouds, blessed genii!
Shining breezes of the gods
Stir you gently.”
Footnote 794:
This portion is especially noteworthy. In childhood everything was given
him, and man is disinclined to obtain it once more for himself, because
it is won only through “toil and compulsion”: even love costs trouble.
In childhood the well of the libido gushed forth in bubbling fulness. In
later life it involves hard work to even keep the stream flowing for the
onward striving life, because with increasing age the stream has a
growing inclination to flow back to its source, if effectual mechanisms
are not created to hinder this backward movement or at least to organize
it. In this connection belongs the generally accepted idea, that love is
absolutely spontaneous; only the infantile type of love is something
absolutely spontaneous. The love of an adult man allows itself to be
purposefully directed. Man can also say “I will love.” The heights of
culture are conditioned by _the capacity for displacement of the
libido_.
Footnote 795:
Motive of immortality in the fable of the death of Empedocles. Horace:
_Deus immortalis haberi—Dum cupit Empedocles ardentem frigidus
Aetnam—Insiluit_ (Empedocles deliberately threw himself into the glowing
Aetna because he wanted to be believed an immortal god).
Footnote 796:
Compare the beautiful passage in the journey to Hades of Odysseus, where
the hero wishes to embrace his mother.
“But I, thrilled by inner longing,
Wanted to embrace the soul of my departed mother.
Three times I endeavored, full of passionate desire for the embrace:
Three times from my hands she escaped
Like nocturnal shades and the images of dreams,
And in my heart sadness grew more intense.” (“Odyss.,” XI, 204.)
The underworld, hell, is indeed the place of unfulfilled longing. The
Tantalus motive is found through all of hell.
Footnote 797:
Spielrein’s patient (_Jahrbuch_, III, p. 345) speaks in connection with
the significance of the communion of “the water mixed with childishness;
spermatic water, blood and wine.” P. 368 she says: “The souls fallen
into the water are saved by God, they fall into the deep abyss—The souls
were saved by the son of God.”
Footnote 798:
The φάρμακον ἀθανασίας, the drink of Soma, the Haoma of the Persians,
might have been made from Ephedra vulgaris. Spiegel: “Erân.
Altertumskunde,” I, p. 433.
Footnote 799:
Like the heavenly city in Hauptmann’s “Hannele”:
“Salvation is a wonderful city,
Where peace and joy never end,
Its houses are marble, its roofs are gold,
But wine flows in silver fountains,
Flowers are strewed upon the white, white streets,
Continually from the towers sound the wedding bells.
Green as May are the battlements, shining with the light of early
morning.
Giddy with butterflies, crowned with roses.
· · · · ·
There below, hand in hand,
The festive people wander through the heavenly land,
The wide, wide sea is filled with red, red wine,
They plunge in with shining bodies!
They plunge into the foam and the splendor,
The clear purple covers them entirely,
And they exulting arise from the flood,
Thus they are washed by Jesus’ blood.”
Footnote 800:
Richter: 15, 17.
Footnote 801:
Prellwitz: “Griech. Etym.,” s. σκήπτω.
Footnote 802:
Of the father.
Footnote 803:
Fate.
Footnote 804:
Chances and fates.
Footnote 805:
This was really the purpose of all mysteries. They create symbolisms of
death and rebirth for the practical application and education of the
infantile libido. As Frazer (“The Golden Bough,” I, p. 442) points out,
exotic and barbaric peoples have in their initiatory mysteries the same
symbolism of death and resurrection, just as Apuleius (“Metam.,” XI, 23)
says of the initiation of Lucius into the Isis mysteries: “Accessi
confinium mortis et calcato Proserpinae limine per omnia vectus elementa
remeavi” (I have reached the confines of death and trodden the threshold
of Proserpina; passing through all the elements, I have returned).
Lucius died figuratively (ad instar voluntariae mortis) and was born
anew (renatus).
Footnote 806:
This does not hinder the modern neurasthenic from making work a means of
repression and worrying about it.
Footnote 807:
Compare Genesis xlix: 17: “Dan shall be a serpent by the way, an adder
in the path, that biteth the horse heels, so that his rider shall fall
backward.”
Footnote 808:
Compare with this the Egyptian representation of the Heaven as woman and
cow.
