,,psychology ,,of ,,the ,,unconscious ,illustration3 ,,dr4 ,c4 ,g4 ,,jung 8,,psychology ,,of ,,the ,,unconscious0 ,,psychology ,,of ,,the ,,unconscious ,a ,study of the ,transformations and ,symbolisms of the ,libido ,a ,contribution to the ,history of the ,evolution of ,thought ,,by ,,dr4 ,c4 ,g4 ,,jung ,of the ,university of ,zurich ,,authorized ,,translation1 ,,with ,,introduction1 ,,by ,,beatrice ,m4 ,,hinkle1 ,m4,d4 ,of the ,neurological ,department of ,cornell ,university ,medical ,school and of the ,new ,york ,post ,graduate ,medical ,school ,illustration ,,moffat1 ,,yard ,,and ,,company ,,new ,,york #aiaf ,copyright1 #aiaf1 by ,,moffat1 ,,yard ,,and ,,company ,,new ,,york ,all rights reserved ,,translator',s ,,note ,that humanity is seeking a new message1 a new light upon the meaning of life1 and something tangible1 as it were1 with which it can work towards a larger understanding of itself and its relation to the universe1 is a fact ,i think none will gainsay4 ,therefore1 it has seemed to me particularly timely to introduce to the ,english-speaking world ,dr4 ,jung's remarkable book1 8,wandlungen und ,symbole der ,libido40 ,in this work he has plunged boldly into the treacherous sea of mythology and folklore1 the productions of the ancient mind and that of the common people1 and turned upon this vast material the same scientific and painstaking method of psychologic analysis that is applied to the modern mind1 in order to reveal the common bond of desire and longing which unites all humanity1 and thus bridge the gaps presumed to exist between ancient and widely separated peoples and those of our modern time4 ,the discovery of this undercurrent affecting and influencing ancient peoples as well as modern serves as a foundation or platform from which he proceeds to hold aloft a new ideal1 a new goal of attainment possible of achievement and which can be intellectually satisfying1 as well as emotionally appealing3 the goal of moral autonomy4 ,this book1 remarkable for its erudition and the tremendous labor expended upon it1 as well as for the new light which it sheds upon human life1 its motives1 its needs and its possibilities1 is not one for desultory reading or superficial examination4 ,such an approach will prevent the reader from gaining anything of its real value2 but for those who can bring a serious interest and willingness to give a careful study to it the work will prove to be a veritable mine capable of yielding the greatest riches4 ,the difficulties in translating a book such as this are almost insuperable1 but ,i have tried faithfully to express ,dr4 ,jung's thought1 keeping as close to the original text as possible and1 at the same time1 rendering the difficult material and complicated ,german phrasing as simply and clearly as the subject-matter would allow4 ,in all this work ,i owe much to ,miss ,helen ,i4 ,brayton1 without whose faithful assistance the work would never have been completed4 ,i wish to acknowledge my gratitude to ,mr4 ,louis ,untermeyer1 whose help in rendering the poetic quotations into ,english verse has been invaluable1 and to express as well my gratitude to other friends who have assisted me in various ways from time to time4 ,b4 ,m4 ,h4 ,,new ,,york1 #aiae4 ,,an ,,introduction ,,to ,,psychoanalysis ,,and ,,analytic ,,psychology ,when ,professor ,freud of ,vienna made his early discoveries in the realm of the neuroses1 and announced that the basis and origin of the various symptoms grouped under the terms hysteria and neuroses lay in unfulfilled desires and wishes1 unexpressed and unknown to the patient for the most part1 and concerned chiefly with the sexual instinct1 it was not realized what far-reaching influence this unpopular and bitterly attacked theory would exert on the understanding of human life in general4 ,for this theory has so widened in its scope that its application has now extended beyond a particular group of pathologic states4 ,it has in fact led to a new evaluation of the whole conduct of human life2 a new comprehension has developed which explains those things which formerly were unexplained1 and there is offered an understanding not only of the symptoms of a neurosis and the phenomena of conduct but the product of the mind as expressed in myths and religions4 ,this amazing growth has proceeded steadily in an ever-widening fashion despite opposition as violent as any of which we have knowledge in the past4 ,the criticism originally directed towards the little understood and much disliked sexual conception now includes the further teachings of a psychology which by the application to it of such damning phrases as mystical1 metaphysical and sacrilegious1 is condemned as unscientific4 ,to add to the general confusion and misunderstanding surrounding this new school of thought there has arisen a division amongst the leaders themselves1 so that there now exist two schools led respectively by ,professor ,sigmund ,freud of ,vienna and ,dr4 ,carl ,jung of ,zurich1 referred to in the literature as the ,vienna ,school and the ,zurich ,school4 ,it is very easy to understand that criticism and opposition should develop against a psychology so difficult of comprehension1 and so disturbing to the ideas which have been held by humanity for ages2 a psychology which furthermore requires a special technique as well as an observer trained to recognize and appreciate in psychologic phenomena a verification of the statement that there is no such thing as chance1 and that every act and every expression has its own meaning1 determined by the inner feelings and wishes of the individual4 ,it is not a simple matter to come out boldly and state that every individual is to a large extent the determiner of his own destiny1 for only by poets and philosophers has this idea been put forth--not by science2 and it is a brave act to make this statement with full consciousness of all its meaning1 and to stand ready to prove it by scientific reasoning and procedure4 ,developed entirely through empirical investigation and through an analysis of individual cases1 ,freudian psychology seems particularly to belong to that conception of ,max ,mller's that 8,an empirical acquaintance with facts rises to a scientific knowledge of facts as soon as the mind discovers beneath the multiplicity of single productions the unity of an organic system40#a ,psychoanalysis is the name given to the method developed for reaching down into the hidden depths of the individual to bring to light the underlying motives and determinants of his symptoms and attitudes1 and to reveal the unconscious tendencies which lie behind actions and reactions and which influence development and determine the relations of life itself4 ,the result of digging down into the hidden psyche has been to produce a mass of material from below the threshold of consciousness1 so astonishing and disturbing and out of relation with the previously held values1 as to arouse in any one unfamiliar with the process the strongest antagonism and criticism4 ,although originally studied only as a therapeutic method for the sick it was soon realized through an analysis of normal people how slight were the differences in the content of the unconscious of the sick and of the normal4 ,the differences observed were seen to be rather in the reactions to life and to the conflicts produced by contending forces in the individual4 ,these conflicts1 usually not fully perceived by the individual1 and having to do with objectionable desires and wishes that are not in keeping with the conscious idea of self1 produce marked effects which are expressed either in certain opinions1 prejudices1 attitudes of conduct1 faulty actions1 or in some definite pathologic symptom4 ,as ,dr4 ,jung says1 he who remains healthy has to struggle with the same complexes that cause the neurotic to fall ill4 ,in a valuable book called 8,the ,neighbor10 written by the late ,professor ,n4 ,shaler of ,harvard ,university1 there occurs this very far-reaching statement3 8,it is hardly too much to say that all the important errors of conduct1 all the burdens of men or of societies are caused by the inadequacies in the association of the primal animal emotions with those mental powers which have been so rapidly developed in mankind40 ,this statement1 reached by a process of reasoning and a method of thought and study entirely different from psychoanalysis1 nevertheless so completely expresses in brief form the very basis of the postulates developed through psychoanalysis that ,i quote it here4 ,such a statement made in the course of a general examination of human relations does not arouse opposition nor seem to be so difficult of acceptance4 ,it appears to be the individual application of these conceptions that has roused such bitter antagonism and violent denunciations4 ,rightly understood and used1 psychoanalysis may be compared to surgery1 for psychoanalysis stands in the same relation to the personality as surgery does to the body1 and they aim at parallel results4 ,it is well recognized that in the last analysis nature is the real physician1 the healer of wounds2 but prior to the development of our modern asepsis and surgical technique the healing produced by nature was most often of a very faulty and imperfect type--hideous scars1 distorted and crippled limbs1 with functions impaired or incapacitated1 resulted from the wounds1 or else nature was unable to cope with the hurt and the injured one succumbed4 ,science has been steadily working for centuries with the aim of understanding nature and finding means to aid and co-operate with her so that healing could take place with the least possible loss of function or permanent injury to the individual4 ,marvelous results have rewarded these persistent efforts1 as the brilliant achievements of surgery plainly indicate4 ,meantime1 however1 little thought was given to the possibility of any scientific method being available to help man overcome the wounds and conflicts taking place in his soul1 hurts which retarded his development and progress as a personality1 and which frequently in the struggle resulted in physical pains and symptoms of the most varied character4 ,that was left solely to religion and metaphysics4 ,now1 however1 this same assistance that surgery has given to the physical body1 psychoanalysis attempts to give to the personality4 ,that it cannot always succeed is as much to be expected1 and more1 than that surgery does not always succeed1 for the analytic work requires much of the individual4 ,no real result can be attained if he has not already developed a certain quality of character and intelligence which makes it possible for him to submit himself to a facing of his naked soul1 and to the pain and suffering which this often entails4 ,here1 as in no other relation in life1 an absolute truth and an absolute honesty are the only basis of action1 since deception of any kind deceives no one but the individual himself and acts as a boomerang1 defeating his own aims4 ,such deep searching and penetrating into the soul is not something to be undertaken lightly nor to be considered a trivial or simple matter1 and the fact is that where a strong compulsion is lacking1 such as sickness or a situation too difficult to meet1 much courage is required to undertake it4 ,in order to understand this psychology which is pervading all realms of thought and seems destined to be a new psychological-philosophical system for the understanding and practical advancement of human life1 it will be necessary to go somewhat into detail regarding its development and present status4 ,for in this new direction lies its greatest value and its greatest danger4 ,the beginnings of this work were first published in #ahie in a book entitled 8,studien ber ,hysterie10 and contained the joint investigations into hysteria of ,dr4 ,breuer of ,vienna and his pupil ,dr4 ,sigmund ,freud4 ,the results of their investigations seemed to show that the various symptoms grouped under the title of hysteria were the result of emotionally colored reminiscences which1 all unknown to the conscious waking self1 were really actively expressing themselves through the surrogate form of symptoms and that these experiences1 although forgotten by the patient1 could be reproduced and the emotional content discharged4 ,hypnosis was the means used to enable the physician to penetrate deeply into the forgotten memories1 for it was found through hypnosis that these lost incidents and circumstances were not really lost at all but only dropped from consciousness1 and were capable of being revived when given the proper stimuli4 ,the astonishing part about it was that with the revival of these memories and their accompanying painful and disturbing emotions1 the symptoms disappeared4 ,this led naturally to the conclusion that these symptoms were dependent upon some emotional disturbance or psychic trauma which had been inadequately expressed1 and that in order to cure the patient one merely had to establish the connection between the memory and the emotions which properly belonged to it1 letting the emotion work itself out through a reproduction of the forgotten scene4 ,with further investigation ,freud found that hypnosis was unnecessary for the revival of the forgotten experiences1 and that it was possible to obtain the lost emotional material in the conscious and normal state4 ,for this purpose the patient was encouraged to assume a passive1 non-critical attitude and simply let his thoughts flow1 speaking of whatever came into his mind1 holding nothing back4 ,during this free and easy discussion of his life and conditions1 directed by the law of association of ideas1 reference was invariably made to the experiences or thoughts which were the most affective and disturbing elements4 ,it was seen to be quite impossible to avoid this indirect revelation because of the strength of the emotions surrounding these ideas and the effect of the conscious wish to repress unpleasant feelings4 ,this important group of ideas or impressions1 with the feelings and emotions clustered around them which are betrayed through this process1 was called by ,jung a complex4 ,however1 with the touching of the complex which always contains feelings and emotions so painful or unpleasant as to be unacceptable to consciousness1 and which are therefore repressed and hidden1 great difficulties appeared1 for very often the patient came to a sudden stop and could apparently recall nothing more4 ,memory gaps were frequent1 relations twisted1 etc4 ,evidently some force banished these memories so that the person was quite honest in saying that he could remember nothing or that there was nothing to tell4 ,this kind of forgetfulness was called repression1 and is the normal mechanism by which nature protects the individual from such painful feelings as are caused by unpleasant and unacceptable experiences and thoughts1 the recognition of his egoistic nature1 and the often quite unbearable conflict of his weaknesses with his feelings of idealism4 ,at this early time great attention was given towards developing a technique which would render more easy the reproduction of these forgotten memories1 for with the abandonment of hypnosis it was seen that some unknown active force was at work which not only banished painful memories and feelings1 but also prevented their return2 this was called resistance4 ,this resistance was found to be the important mechanism which interfered with a free flow of thought and produced the greatest difficulty in the further conduct of the analysis4 ,it appeared under various guises and frequently manifested itself in intellectual objections based on reasoning ground1 in criticism directed towards the analyst1 or in criticism of the method itself1 and finally1 often in a complete blocking of expression1 so that until the resistance was broken nothing more could be produced4 ,it was necessary then to find some aid by which these resistances could be overcome and the repressed memories and feelings revived and set free4 ,for it was proven again and again that even though the person was not at all aware of concealing within himself some emotionally disturbing feeling or experience with which his symptoms were associated1 yet such was the fact1 and that under proper conditions this material could be brought into consciousness4 ,this realm where these unknown but disturbing emotions were hidden was called the 8,unconscious0--the 8,unconscious0 also being a name used arbitrarily to indicate all that material of which the person is not aware at the given time--the not-conscious4 ,this term is used very loosely in ,freudian psychology and is not intended to provoke any academic discussion but to conform strictly to the dictionary classification of a 8negative concept which can neither be described nor defined40 ,to say that an idea or feeling is unconscious merely means to indicate that the individual is unaware at that time of its existence1 or that all the material of which he is unaware at a given time is unconscious4 ,with the discovery of the significance in relation to hysteria of these varied experiences and forgotten memories which always led into the erotic realm and usually were carried far back into early childhood1 the theory of an infantile sexual trauma as a cause of this neurosis developed4 ,contrary to the usual belief that children have no sexuality and that only at puberty does it suddenly arise1 it was definitely shown that there was a very marked kind of sexuality among children of the most tender years1 entirely instinctive and capable of producing a grave effect on the entire later life4 ,however1 further investigations carried into the lives of normal people disclosed quite as many psychic and sexual traumas in their early childhood as in the lives of the patients2 therefore1 the conception of the 8infantile sexual trauma0 as the etiological factor was abandoned in favor of 8the infantilism of sexuality0 itself4 ,in other words1 it was soon realized that many of the sexual traumas which were placed in their early childhood by these patients1 did not really exist except in their own phantasies and probably were produced as a defence against the memories of their own childish sexual activities4 ,these experiences led to a deep investigation into the nature of the child's sexuality and developed the ideas which ,freud incorporated in a work called 8,three ,contributions to the ,sexual ,theory40 ,he found so many variations and manifestations of sexual activity even among young children that he realized that this activity was the normal1 although entirely unconscious1 expression of the child's developing life1 and while not comparable to the adult sexuality1 nevertheless produced a very definite influence and effect on the child's life4 ,these childish expressions of this instinct he called 8polymorphous perverse10 because in many ways they resembled the various abnormalities called perversions when found among adults under certain conditions4 ,in the light of these additional investigations ,freud was led to change his formulation1 for instead of the symptoms of the neurotic patient being due to definite sexual experiences1 they seemed to be determined by his reactions towards his own sexual constitution and the kind of repression to which these instincts were subjected4 ,perhaps one of the