Footnote 809:
Freud: “Formulierungen über die zwei Prinzipien des psychischen
Geschehens,” 1912 _Jahrbuch_, p. 1 ff.
Footnote 810:
This form of question recalls the well-known Indian symbol of the
world-bearing animal: an elephant standing upon a tortoise. The elephant
has chiefly masculine-phallic significance and the tortoise, like every
shell animal, chiefly feminine significance.
Footnote 811:
_Zentralblatt für Psychoanalyse_, Vol. II, p. 171.
Footnote 812:
The neurotic Don Juan is no evidence to the contrary. That which the
“habitué” understands by love is merely an infirmity and far different
from that which love means!
Footnote 813:
Spiegel: “Erân. Altertumskunde,” II, 667.
Footnote 814:
Freud: “Eine Kindheitserinnerung des Leonardo da Vinci,” p. 57: “The
almighty, just God and benevolent nature appear to us as a great
sublimation of father and mother, rather than revivals and reproductions
of the early childish ideas of them. Religiousness leads biologically
back to the long-continued helplessness and need of the offspring of
man, who, when later he has recognized his real loneliness, and weakness
against the great powers of life, feels his condition similar to that of
childhood, and seeks to disavow this forlorn state by regressive renewal
of the infantile protective powers.”
Footnote 815:
Nietzsche: “Fröhliche Wissenschaft,” Aphorism 157. “Mentiri—give
heed!—he muses: immediately he will have a lie prepared. This is a stage
of culture, upon which whole peoples have stood. One should ponder over
what the Romans meant by mentiri!” Actually the Indo-Germanic root
_méntis_, men, is the same for mentiri, memini and mens. See Walde:
“Lat. Etym.,” sub. mendax, memini und mens.
Footnote 816:
See Freud: _Jahrbuch_, Vol. III, p. 60.
Footnote 817:
Bundehesh, XV, 27. The bull Sarsaok was sacrificed at the destruction of
the world. But Sarsaok was the originator of the race of men: he had
brought nine of the fifteen human races upon his back through the sea to
the distant points of the compass. The primitive bull of Gayomart has,
as we saw above, most undoubtedly female and maternal significance on
account of his fertility.
Footnote 818:
If for Silberer the mythological symbolism is a process of cognition on
the mythological stage (_Jahrbuch_, Vol. III, p. 664), then there
exists, between this view and mine, only a difference of standpoint,
which determines a different manner of expression.
Footnote 819:
This series of representations begins with the totem meal.
Footnote 820:
Taurus is astrologically the Domicilium Veneris.
Footnote 821:
There comes from the library of Asurbanipal an interesting
Sumeric-Assyrian fragment (Cuneiform Inscr., I, IV, 26, 6. Quoted by
Gressmann: “Altorient. Text. und Bild.,” I, p. 101):
“To the wise man he said:
A lamb is the substitute for a man.
He gives a lamb for his life,
He gives the heads of lambs for the heads of men,” etc.
Footnote 822:
Compare the remarkable account in Pausanias: VI, 17, 9 ff. “While
sleeping, the sperma of Zeus has flowed down upon the earth; in time has
arisen from this a demon, with double generative organs; that of a man,
and that of a woman. They gave him the name of Agdistis. But the gods
changed Agdistis and cut off the male organs. Now when the almond tree
which sprang forth from this bore ripe fruit, the daughter of the
spring, Sangarios, took of the fruit. When she placed it in her bosom,
the fruit disappeared at once; but she found herself pregnant. After she
had given birth to the child, a goat acted as protector: when he grew
up, he was of superhuman beauty, so that Agdistis fell in love with the
boy. His relatives sent the full-grown Attis to Pessinus, in order to
marry the king’s daughter. The wedding song was beginning when Agdistis
appeared and in delirium Attis castrated himself.”
Footnote 823:
Beloved of the mother of the gods, inasmuch as the Cybeline Attis sheds
his human shape in this way and stiffens into this tree trunk.
Footnote 824:
Firmicus: “De error. prof. rel.,” XXVIII. Quoted by Robertson: “Evang.
Myths,” p. 136, and Creuzer: “Symbolik,” II, 332.
Footnote 825:
Pentheus, as a hero with a serpent nature; his father was Echion, the
adder.
Footnote 826:
The typical sacrificial death in the Dionysus cult.
Footnote 827:
In the festival processions they wore women’s clothes.