greatest sources of misunderstanding and difficulty in this whole subject lies in the term sexuality1 for ,freud's conception of this is entirely different from that of the popular sense4 ,he conceives sexuality to be practically synonymous with the word love and to include under this term all those tender feelings and emotions which have had their origin in a primitive erotic source1 even if now their primary aim is entirely lost and another substituted for it4 ,it must also be borne in mind that ,freud strictly emphasizes the psychic side of sexuality and its importance1 as well as the somatic expression4 ,therefore1 to understand ,freud's theories1 his very broad conception of the term sexual must never be forgotten4 ,through this careful investigation of the psychic life of the individual1 the tremendous influence and importance of phantasy-making for the fate was definitely shown4 ,it was discovered that the indulgence in day-dreams and phantasies was practically universal not only among children but among adults1 that even whole lives were being lived out in a phantastic world created by the dreamer1 a world wherein he could fulfil all those wishes and desires which were found to be too difficult or impossible to satisfy in the world of reality4 ,much of this phantasy thinking was seen to be scarcely conscious1 but arose from unrealized wishes1 desires and strivings which could only express themselves through veiled symbols in the form of phantastic structures not understood1 nor fully recognized4 ,indeed1 it is perhaps one of the most common human experiences to find 8queer thoughts10 undesired ideas and images1 forcing themselves upon one's attention to such an extent that the will has to be employed to push them out of mind4 ,it is not unusual to discover long-forgotten impressions of childhood assuming a phantastic shape in memory1 and dwelt upon as though they were still of importance4 ,this material afforded a rich field for the searchers into the soul1 for through the operation of the law of association of ideas these phantastic products1 traced back to their origin1 revealed the fact that instead of being meaningless or foolish1 they were produced by a definite process1 and arose from distinct wishes and desires which unconsciously veiled themselves in these mysterious forms and pictures4 ,it is conceded that the most completely unconscious product of an individual is his dream1 and therefore ,professor ,freud turned his attention from phantasies and day-dreams to the investigation of the nightly dreams of his patients to discover whether they would throw light upon the painful feelings and ideas repressed out of consciousness1 and therefore inaccessible to direct revelation4 ,this brilliant idea soon led to a rich fruiting1 for it became evident that contrary to the usual conception that the dream is a phantastic and absurd jumble of heterogeneous fragments1 having no real relation to the life of the individual1 it is full of meaning4 ,in fact1 it is usually concerned with the problem of life most pressing at the time1 which expresses itself not directly1 but in symbolic form so as to be unrecognized4 ,in this way the individual gains an expression and fulfilment of his unrealized wish or desire4 ,this discovery of the symbolic nature of the dream and the phantasy was brought about entirely through the associative method and developed empirically through investigations of the dreams of many people4 ,in this manner it became evident that certain ideas and objects which recurred again and again in the dreams and phantasies of different people were definitely associated with certain unconscious or unrecognized wishes and desires1 and were repeatedly used by the mind to express these meanings where a direct form was repressed and unallowed4 ,thus certain dream expressions and figures were in a general way considered to be rather definite symbols of these repressed ideas and feelings found in the unconscious4 ,through a comparative and parallel study it soon appeared that there was a similar mechanism at work in myths and fairy tales and that the relationship between the dreams and phantasies of an individual and the myths and folk tales of a people was so close that ,abraham could say that the myth is a fragment of the infantile soul life of the race and the dream is the myth of the individual4 ,thus through relating his dreams the patient himself furnished the most important means of gaining access to the unconscious and disturbing complexes with which his symptoms were connected4 ,besides the dream analysis the patient furnished other means of revelation of his complexes--his mannerisms and unconscious acts1 his opening remarks to his physician1 his emotional reactions to certain ideas2 in short the whole behavior and verbal expressions of the individual reveal his inner nature and problems4 ,through all this work it became clear that in the emotional nature lay the origin not only of the various nervous illnesses themselves1 but also of the isolated symptoms and individual idiosyncrasies and peculiarities which are the part of all humanity and that the pathogenic cause of the disturbances lies not in the ignorance of individuals1 but in those inner resistances which are the underlying basis of this ignorance4 ,therefore the aim of the therapy became not merely the relief of the ignorance but the searching out and combating of these resistances4 ,it becomes evident from even this brief description of the analytic procedure that we are dealing with a very complex and delicate material1 and with a technique which needs to make definite use of all influences available for the help of the patient4 ,it has long been recognized that the relation established between physician and patient has a great effect upon the medical assistance which he is able to render--in other words1 if a confidence and personal regard developed in the patient towards the physician1 the latter's advice was just so much more efficacious4 ,this personal feeling has been frankly recognized and made of distinct service in psychoanalytic treatment under the name of transference4 ,it is through the aid of this definite relationship which must be established in the one being analyzed towards the analyst that it is possible to deal with the unconscious and organized resistances which so easily blind the individual and render the acceptance of the new valuations very difficult to the raw and sensitive soul4 ,freud's emphasis upon the rle of the sexual instinct in the production of the neurosis and also in its determining power upon the personality of the normal individual does not imply that he does not also recognize other determinants at the root of human conduct1 as for instance1 the instinct for preservation of life and the ego principle itself4 ,but these motives are not so violently forbidden and repressed as the sexual impulse1 and therefore1 because of that repressive force and the strength of the impulse he considers this primary in its influence upon the human being4 ,the importance of this instinct upon human life is clearly revealed by the great place given to it under the name of love in art1 literature1 poetry1 romance and all beauty from the beginning of recorded time4 ,viewed in this light it cannot seem extraordinary that a difficulty or disturbance in this emotional field should produce such far-reaching consequences for the individual4 ,the sexual impulse is often compared with that of hunger1 and this craving and need lying in all humanity is called by ,freud libido4 ,,the ,,oedipus ,,problem ,with further investigations into the nature of the repressed complexes a very astonishing situation was revealed4 ,the parental influence on children is something so well recognized and understood that to call attention to it sounds much like a banality4 ,however1 here an extraordinary discovery was made1 for in tracing out the feelings and emotions of adults it became evident that this influence was paramount not only for children but for adults as well2 that the entire direction of lives was largely determined quite unconsciously by the parental associations1 and that1 although adults1 the emotional side of their nature was still infantile in type and demanded unconsciously the infantile or childish relations4 ,freud traces out the commencement of the infantile attachment for the parents in this wise4 ,in the beginning the child derives its first satisfaction and pleasure from the mother in the form of nutrition and care for its wants4 ,in this first act of suckling ,freud sees already a kind of sexual pleasure1 for he apparently identifies the pleasure principle and the sexual instinct and considers that the former is primarily rooted in the latter4 ,at this early time commence such various infantile actions unconnected with nutrition as thumbsucking1 various movements of the body as rubbing1 boring1 pulling and other manifestations of a definite interest in its own body1 a delight in nakedness1 the pleasure exhibited in inflicting pain on some object and its opposite1 the pleasure from receiving pain4 ,all of these afford the child pleasure and satisfaction1 and because they seem analogous to certain perversions in adults they are called by ,freud the 8polymorphous perverse sexuality0 of childhood4 ,the character of these instinctive actions which have nothing to do with any other person1 and through which the child attains pleasure from its own body1 caused ,freud to term this phase of life as autoerotic after ,havelock ,ellis4 ,however1 with the growth of the child there is a parallel development of the psychic elements of its sexual nature and now the mother1 the