Footnote 828:
In Bithynia Attis was called πάπας (papa, pope) and Cybele, Mã. In the
early Asiatic religions of this mother-goddess, there existed fish
worship and prohibition against fish as food for the priests. In the
Christian religion, it is noteworthy that the son of Atargatis,
identified with Astarte, Cybele, etc., is called Ἰχθύς (Creuzer:
“Symbolik,” II, 60). Therefore, the anagram of the name of Christ =
ΙΕΣΟΥΣ ΧΡΙΣΤΟΣ ΘΕΟΥ ΥΙΟΣ ΣΩΤΕΡ = ΙΧΘΥΣ.
Footnote 829:
Spiegel: “Erân. Altertumskunde,” 2, 76.
Footnote 830:
A. Nagel: “Der chinesische Küchengott Tsau-kyun.” _Archiv für
Religionswissenschaft_, XI, 23 ff.
Footnote 831:
In Spiegel’s “Parsigrammatik,” pp. 135, 166.
Footnote 832:
Porphyrius says: ὡς καὶ ὁ ταῦρος δημιουργὸς ὡν ὁ Μίθρας καὶ γενέσεως
δεσπότης (As the bull is the Creator, Mithra is the Lord of birth).
Footnote 833:
The death of the bull is voluntary and involuntary. When Mithra
strangles the bull, a scorpion bites the bull in the testicles (autumn
equinox).
Footnote 834:
Benndorf: “Bildwerke des Lateran Museum,” No. 547.
Footnote 835:
“Textes et Monuments,” I, 182.
Footnote 836:
In another place Cumont speaks of “the sorrowful and almost morbid grace
of the features of the hero.”
Footnote 837:
Infantilism is merely the result of the much deeper state of
introversion of the Christian in contrast to the other religions.
Footnote 838:
The libido nature of the sacrificed is unquestionable. In Persia, a ram
helped the first people to the first sin, cohabitation: it is also the
first animal which they sacrificed (Spiegel: “Erân. Altertumskunde,”
Vol. I, p. 511). The ram is the same as the paradisical serpent, which
was Christ according to the Manichaean version. The ancient Meliton of
Sardes taught that Christ was a lamb, similar to the ram in the bush,
which Abraham sacrificed in place of his son. Here the bush is analogous
to the cross (Fragment V, quoted by Robertson: Ibid).
Footnote 839:
See above. “Blood bridegroom of the mother.” From Joshua v: 2 we learn
that Joshua again instituted the circumcision and redemption of the
first-born: “With this he must have substituted for the sacrifice of
children, which earlier it was the custom to offer up to Jehovah, the
sacrifice of the male foreskin” (Drews: “Christusmythe,” I, p. 47).
Footnote 840:
See Cumont: Ibid., p. 100.
Footnote 841:
The Zodiacal sign of the sun’s greatest heat.
Footnote 842:
This solution apparently concerns only the dogmatic symbolism. I merely
intimate that this sacrificial death was related to a festival of
vegetation or of Spring, from which the religious legend originated. The
folk customs contain in variations these same fundamental thoughts.
(Compare with that Drews: “Christusmythe,” I, p. 37).
Footnote 843:
A similar sacrificial death is that of Prometheus. He was chained to a
rock. In another version his chains were drawn through a pillar, which
hints at the enchainment to a tree. That punishment was his which Christ
took upon himself willingly. The fate of Prometheus therefore recalls
the misfortune of Theseus and Peirithoos, who remain bound to the rock,
the chthonic mother. According to Athenaeus, Jupiter commanded
Prometheus, after he had freed him, to wear a willow crown and an iron
ring, by which his lack of freedom and slavery was symbolically
represented. (Phoroneus, who in Argos was worshipped as the bringer of
fire, was the son of Melia, the ash, therefore tree-enchained.)
Robertson compares the crown of Prometheus to the crown of thorns of
Christ. The devout carry crowns in honor of Prometheus, in order to
represent the captivity (“Evangelical Myths,” p. 126). In this
connection, therefore, the crown means the same as the betrothal ring.
These are the requisites of the old Hierosgamos with the mother; the
crown of thorns (which is of Egyptian derivation according to Athenaeus)
has the significance of the painful ascetic betrothal.
Footnote 844:
Hecate.
Footnote 845:
The spear wound given by Longinus to Christ is the substitute for the
dagger thrust in the Mithraic bull sacrifice: “The jagged tooth of the
brazen wedge” was driven through the breast of the enchained and
sacrificed Prometheus (Aeschylus: “Prometheus”).
Footnote 846:
Mention must also be made of the fact that North German mythology was
acquainted with similar thoughts regarding the fruitfulness of the
sacrificial death on the mother: Through hanging on the tree of life,
Odin obtained knowledge of the Runes and the inspiring, intoxicating
drink which invested him with immortality.
Footnote 847:
I have refrained in the course of this merely orienting investigating
from referring to the countless possibilities of relationship between
dream symbolism and the material disclosed in these connections. That is
a matter of a special investigation. But I cannot forbear mentioning
here a simple dream, the first which a youthful patient brought to me in
the beginning of her analysis. “She stands between high walls of snow
upon a railroad track with her small brother. A train comes, she runs
before it in deadly fear and leaves her brother behind upon the track.
She sees him run over, but after the train has passed, the little fellow
stands up again uninjured.” The meaning of the dream is clear: the
inevitable approach of the “impulse.” The leaving behind of the little
brother is the repressed willingness to accept her destiny. The
acceptance is symbolized by the sacrifice of the little brother (the
infantile personality) whose apparently certain death becomes, however,
a resurrection. Another patient makes use of classical forms: she
dreamed of a mighty eagle, which is wounded in beak and neck by an
arrow. If we go into the actual transference phantasy (eagle =
physician, arrow = erotic wish of the patient), then the material
concerning the eagle (winged lion of St. Mark, the past splendor of
Venice; beak = remembrances of certain perverse actions of childhood)
leads us to understand the eagle as a composition of infantile memories,
which in part are grouped around the father. The eagle, therefore, is an
infantile hero who is wounded in a characteristic manner on the phallic
point (beak). The dream also says: I renounce the infantile wish, I
sacrifice my infantile personality (which is synonymous with: I paralyze
it, castrate the father or the physician). In the Mithra mysteries, in
the introversion the mystic himself becomes ἀετός, the eagle, this being
the highest degree of initiation. The identification with the
unconscious libido animal goes very far in this cult, as Augustine
relates: “alii autem sicut aves alas percutiunt vocem coracis imitantes,
alii vero leonum more fremunt” (Some move the arms like birds the wings,
imitating the voice of the raven, some groan like lions).
Footnote 848:
Miss Miller’s snake is green. The snake of my patient is also green. In
“Psychology of Dementia Praecox,” p. 161, she says: “Then a little green
snake came into my mouth; it had the finest, loveliest sense, as if it
had human understanding; it wanted to say something to me, almost as if
it had wished to kiss me.” Spielrein’s patient says of the snake: “It is
an animal of God, which has such wonderful colors, green, blue and
white. The rattlesnake is green; it is very dangerous. The snake can
have a human mind, it can have God’s judgment; it is a friend of
children. It will save those children who are necessary for the
preservation of human life” (_Jahrbuch_, Vol. III, p. 366). Here the
phallic meaning is unmistakable. The snake as the transformed prince in
the fairy tale has the same meaning. See Riklin: “Wish Fulfilment and
Symbolism in Fairy Tales.”
Footnote 849:
A patient had the phantasy that she was a serpent which coiled around
the mother and finally crept into her.
Footnote 850:
The serpent of Epidaurus is, in contrast, endowed with healing power.
_Similia similibus._
Footnote 851:
This Bleuler has designated as Ambivalence or ambitendency. Stekel as
“Bi-polarity of all psychic phenomena” (“Sprache des Traumes,” p. 535).
Footnote 852:
I am indebted for permission to publish a picture of this statuette to
the kindness of the director of the Veronese collection of antiques.
Footnote 853:
The “Deluge” is of one nature with the serpent. In the Wöluspa it is
said that the flood is produced when the Midgard serpent rises up for
universal destruction. He is called “Jörmungandr,” which means,
literally, “the all-pervading wolf.” The destroying Fenris wolf has also
a connection with the sea. Fen is found in Fensalir (Meersäle), the
dwelling of Frigg, and originally meant sea (Frobenius: Ibid., p. 179).
In the fairy stories of Red Riding Hood, a wolf is substituted in place
of a serpent or fish.