original object of its love1 primarily determined by its helplessness and need1 acquires a new valuation4 ,the beginnings of the need for a love object to satisfy the craving or libido of the child are early in evidence and1 following along sex lines in general1 the little son prefers the mother and the daughter the father after the usual preference of the parents4 ,at this early time children feel deeply the enormous importance of their parents and their entire world is bounded by the family circle4 ,all the elements of the ego which the child possesses have now become manifest2 love1 jealousy1 curiosity1 hate1 etc41 and those instincts are directed in the greatest degree towards the objects of their libido1 namely the parents4 ,with the growing ego of the child there is a development of strong wishes and desires demanding satisfaction which can only be gratified by the mother2 therefore there is aroused in the small son the feeling of jealousy and anger towards the father in whom he sees a rival for the affection of the mother and whom he would like to replace4 ,this desire in the soul of the child ,freud calls the ,oedipus complex in recognition of its analogy to the tragedy of ,king ,oedipus who was drawn by his fate to kill his father and win his mother for a wife4 ,freud presents this as the nuclear complex of every neurosis4 ,at the basis of this complex1 some trace of which can be found in every person1 ,freud sees a definite incest wish towards the mother which only lacks the quality of consciousness4 ,because of moral reactions this wish is quickly subjected to repression through the operation of the 8incest barrier10 a postulate he compares to the incest taboo found among inferior peoples4 ,at this time the child is beginning to develop its typical sexual curiosity expressed by the question1 8,where do ,i come from80 ,the interest and investigation of the child into this problem1 aided by observations and deductions from various actions and attitudes of the parents1 who have no idea of the watchfulness of the child1 lead him1 because of his imperfect knowledge and immature development1 into many false theories and ideas of birth4 ,these infantile sexual theories are held by ,freud to be determinative in the development of the child's character and also for the contents of the unconscious as expressed in a future neurosis4 ,these various reactions of the child and his sexual curiosity are entirely normal and unavoidable1 and if his development proceeds in an orderly fashion then1 at the time of definite object choice he will pass smoothly over from the limitations of the family attachment out into the world and find therein his independent existence4 ,however1 if the libido remains fixed on the first chosen object so that the growing individual is unable to tear himself loose from these familial ties1 then the incestuous bond is deepened with the developing sexual instinct and its accompanying need of a love object1 and the entire future of the young personality endangered4 ,for with the development of the incestuous bond the natural repressions deepen because the moral censor cannot allow these disturbing relations to become clear to the individual4 ,therefore1 the whole matter is repressed more deeply into the unconscious1 and even a feeling of positive enmity and repulsion towards the parents is often developed in order to conceal and over-compensate for the impossible situation actually present4 ,this persistence of the attachment of the libido to the original object1 and the inability to find in this a suitable satisfaction for the adult need1 interferes with the normal development of the psycho-sexual character1 and it is due to this that the adult retains that 8infantilism of sexuality0 which plays so great a rle in determining the instability of the emotional life which so frequently leads into the definite neuroses4 ,these were the conclusions reached and the ground on which ,freudian psychology rested1 regarding the etiology of the neurosis1 and the tendencies underlying normal human mechanisms1 when ,dr4 ,carl ,jung1 the most prominent of ,freud's disciples1 and the leader of the ,zurich school1 found himself no longer able to agree with ,freud's findings in certain particulars1 although the phenomena which ,freud observed and the technique of psychoanalysis developed by ,freud were the material on which ,jung worked and the value of which he clearly emphasizes4 ,the differences which have developed lay in his understanding and interpretation of the phenomena observed4 ,beginning with the conception of libido itself as a term used to connote sexual hunger and craving1 albeit the meaning of the word sexual was extended by ,freud to embrace a much wider significance than common usage has assigned it1 ,jung was unable to confine himself to this limitation4 ,he conceived this longing1 this urge or push of life as something extending beyond sexuality even in its wider sense4 ,he saw in the term libido a concept of unknown nature1 comparable to ,bergson's lan vital1 a hypothetical energy of life1 which occupies itself not only in sexuality but in various physiological and psychological manifestations such as growth1 development1 hunger1 and all the human activities and interests4 ,this cosmic energy or urge manifested in the human being he calls libido and compares it with the energy of physics4 ,although recognizing1 in common with ,freud as well as with many others1 the primal instinct of reproduction as the basis of many functions and present-day activities of mankind no longer sexual in character he repudiates the idea of still calling them sexual1 even though their development was a growth originally out of the sexual4 ,sexuality and its various manifestations ,jung sees as most important channels occupied by libido1 but not the exclusive ones through which libido flows4 ,this is an energic concept of life2 and from this viewpoint this hypothetical energy of life or libido is a living power used instinctively by man in all the automatic processes of his functioning2 such very processes being but different manifestations of this energy4 ,by virtue of its quality of mobility and change man1 through his understanding and intelligence1 has the power consciously to direct and use his libido in definite and desired ways4 ,in this conception of ,jung will be seen an analogy to ,bergson1 who speaks of 8this change1 this movement and becoming1 this self-creation1 call it what you will1 as the very stuff and reality of our being40#b ,in developing the energic conception of libido and separating it from ,freud's sexual definition1 ,jung makes possible the explanation of interest in general1 and provides a working concept by which not only the specifically sexual1 but the general activities and reactions of man can be understood4 ,if a person complains of no longer having interest in his work or of losing interest in his surroundings1 then one understands that his libido is withdrawn from this object and that in consequence the object itself seems no longer attractive1 whereas1 as a matter of fact1 the object itself is exactly the same as formerly4 ,in other words1 it is the libido that we bestow upon an object that makes it attractive and interesting4 ,the causes for the withdrawal of libido may be various and are usually quite different from those that the persons offer in explanation4 ,it is the task of psychoanalysis to discover the real reasons1 which are usually hidden and unknown4 ,on the other hand1 when an individual exhibits an exaggerated interest or places an over-emphasis upon an idea or situation1 then we know there is too much libido here and that we may find as a consequence a corresponding depletion elsewhere4 ,this leads directly into the second point of difference between ,jung's views and those of ,freud4 ,this is concerned with those practically universal childish manifestations of sexuality called by ,freud 8polymorphous perverse0 because of their similarity to those abnormalities of sexuality which occur in adults and are called perversions4 ,jung takes exception to this viewpoint4 ,he sees in the various manifestations of childhood the precursors or forerunners of the later fully developed sexuality1 and instead of considering them perverse he considers them preliminary expressions of sexual coloring4 ,he divides human life into three stages4 ,the first stage up to about the third or fourth year1 generally speaking1 he calls the presexual stage1 for there he sees the libido or life energy occupied chiefly in the functions of nutrition and growth1 and he draws an analogy between this period and that of the caterpillar stage of the butterfly4 ,the second stage includes the years from this time until puberty1 and this he speaks of as the prepubertal stage4 ,the third period is that from puberty onward and can be considered the time of maturity4 ,it is in the earliest stage1 the period of which varies greatly in different individuals1 that are fully inaugurated those various manifestations which have so marked a sexual coloring that there can be no question of their relationship1 although at that time sexuality in the adult meaning of the word does not exist4 ,jung explains the polymorphism of these phenomena as arising from a gradual movement of the libido from exclusive service in the function of nutrition into new avenues which successively open up with the development of the child until the final inauguration of the sexual function proper at puberty4 ,normally these childish bad habits are gradually relinquished until the libido is entirely withdrawn from these immature phases and with the ushering in of puberty for the first time 8appears in the form of an undifferentiated sexual primitive power1 clearly forcing the individual towards division1 budding1 etc40 ,however1 if in the course of its movement from the function of nutrition to the sexual function the libido is arrested or retarded at any phase1 then a fixation may result1 creating a disturbance in the harmony of the normal development4 ,for1 although the libido is retarded and remains clinging to some childish manifestation1 time goes on and the physical growth of the child does not stand still4 ,soon a great contrast is created between the infantile manifestations of the emotional life and the needs of the more adult individual1 and the foundation is thus prepared for either the development of a definite neurosis or else for those weaknesses of character or symptomatic disturbances which are not sufficiently serious to be called a neurosis4 ,one of the most active and important forms of childish libido occupation is in phantasy making4 ,the child's world is one of imagery and make-believe where he can create for himself that satisfaction and enjoyment which the world of reality so often denies4 ,as the child grows and real demands of life are made upon him it becomes increasingly necessary that his libido be taken away from his phantastic world and used for the required adaptation to reality needed by his age and condition1 until finally for the adult the freedom of the whole libido is necessary to meet the biological and cultural demands of life4 ,instead of thus employing the libido in the real world1 however1 certain people never relinquish the seeking for satisfaction in the shadowy world of phantasy and even though they make certain attempts at adaptation they are halted and discouraged by every difficulty and obstacle in the path of life and are easily pulled back into their inner psychic world4 ,this condition is called a state of introversion4 ,it is concerned with the past and the reminiscences which belong thereto4 ,situations and experiences which should have been completed and finished long ago are still dwelt upon and lived with4 ,images and matters which were once important but which normally have no significance for their later age are still actively influencing their present lives4 ,the nature and character of these phantasy products are legion1 and are easily recognized in the emotional attitudes and pretensions1 the childish illusions and exaggerations1 the prejudices and inconsistencies which people express in manifold forms4 ,the actual situation is inadequately faced2 small matters are reacted towards in an exaggerated manner2 or else a frivolous attitude is maintained where real seriousness is demanded4 ,in other words1 there is clearly manifested an inadequate psychic adaptation towards reality which is quite to be expected from the child1 but which is very discordant in the adult4 ,the most important of these past influences is that of the parents4 ,because they are the first objects of the developing childish love1 and afford the first satisfaction and pleasure to the child1 they become the models for all succeeding efforts1 as ,freud has worked out4 ,this he called the nuclear or root complex because this influence was so powerful it seemed to be the determining factor in all later difficulties in the life of the individual4 ,in this phase of the problem lies the third great difference between ,jung's interpretation of the observed phenomena and that of ,freud4 ,jung definitely recognizes that there are many neurotic persons who clearly exhibited in their childhood the same neurotic tendencies that are later exaggerated4 ,also that an almost overwhelming effect on the destiny of these children is exercised by the influence of the parents1 the frequent over-anxiety or tenderness1 the lack of sympathy or understanding1 in other words1 the complexes of the parent reacting upon the child and producing in him love1 admiration1 fear1 distrust1 hate1 revolt4 ,the greater the sensitiveness and impressionability of the child1 the more he will be stamped with the familial environment1 and the more he will unconsciously seek to find again in the world of reality the model of his own small world with all the pleasures and satisfactions1 or disappointments and unhappinesses with which it was filled4 ,this condition to be sure is not a recognized or a conscious one1 for the individual may think himself perfectly free from this past influence because he is living in the real world1 and because actually there is a great difference between the present conditions and that of his childish past4 ,he sees all this1 intellectually1 but there is a wide gap between the intellectual grasp of a situation and the emotional development1 and it is the latter realm wherein lies the disharmony4 ,however1 although many ideas and feelings are connected with the parents1 analysis reveals very often that they are only subjective and that in reality they bear little resemblance to the actual past situation4 ,therefore1 ,jung speaks no longer of the real father and mother but uses the term imago or image to represent the father or mother1 because the feelings and phantasies frequently do not deal with the real parents but with the distorted and subjective image created by the imagination of the individual4 ,following this distinction ,jung sees in the ,oedipus complex of ,freud only a symbol for the 8childish desire towards the parents and for the conflict which this craving evokes10 and cannot accept the theory that in this early stage of childhood the mother has any real sexual significance for the child4 ,the demands of the child upon the mother1 the jealousy so often exhibited1 are at first connected with the rle of the mother as protector1 caretaker and supplier of nutritive wants1 and only later1 with the germinating eroticism1 does the child's love become admixed with the developing sexual quality4 ,the chief love objects are still the parents and he naturally continues to seek and to find in them satisfaction for all his desires4 ,in this way the typical conflict is developed which in the son is directed towards the father and in the daughter towards the mother4 ,this jealousy of the daughter towards the mother is called the ,electra complex from the myth of ,electra who took revenge on her mother for the murder of the husband because she was in this way deprived of her father4 ,normally as puberty is attained the child gradually becomes more or less freed from his parents1 and upon the degree in which this is accomplished depends his health and future well-being4 ,this demand of nature upon the young individual to free himself from the bonds of his childish dependency and to find in the world of reality his independent existence is so imperious and dominating that it frequently produces in the child the greatest struggles and severest conflicts1 the period being characterized symbolically as a self-sacrifice by ,jung4 ,it frequently happens that the young person is so closely bound in the family relations that it is only with the greatest difficulty that he can attain any measure of freedom and then only very imperfectly1 so that the libido sexualis can only express itself in certain feelings and phantasies which clearly reveal the existence of the complex until then entirely hidden and unrealized4 ,now commences the secondary struggle against the unfilial and immoral feelings with a consequent development of intense resistances expressing themselves in irritation1 anger1 revolt and antagonism against the parents1 or else in an especially tender1 submissive and yielding attitude which over-compensates for the rebellion and reaction held within4 ,this struggle and conflict gives rise to the unconscious phantasy of self-sacrifice which really means the sacrificing of the childish tendencies and love type in order to free libido2 for his nature demands that he attain the capacity for the accomplishment of his own personal fulfilment1 the satisfaction of which belongs to the developed man and woman4 ,this conception has been worked out in detail by ,jung in the book which is herein presented to ,english readers4 ,we now come to the most important of ,jung's conceptions in that it bears practically upon the treatment of certain types of the neuroses and stands theoretically in direct opposition to ,freud's hypothesis4 ,while recognizing fully the influence of the parents and of the sexual constitution of the child1 ,jung refuses to see in this infantile past the real cause for the later development of the illness4 ,he definitely places the cause of the pathogenic conflict in the present moment and considers that in seeking for the cause in the distant past one is only following the desire of the patient1 which is to withdraw himself as much as possible from the present important period4 ,the conflict is produced by some important task or duty which is essential biologically and practically for the fulfilment of the ego of the individual1 but before which an obstacle arises from which he shrinks1 and thus halted cannot go on4 ,with this interference in the path of progression libido is stored up and a regression takes place whereby there occurs a reanimation of past ways of libido occupation which were entirely normal to the child1 but which for the adult are no longer of value4 ,these regressive infantile desires and phantasies now alive and striving for satisfaction are converted into symptoms1 and in these surrogate forms obtain a certain gratification1 thus creating the external manifestations of the neurosis4 ,therefore ,jung does not ask from what psychic experience or point of fixation in childhood the patient