Footnote 854:
Compare the longing of Hölderlin expressed in his poem “Empedocles.”
Also the journey to hell of Zarathustra through the crater of the
volcano. Death is the entrance into the mother, therefore the Egyptian
king, Mykerinos, buried his daughter in a gilded wooden cow. That was
the guarantee of rebirth. The cow stood in a state apartment and
sacrifices were brought to it. In another apartment near the cow were
placed the images of the concubines of Mykerinos (Herodotus, II, p. 129
f).
Footnote 855:
Kluge: “Deutsche Etymologie.”
Footnote 856:
The whistling and snapping is a tasteless, archaic relic, an allurement
for the theriomorphic divinity, probably also an infantile reminiscence
(quieting the child by whistling and snapping). Of similar significance
is the roaring at the divinity. (“Mithr. Lit.,” p. 13): “You are to look
at him and give forth a long roar, as with a horn, using all your
breath, pressing your sides, and kiss the amulet ... etc.” “My soul
roars with the voice of a hungry lion,” says Mechthild von Magdeburg.
“As the hart panteth after the water brooks, so panteth my soul after
God.”—_Psalms_ xlii: 2. The ceremonial custom, as so often happens, has
dwindled into a figure of speech. Dementia praecox, however, revivifies
the old custom, as in the “Roaring miracle” of Schreber. See the
latter’s “Denkwürdigkeiten eines Nervenkranken,” by which he demands
that God, i.e. the Father, so inadequately oriented with humanity, take
notice of his existence.
The infantile reminiscence is clear, that is, the childish cry to
attract the attention of the parent to himself; the whistling and
smacking for the allurement of the theriomorphic attribute, the “helpful
animal.” (See Rank: “The Myth of the Birth of the Hero.”)
INDEX
Abegg, 182
Abélard, 16
Abraham, 6, 29, 143, 151, 162
Activity, displaced rhythmic, 160
Adaptation to environment, 14
Agni, 164, 185
Agriculture, 173
Aitareyopanishad, 178
Ambitendency, 194
Amenhotep IV, 106
Analogy, importance of, 156
Analysis of dreams, 9
Antiquity, brutality of, 258
Anxiety, representations of, 292
Arnold, Sir Edwin, 273, 355
Art, instinct of, 145
first, 177
Asceticism, 91
Asterius, Bishop, 375
Augustine, 90, 114
Autismus, 152
Autoerotism, 176
Autonomy, moral, 262
Avenarius, R., 146
Aztec, 205
Baldwin, Mark, 17
Baptism, 357
Bergerac, Cyrano de, 43, 60, 119
Bergson, Henri, 314
Bertschinger, 203
Bhagavad-Gîtâ, 195
Bingen, Hildegarde von, 101
Bleuler, Prof., 152, 194
“Book of the Dead, Egyptian,” 278, 289, 314
Boring, act of, 157, 177
Bousset, 402
Brihadâranyaka-Upanishad, 174, 178, 313, 466
Bruno, Giordano, 25
Buddha, 273, 323, 344, 355
Bundehesh, 277
Burckhardt, Jacob, 40, 83
Byron’s “Heaven and Earth,” 117
Cæsar, Julius, 317
Cannegieter, 281
Causation, law of, 59
Cave worship, 375
Chidher, 216, 219
Child, development of, 461
Childhood, valuations, 211
Children, analysis of, 207
regression in, 462
Christ, 30, 90, 135, 185, 217, 219, 225, 245, 252, 278, 344, 357, 372
and Antichrist, 403
death and resurrection, 449
sacrifice of, 475
Christianity, 78, 80, 85, 255
Chrysostomus, John, 113
Cicero, 136
City, mother symbolism of, 234, 241
Cohabitation, continuous, 236, 298
Coitus play, 167
wish, meaning of, 339
Communion cup, 410
Complex, 37
law of return, 56, 67