is suffering1 but what is the present duty or task he is avoiding1 or what obstacle in his life's path he is unable to overcome8 ,what is the cause of his regression to past psychic experiences8 ,following this theory ,jung expresses the view that the elaborate phantasies and dreams produced by these patients are really forms of compensation or artificial substitutes for the unfulfilled adaptation to reality4 ,the sexual content of these phantasies and dreams is only apparently and not actually expressive of a real sexual desire or incest wish1 but is a regressive employment of sexual forms to symbolically express a present-day need when the attainment of the present ego demand seems too difficult or impossible1 and no adaptation is made to what is possible for the individual's capability4#c ,with this statement ,jung throws a new light on the work of analytic psychology and on the conception of the neurotic symptoms1 and renders possible of understanding the many apparent incongruities and conflicting observations which have been so disturbing to the critics4 ,it now becomes proper to ask what has been established by all this mass of investigation into the soul1 and what is its value not only as a therapeutic measure for the neurotic sufferer1 but also for the normal human being8 ,first and perhaps most important is the recognition of a definite psychological determinism4 ,instead of human life being filled with foolish1 meaningless or purposeless actions1 errors and thoughts1 it can be demonstrated that no expression or manifestation of the psyche1 however trifling or inconsistent in appearance1 is really lawless or unmotivated4 ,only a possession of the technique is necessary in order to reveal1 to any one desirous of knowing1 the existence of the unconscious determinants of his mannerisms1 trivial expressions1 acts and behavior1 their purpose and significance4 ,this leads into the second fundamental conception1 which is perhaps even less considered than the foregoing1 and that is the relative value of the conscious mind and thought4 ,it is the general attitude of people to judge themselves by their surface motives1 to satisfy themselves by saying or thinking 8this is what ,i want to do or say0 or 8,i intended to do thus and so10 but somehow what one thought1 one intended to say or expected to do is very often the contrary of what actually is said or done4 ,every one has had these experiences when the gap between the conscious thought and action was gross enough to be observed4 ,it is also a well known experience to consciously desire something very much and when it is obtained to discover that this in no wise satisfied or lessened the desire1 which was then transferred to some other object4 ,thus one became cognizant of the fact that the feeling and idea presented by consciousness as the desire was an error4 ,what is the difficulty in these conditions8 ,evidently some other directing force than that of which we are aware is at work4 ,dr4 ,g4 ,stanley ,hall uses a very striking symbol when he compares the mind to an iceberg floating in the ocean with one-eighth visible above the water and seven-eighths below--the one-eighth above being that part called conscious and the seven-eighths below that which we call the unconscious4 ,the influence and controlling power of the unconscious desires over our thoughts and acts are in this relative proportion4 ,faint glimmers of other motives and interests than those we accept or which we believe1 often flit into consciousness4 ,these indications1 if studied or valued accurately1 would lead to the realization that consciousness is but a single stage and but one form of expression of mind4 ,therefore its dictum is but one1 often untrustworthy1 approach to the great question as to what is man's actual psychic accomplishment1 and as to what in particular is the actual soul development of the individual4 ,a further contribution of equal importance has been the empiric development of a dynamic theory of life2 the conception that life is in a state of flux--movement--leading either to construction or destruction4 ,through the development man has reached he has attained the power by means of his intelligence and understanding of definitely directing to a certain extent this life energy or libido into avenues which serve his interest and bring a real satisfaction for the present day4 ,when man through ignorance and certain inherent tendencies fails to recognize his needs or his power to fulfil them1 or to adapt himself to the conditions of reality of the present time1 there is then produced that reanimation of infantile paths by which an attempt is made to gain fulfilment or satisfaction through the production of symptoms or attitudes4 ,the acceptance of these statements demands the recognition of the existence of an infantile sexuality and the large part played by it in the later life of the individual4 ,because of the power and imperious influence exerted by the parents upon the child1 and because of the unconscious attachment of his libido to the original object1 the mother1 and the perseverance of this first love model in the psyche1 he finds it very difficult1 on reaching the stage of adult development and the time for seeking a love object outside of the family1 to gain a satisfactory model4 ,it is exceedingly important for parents and teachers to recognize the requirements of nature1 which1 beginning with puberty1 imperiously demand of the young individual a separation of himself from the parent stem and the development of an independent existence4 ,in our complex modern civilization this demand of nature is difficult enough of achievement for the child who has the heartiest and most intelligent co-operation of his parents and environment--but for the one who has not only to contend with his own inner struggle for his freedom but has in addition the resistance of his parents who would hold him in his childhood at any cost1 because they cannot endure the thought of his separation from them1 the task becomes one of the greatest magnitude4 ,it is during this period when the struggle between the childish inertia and nature's urge becomes so keen1 that there occur the striking manifestations of jealousy1 criticism1 irritability all usually directed against the parents1 of defiance of parental authority1 of runaways and various other psychic and nervous disorders known to all4 ,this struggle1 which is the first great task of mankind and the one which requires the greatest effort1 is that which is expressed by ,jung as the self-sacrifice motive--the sacrifice of the childish feelings and demands1 and of the irresponsibility of this period1 and the assumption of the duties and tasks of an individual existence4 ,it is this great theme which ,jung sees as the real motive lying hidden in the myths and religions of man from the beginning1 as well as in the literature and artistic creations of both ancient and modern time1 and which he works out with the greatest wealth of detail and painstaking effort in the book herewith presented4 ,this necessitates a recognition and revaluation of the enormous importance and influence of the ego and the sexual instinct upon the thought and reaction of man1 and also predicates a displacement of the psychological point of gravity from the will and intellect to the realm of the emotions and feelings4 ,the desired end is a synthesis of these two paths or the use of the intellect constructively in the service of the emotions in order to gain for the best interest of the individual some sort of co-operative reaction between the two4 ,no one dealing with analytic psychology can fail to be struck by the tremendous and unnecessary burdens which man has placed upon himself1 and how greatly he has increased the difficulties of adaptation by his rigid intellectual views and moral formulas1 and by his inability to admit to himself that he is actually just a human being imperfect1 and containing within himself all manner of tendencies1 good and bad1 all striving for some satisfactory goal4 ,further1 that the refusal to see himself in this light instead of as an ideal person in no way alters the actual condition1 and that in fact1 through the cheap pretense of being able only to consider himself as a very virtuous person1 or as shocked and hurt when observing the 8sins0 of others1 he actually is prevented from developing his own character and bringing his own capacities to their fullest expressions4 ,there is frequently expressed among people the idea of how fortunate it is that we cannot see each other's thoughts1 and how disturbing it would be if our real feelings could be read4 ,but what is so shameful in these secrets of the soul8 ,they are in reality our own egoistic desires all striving1 longing1 wishing for satisfaction1 for happiness2 those desires which instinctively crave their own gratification but which can only be really fulfilled by adapting them to the real world and to the social group4 ,why is it that it is so painful for man to admit that the prime influence in all human endeavor is found in the ego itself1 in its desires1 wishes1 needs and satisfactions1 in short1 in its need for self-expression and self-perpetuation1 the evolutionary impetus in life8 ,the basis for the unpleasantness of this idea may perhaps be found in an inner resistance in nature itself which forces man to include others in his scheme1 lest his own greedy desires should serve to destroy him4 ,but even with this inner demand and all the ethical and moral teachings of centuries it is everywhere evident that man has only very imperfectly learned that it is to his own interest to consider his neighbor and that it is impossible for him to ignore the needs of the body social of which he is a part4 ,externally1 the recognition of the strength of the ego impulse is objectionable because of the ideal conception that self-striving and so-called selfish seeking are unworthy1 ignoble and incompatible with a desirable character and must be ignored at all cost4 ,the futility of this attitude is to be clearly seen in the failure after all these centuries to even approximate it1 as evidenced in our human relations and institutions1 and is quite as ineffectual in this realm as in that of sexuality where the effort to overcome this imperious domination has been attempted by lowering the instinct1 and seeing in it something vile or unclean1 something unspeakable and unholy4 ,instead of destroying the power of sexuality this struggle has only warped and distorted1 injured and mutilated the expression2 for not without destruction of the individual can these fundamental instincts be destroyed4 ,life itself has needs and imperiously demands expression through the forms created4 ,all nature answers to this freely and simply except man4 ,his failure to recognize himself as an instrument through which the life energy is coursing and the demands of which must be obeyed1 is the cause of his misery4 ,despite his possession of intellect and self-consciousness1 he cannot without disaster to himself refuse the tasks of life and the fulfilment of his own needs4 ,man's great task is the adaptation of himself to reality and the recognition of himself as an instrument for the expression of life according to his individual possibilities4 ,it is in his privilege as a self-creator that his highest purpose is found4 ,the value of self-consciousness lies in the fact that man is enabled to reflect upon himself and learn to understand the true origin and significance of his actions and opinions1 that he may adequately value the real level of his development and avoid being self-deceived and therefore inhibited from finding his biological adaptation4 ,he need no longer be unconscious of the motives underlying his actions or hide himself behind a changed exterior1 in other words1 be merely a series of reactions to stimuli as the mechanists have it1 but he may to a certain extent become a self-creating and self-determining being4 ,indeed1 there seems to be an impulse towards adaptation quite as ,bergson sees it1 and it would seem to be a task of the highest order to use intelligence to assist one's self to work with this impulse4 ,through the investigation of these different avenues leading into the hidden depths of the human being and through the revelation of the motives and influences at work there1 although astonishing to the uninitiated1 a very clear and definite conception of the actual human relationship--brotherhood--of all mankind is obtained4 ,it is this recognition of these common factors basically inherent in humanity from the beginning and still active1 which is at once both the most hopeful and the most feared and disliked part of psychoanalysis4 ,it is disliked by those individuals who have prided themselves upon their superiority and the distinction between their reactions and motives and those of ordinary mankind4 ,in other words1 they attempt to become personalities through elevating themselves and lowering others1 and it is a distinct blow to discover that beneath these pretensions lie the very ordinary elements shared in common by all4 ,on the other hand1 to those who have been able to recognize their own weaknesses and have suffered in the privacy of their own souls1 the knowledge that these things have not set them apart from others1 but that they are the common property of all and that no one can point the finger of scorn at his fellow1 is one of the greatest experiences of life and is productive of the greatest relief4 ,it is feared by many who realize that in these painfully acquired repressions and symptoms lie their safety and their protection from directly facing and dealing with tendencies and characteristics with which they feel unable to cope4 ,the repression and the accompanying symptoms indicate a difficulty and a struggle1 and in this way are a sort of compromise or substitute formation which permit1 although only in a wasteful and futile manner1 the activity of the repressed tendencies4 ,nevertheless1 to analyze the individual back to his original tendencies and reveal to him the meaning of these substitute formations would be a useless procedure in which truly 8the last state of that man would be worse than the first0 if the work ceased there4 ,the aim is not to destroy those barriers upon which civilized man has so painfully climbed and to reduce him to his primitive state1 but1 where these have failed or imperfectly succeeded1 to help him to attain his greatest possibilities with less expenditure of energy1 by less wasteful methods than nature provides4 ,in this achievement lies the hopeful and valuable side of this method--the development of the synthesis4 ,it is hopeful because now a way is opened to deal with these primitive tendencies constructively1 and render their effects not only harmless but useful1 by utilizing them in higher aims1 socially and individually valuable and satisfactory4 ,this is what has occurred normally in those individuals who seem capable and constructive personalities2 in those creative minds that give so much to the race4 ,they have converted certain psychological tendencies which could have produced useless symptoms or destructive actions into valuable productions4 ,indeed it is not uncommon for strong1 capable persons to state themselves that they knew they could have been equally capable of a wasteful or destructive life4 ,this utilization of the energy or libido freed by removing the repressions and the lifting of infantile tendencies and desires into higher purposes and directions suitable for the individual at his present status is called sublimation4 ,it must not be understood by this discussion that geniuses or wonderful personalities can be created through analysis1 for this is not the aim of the procedure4 ,its purpose is to remove the inhibitions and restrictions which interfere with the full development of the personality1 to help individuals attain to that level where they really belong1 and to prepare people to better understand and meet life whether they are neurotic sufferers or so-called 8normal people0 with the difficulties and peculiarities which belong to all4 ,this reasoning and method of procedure is only new when the application is made to the human being4 ,in all improvements of plants and animals these general principles have been recognized and their teachings constructively utilized4 ,luther ,burbank1 that plant wizard whose work is known to all the world1 says1 8,a knowledge of the battle of the tendencies within a plant is the very basis of all plant improvement10 and 8it is not that the work of plant improvement brings with it1 incidentally1 as people mistakenly think1 a knowledge of these forces1 it is the knowledge of these forces1 rather1 which makes plant improvement possible40 ,has this not been also the mistake of man regarding himself1 and the cause1 partly at least1 of his failure to succeed in actually reaching a more advanced and stable development8 ,this recognition of man's biological relationship to all life and the practical utilization of this recognition1 necessitates a readjustment of thought and asks for an examination and reconsideration of the facts of human conduct which are observable by any thoughtful person4 ,a quiet and progressive upheaval of old ideas has taken place and is still going on4 ,analytic psychology attempts to unify and value all of the various phenomena of man which have been observed and noted at different times by isolated investigators of isolated manifestations and thus bring some orderly sequence into the whole4 ,it offers a method whereby the relations of the human being biologically to all other living forms can be established1 the actual achievement of man himself adequately valued1 and opens a vista of the possibilities of improvement in health1 happiness and accomplishment for the human being4 ,,beatrice ,m4 ,,hinkle4 #aj ,gramercy ,park4 ,,author',s ,,note ,my task in this work has been to investigate an individual phantasy system1 and in the doing of it problems of such magnitude have been uncovered1 that my endeavor to grasp them in their entirety has necessarily meant only a superficial orientation toward those paths1 the opening and exploration of which may possibly crown the work of future investigators with success4 ,i am not in sympathy with the attitude which favors the repression of certain possible working hypotheses because they are perhaps erroneous1 and so may possess no lasting value4 ,certainly ,i endeavored as far as possible to guard myself from error1 which might indeed become especially dangerous upon these dizzy heights1 for ,i am entirely aware of the risks of these investigations4 ,however1 ,i do not consider scientific work as a dogmatic contest1 but rather as a work done for the increase and deepening of knowledge4 ,this contribution is addressed to those having similar ideas concerning science4 ,in conclusion1 ,i must render thanks to those who have assisted my endeavors with valuable aid1 especially my dear wife and my friends1 to whose disinterested assistance ,i am deeply indebted4 ,c4 ,g4 ,,jung4 ,,zurich4 ,,contents ,,page ,,author',s ,,note xlvii ,,part ,i ,,chapter ,,introduction #c ,relation of the ,incest ,phantasy to the ,oedipus ,legend--,moral revulsion over such a discovery--,the unity of the antique and modern psychology--,followers