mass, 43
mother, 208
nuclear, 195
of representation, 70, 76, 95
Compulsion, unconscious, 454
Condensation, 6
Conflict, internal, 196, 328
Consciousness, birth of, 361
Creation, by means of thought, 58, 62
ideal, 64
from introversion, 416, 456
from mother, 286, 371
through sacrifice, 466
Creuzer, 268
Cross, 264, 278
meaning of, 296
Cult, Father-Son, 166
Earth, 173
Cumont, Franz, 83, 221, 225, 450, 473
Cyrano de Bergerac, 43, 60, 119, 317
Dactyli, 132
Death, fear of, 304, 434
phantasies, 117
voluntary, 423
wish for, 320, 419
Dementia præcox, 141, 159, 461
Destiny of man, 390, 427
Deussen, 415, 466
Dieterich, 376, 450
Dismemberment, motive of, 267
Displaced rhythmic activity, 160
Domestication of man, 267, 304
Dragon, psychologic meaning, 402, 410
Dream, analysis, 9
interpretation of, 8
Nietzsche, 28
regression, 26
sexual assault, 10
sexual language of, 433
source of, 9
symbolism, 8, 12, 233
Drews, 147
Drexler, 275
Eleusinian mysteries, 373
Emmerich, Katherine, 322
Erman, 106
Erotic fate, 117
impression, 54, 67
Eusebius of Alexandria, 114
Evolution, 144
Fairy tales, interpretation of, 281
Family, separation from, 344
Fasting, 369
Father, 62, 98, 293
Imago, 55
transference, 71
Faust, 68, 88, 130, 181, 231, 245, 250, 283, 305, 349
Fear, as forbidden desire, 389
Ferenczi, 47, 146
Ferrero, Guglielmo, 34
Finger sucking, 177
Firdusi, 315
Fire, onanistic phase of, 174
preparations of, 163, 165, 172
sexual significance, 167, 172
Firmicus, 379, 419
Flournoy, 37
France, Anatole, 15, 37
Francis of Assisi, 97
Frazer (“Golden Bough”), 367, 478
Freud, Sigmund, 12, 26, 29, 35, 37, 67, 71, 73, 81, 133, 139, 151, 189,
232, 281, 367, 421, 459
interpretation of the dream, 3
“Leonardo da Vinci,” 7
source of the dream, 9
Frobenius, 237, 275, 280, 436
Galileo, 146
Gilgamesh, 365
God, as creator and destroyer, 70
as sun, 127
“becoming one with,” 96
crucified, 295
fertilizing, 348
love of, 200
of creation, 69, 394
vs. erotic, 94
Goethe, 417
Gunkel, 286
Hand, erotic use of, 176
symbolism of, 206
Hartmann, 198
Hauptmann, Gerhart, 330
Hecate, mysteries of, 403
Heine, 353
Helios, 96, 110, 221
Herd instinct, 201
Hero, 32, 191, 200, 379
as wanderer, 231
betrayal of, 38
birth of, 356
psychologic meaning, 135
sacrifice of, 452
teleological meaning, 347
Herodotus, 290
Herzog, 408
Hesiod, 147
Hiawatha, song of, 346
Hierosgamos, 274, 376
Hölderlin, 182, 435, 436, 437, 440, 442, 443, 444, 445, 448, 452
Homosexuality, 34
Honegger, 108, 154
Humboldt, 349
Hypnagogic vision, 197
Idea, independence of, 84
Iliad, 274
Imago, Father, 55
Immortality, 227, 427
Incest barrier, 72, 100, 266, 458, 461
phantasy, 3, 63, 404
problem, 171, 195, 230, 250, 289, 364, 454, 463
Incestuous component, 172
Independence, battle for, 344
Infantilism, 319, 431, 479
Inman, 184, 236
Introjection, 146
Introversion, 37, 50, 98, 193, 201, 329, 367, 415
hysterical, 151
willed, 336
Isis, 96, 264
Jaehns, 311
James, William, 21
Janet, Pierre, 142
Jensen, 225
Jew, Wandering, 215, 225
Job, Book of, 58, 60, 68, 326
Jodl, 17
Joël, Karl, 360
Jones, 6
Kathopanishad, 130
Kepler, 25
Kluge, 409
Koran, 216
Kuhn, Adalbert, 162
Kulpe, 21
Laistner, 281
Lajard, 229
Lamia, 280
Language, 15
vs. Speech, 16
Legends, Judas, 37
Lenclos, Ninon de, 4
Libido, 20, 47, 67, 71, 78, 94, 96, 101, 120, 128, 157, 193, 228, 249
as hero, 417
definition of, 135
descriptive conception, 144
desexualized, 149
genetic conception, 144
in opposition, 292, 308, 329
in resistance, 422
introverting, 415
liberation of, 420
mother, 289, 469, 474
repressed objects of, 203
transference of, 368
transformation of, 171
Licentiousness, 258
Life, fear of, 335
natural conception of, 343
Lilith, 279
Logos, 63
Lombroso, 212
Longfellow’s “Hiawatha,” 346
Lord’s Supper, 372
Love, 193
infantile, 431
Lucius, 106
Macrobius, 226, 314
Maeder, 6
Maeterlinck, 64
Magdeburg, Mechthild von, 190, 314
Manilius, 182
Mary, 283, 302
Matthew, Gospel of, 92
Maurice, 297
Mauthner, Franz, 19
Maya, 283
Mayer, Robert, 138
Mead, 109
Meliton, 113
Mereschkowski, 403
Messiah, 79
Miller, Miss Frank, 41
Milton, 52
Mind, archaic tendencies, 35
infantile, 36
Mithra, 104, 110, 217, 221, 245, 278, 293, 372, 450, 471
Mithracism, 78, 82, 85, 89, 96, 101, 108, 221, 225, 269, 314
Moral autonomy, 262
Mother, 98, 230, 241, 283
heavens as, 301, 456
imago, 250, 303, 319
libido, 469, 474
longing for, 335, 371, 428
love, 338
of humanity, 201
terrible, 196, 202, 243, 267, 280, 364, 405
transference, 71
twofold, 356, 387, 428
wisdom of, 452
Motive of dismemberment, 267
embracing and entwining, 272
Mörike, 11, 354
Mouth, erotic importance of, 176
as instrument of speech, 176
Müller, 295
Music, origin of, 165
Mysticism, 101
Mythology, 24, 240
Hindoo, 128
Myths, as dream images, 29
of rebirth, 272
religious, 262
Nakedness, cult of, 412
Naming, importance of, 208
Narcissus state, 337
Neuroses, hysteria and compulsion, 142
Nietzsche, 16, 23, 28, 72, 102, 104, 195, 327, 328, 337, 345, 414, 417,
418, 420, 423, 434, 447
on dreams, 28
Nodfyr, 166
Oedipus, 3, 202
Oegger, Abbi, 37
Onanism, 158, 175, 186
Osiris, 264, 436
Ovid, 325, 373, 469
“Paradise Lost,” 52
Paranoia, 140
Paranoidian mechanism, 73
Pausanias, 274
Persecution, fear of, 332
Personality, dissociated, 37
Peter, 221, 222
Pfister, 6, 56
Phallic, cult, 33
symbolism, 228, 248, 310
Phallus, 105, 132
negative, 334
Sun, 108
Phantasy, how created, 31
infantile, 462
onanistic, 175
sexual, 140
source of, 32, 460
thinking, 22
Philo of Alexandria, 113, 315
Pick, 37
Pindar, 325
Plato, 147, 388
Symposium, 34, 298
Plotinus, 147
Plutarch, 311, 375, 436
Poe, 66
Polytheism, 106
Pope, Roman, 200
Preiswerk, Samuel, 378
Presexual stage, 161, 171, 369
Primitive, reduction to, 259
Procreation, self, 358
Projection, 73
Prometheus, 162
Psychic energy, 142
Psychoanalysis, 75, 421
object of, 479
Psychoanalytic thinking, 257
Psychology, unconscious, 197
Psychopathology, 50
Ramayana, 239
Rank, 6, 12, 29, 356
“Raven, The,” 66
Reality, adaptation to, 461
corrective of, 146, 261
function of, 144, 150, 416
principle of, 146
Rebirth, 240, 251, 272, 351
battle for, 364
Regression, 26, 27, 172, 173
to the mother, 369
Religion, benefits of, 99
and morality, 85
as a pose, 82, 260
sexuality, 78
source of, 474
vs. orgies, 412
Renan, 127
Renunciation, 444
Repression, 6, 67, 73, 150, 161, 342
Resistance, 196
Resistance to primitive sexuality, 156
Revelation, 111, 244
Rhythm, sexual, 165
Rigveda, 165, 247, 367, 393, 415, 416, 456, 465
Riklin, 6, 29, 281
Robertson, 378
Rochefoucauld, La, 195
Rodhe, 376, 407
Roscher, 326
Rose, symbolism of, 436
Rostand, 43
Rudra, 128
Sacrifice, 287, 294, 391, 452, 465, 478
Christian vs. Mithraic, 478
of bull, 473
retrogressive longing, 453, 465
Sainthood, difficulty of, 322
Schmid, 188
Scholasticism, 22
Schopenhauer, 16, 136, 146, 198, 416, 467, 480
Science, 23, 84
vs. Mythology, 24
Self-consciousness, creation of, 303
Self-control, 73
Seneca, 78, 83, 85, 96
Sentimentality, 474
Serpent, 292
Sexual assault dream, 10
impulse, derivatives of, 144, 149
problem, treatment of, 454
Sexuality, and nutrition, 161
and religion, 78
cult of, 256
importance of, 342
resistance to primitive, 156, 170
Shakespeare, 317
“Shvetâshvataropanishad,” 128
“Siegfried,” Wagner’s, 391
Silberer, 6, 234
Snake, phallic meaning of, 110, 413
as symbol of death, 408
Sodomy, 34
Soma, 185
Somnambulism, intentional, 192
Sophocles, 332
Soul, conception of, 299
Speech, 14
origin of, 178
Sphinx, 202
Spielrein, 154, 449
St. Augustine, 82
Stage, presexual, 161, 171, 369
Steinthal, 156
Stekel, 12
Subject vs. object, 360
Sublimation, 64, 150, 254
Suckling, act of, 160
Sun, 95, 217, 223, 390, 427
as God, 99, 127
energy, 128
hero, 112, 115, 191, 231
night journey of, 237
phallus, 108
worship, 114
Surrogates, archaic, 154
Symbolism, Christian, 115
Christian vs. Mithraic, 478
of arrow, 321, 366
„ city, 234, 241
„ crowd, 233
„ dreams, 8, 12
„ eating, 372
„ every-day thought, 13
„ eyes, 301
„ fish, 223
„ forest, 307
„ horse, 308
„ libido, 105
„ light, 112
„ moon, 352
„ mother, 241, 278
„ mystery, 233
„ serpent, 333, 414, 417, 479
„ sun, 390
„ sword, 393
„ trees, 246, 264, 385
phallic, 33, 228, 248
Symbols, use of, 249, 262, 400
Symean, 101
Tertullian, 114
Theatre, 43
Thinking, 13
act of, 459
archaic, 28
directed or logical, 14, 36
dream, 22
intensive, 13
limitations of, 19
of children, 27
origin of, 465
phantastic, 22, 31, 36
psychoanalytic, 257
Time, symbol of, 313
Transference, 75, 76, 171, 201
real, 77, 78, 84
to nature, 82
Transformation, 155
Treading, symbolic meaning of, 349
Treasure, difficult to attain, 186, 365
guardian of, 293, 408
Tree of Death, 278
Tree of Life, 246
Trinity, 147, 225
Unconscious, 197, 201
Upanishad, 131, 247, 466
Verlaine, Paul, 483
Vinci, Leonardo da, 7, 403
Virgil, 90
Virgin Mother, 63
Vollers, 221
Wagner’s “Siegfried,” 391
Waitz, 353
Water, symbolism of, 244, 384, 388
Watschandies, 167
Weber, 165
Will, conception of, 146
duality of, 194
original division of, 171
Wind as creator, 108, 354
Wirth, 115
Woman, misunderstood, 342
Work as a duty, 455
World as mother, 456
Wundt, 17
Zarathustra, 423
Zend Avesta, 464
Zosimos vision, 416
Zöckler, 278, 296
------------------------------------------------------------------------
TRANSCRIBER’S NOTES
1. P. 113, changed “cuis” to “cuius”.
2. P. 113, changed “phopheta” to “propheta”.
3. P. 144, changed “genetic definition of the libido” to “generic
definition of the libido”.
4. P. 520, changed “αὸν” to “σόν”.
5. P. 548, changed “κεὺθω” to “κεύθω”.
6. P. 549, changed “he pieced them” to “he pierced them”.
7. Silently corrected typographical errors and variations in spelling.
8. Archaic, non-standard, and uncertain spellings retained as printed.
9. Footnotes were re-indexed using numbers and the page footnotes were
collected together with the end notes.
10. Enclosed italics font in _underscores_.