of ,freud in this field--,the need of analyzing historical material in relation to individual analysis4 ,i4-- ,,concerning ,,the ,,two ,,kinds ,,of ,,thinking #h ,antiquity of the belief in dreams--,dream-meanings psychological1 not literal--,they concern wish-fulfilments--,a typical dream3 the sexual assault--,what is symbolic in our every-day thinking8--,one kind of thinking3 intensive and deliberate1 or directed--,directed thinking and thinking in words--,origin of speech in primitive nature sounds--,the evolution of speech--,directed thinking a modern acquisition--,thinking1 not directed1 a thinking in images3 akin to dreaming--,two kinds of thinking3 directed and dream or phantasy thinking--,science an expression of directed thinking--,the discipline of scholasticism as a forerunner--,antique spirit created not science but mythology--,their world of subjective phantasies similar to that we find in the childmind of to-day2 or in the savage--,the dream shows a similar type--,infantile thinking and dreams a re-echo of the prehistoric and the ancient--,the myths a mass-dream of the people3 the dream the myth of the individual--,phantastic thinking concerns wishes--,typical cases1 showing kinship with ancient myths--,psychology of man changes but slowly--,phantastic thinking tells us of mythical or other material of undeveloped and no longer recognized wish tendencies in the soul--,the sexual base--,the wish1 because of its disturbing nature1 expressed not directly1 but symbolically4 ,,ii4-- ,,the ,,miller ,,phantasies #db ,miss ,miller's unusual suggestibility--,identifying herself with others--,examples of her autosuggestibility and suggestive effect--,not striking in themselves1 but from analytic viewpoint they afford a glance into the soul of the writer--,her phantasies really tell of the history of her love4 ,,iii4-- ,,the ,,hymn ,,of ,,creation #di ,miss ,miller's description of a sea-journey--,really a description of 8introversion0--,a retreat from reality into herself--,the return to the real world with erotic impression of officer singing in the night-watch--,the undervaluing of such erotic impressions--,their often deep effect--,the succeeding dream1 and poem--,the denied erotic impression usurps an earlier transference3 it expresses itself through the ,father-,imago--,analysis of the poem--,relation to ,cyrano1 ,milton and ,job--,the attempt to escape the problem by a religious and ethical pose--,contrast with real religion--,escape from erotic by transference to a ,god or ,christ--,this made effective by mutual transference3 8,love one another0--,the erotic spiritualized1 however--,the inner conflict kept conscious by this method--,the modern1 however1 represses the conflict and so becomes neurotic--,the function of ,christianity--,its biologic purpose fulfilled--,its forms of thought and wisdom still available4 ,,iv4-- ,,the ,,song ,,of ,,the ,,moth #hg ,the double rle of ,faust3 creator and destroyer--8,i came not to send peace1 but a sword0--,the modern problem of choice between ,scylla of world-renunciation and ,charybdis of world-acceptance--,the ethical pose of ,the ,hymn of ,creation having failed1 the unconscious projects a new attempt in the ,moth-,song--,the choice1 as in ,faust--,the longing for the sun 7or ,god7 the same as that for the ship's officer--,not the object1 however3 the longing is important--,god is our own longing to which we pay divine honors--,the failure to replace by a real compensation the libido-object which is surrendered1 produces regression to an earlier and discarded object--,a return to the infantile--,the use of the parent image--,it becomes synonymous with ,god1 ,sun1 ,fire--,sun and snake--,symbols of the libido gathered into the sun-symbol--,the tendency toward unity and toward multiplicity--,one ,god with many attributes3 or many gods that are attributes of one--,phallus and sun--,the sun-hero1 the well-beloved--,christ as sun-god--8,moth and sun0 then brings us to historic depths of the soul--,the sun-hero creative and destructive--,hence3 ,moth and ,flame3 burning one's wings--,the destructiveness of being fruitful--,wherefore the neurotic withdraws from the conflict1 committing a sort of self-murder--,comparison with ,byron's ,heaven and ,earth4 ,,part ,,ii ,i4-- ,,aspects ,,of ,,the ,,libido #abg ,a backward glance--,the sun the natural god--,comparison with libido--,libido1 8sun-energy0--,the sun-image as seen by the mystic in introversion--,the phallic symbol of the libido--,faust's key--,mythical heroes with phallic attributes--,these heroes personifications of the human libido and its typical fates--,a definition of the word 8libido0--,its etymological context4 ,,ii4-- ,,the ,,conception ,,and ,,the ,,genetic ,,theory ,,of ,,libido #aci ,a widening of the conception of libido--,new light from the study of paranoia--,the impossibility of restricting the conception of libido to the sexual--,a genetic definition--,the function of reality only partly sexual--,yet this1 and other functions1 originally derivations from procreative impulse--,the process of transformation--,libido1 and the conception of will in general--,examples in mythology--,the stages of the libido3 its desexualized derivatives and differentiations--,sublimation vs4 repression--,splittings off of the primal libido--,application of genetic theory of libido to introversion psychoses--,replacing reality by archaic surrogates--,desexualizing libido by means of phantastic analogy formations--,possibly human consciousness brought to present state in this manner--,the importance of the little phrase3 8,even as40 ,,iii4-- ,,the ,,transformation ,,of ,,the ,,libido4 ,a ,,possible ,,source ,,of #aeg ,,primitive ,,human ,,discoveries ,an example of transition of the libido--,act of boring with forefinger3 an infantile presexual activity--,similar activities in patient's early childhood--,outcome in dementia prcox--,its phantasies related to mythological products3 a reproduction of the creations of antiquity--,the freeing of libido from the nutritive to enter the sexual function--,the epoch of suckling and the epoch of displaced rhythmic activity--,these followed by the beginnings of onanistic attempts--,an obstacle in the sexual zone produces regression to a previous mode--,these regressions easier in earlier stages of humanity than now--,the ethnological phantasy of boring--,examples--,the production of fire--,its sexual significance--,a substitute for coitus--,the invention of fire-making then due to the need of supplying a symbol for the sexual act--,the psychological compulsion for such transitions of the libido based on an original division of the will--,regression to incestuous--,prohibition here sends incestuous component of libido back to presexual--,character of its application here--,the substitution of ,mother-,earth for the parent--,also of infantile boring--,leading then to discovery of fire--,an example in ,hindoo literature--,the sexual significance of the mouth--,its other function3 the mating call--,the regression which produced fire through boring also elaborated the mating call--,the beginnings of speech--,example from the ,hindoo--,speech and fire the first fruits of transformation of libido--,the fire-preparation regarded as forbidden1 as robbery--,the forbidden thing onanism--,onanism a cheating of sexuality of its purpose--,the ceremonial fire-production a substitute for the possibility of onanistic regression--,thus a transformation of libido ensues4 ,,iv4-- ,,the ,,unconscious ,,origin ,,of ,,the ,,hero #aia ,the cause of introversion--,the forward and backward flow of the libido--,the abnormal third--,the conflict rooted in the incest problem--,the 8terrible mother0--,miss ,miller's introversion--,an internal conflict--,its product of hypnagogic vision and poem--,the uniformity of the unconscious in all men--,the unconscious the object of a true psychology--,the individual tendency with its production of the hero cult--,the love for the hero or god a love for the unconscious--,a turning back to the mother of humanity--,such regressions act favorably within limits--,miss ,miller's mention of the ,sphinx--,theriomorphic representations of the libido--,their tendency to represent father and mother--,the ,sphinx represents the fear of the mother--,miss ,miller's mention of the ,aztec--,analysis of this figure--,the significance of the hand symbolically--,the ,aztec a substitute for the ,sphinx--,the name ,chi-wan-to-pel--,the connection of the anal region with veneration--,chiwantopel and ,ahasver1 the ,wandering ,jew--,the parallel with ,chidher--,heroes generating themselves through their own mothers--,analogy with the ,sun--,setting and rising sun3 ,mithra and ,helios1 ,christ and ,peter1 ,dhulqarnein and ,chidher--,the fish symbol--,the two ,dadophores3 the two thieves--,the mortal and immortal parts of man--,the ,trinity taken from phallic symbolism--,comparison of libido with phallus--,analysis of libido symbolism always leads back to the mother incest--,the hero myth the myth of our own suffering unconscious--,faust4 ,v4-- ,,symbolism ,,of ,,the ,,mother ,,and ,,of ,,rebirth #bcc ,the crowd as symbol of mystery--,the city as symbol of the mother--,the motive of continuous 8union0--,the typical journey of the sun-hero--,examples--,a longing for rebirth through the mother--,the compulsion to symbolize the mother as ,city1 ,sea1 ,source1 etc4--,the city as terrible mother and as holy mother--,the relation of the water-motive to rebirth--,of the tree-motive--,tree of life a mother-image--,the bisexual character of trees--,such symbols to be understood psychologically1 not anatomically--,the incestuous desire aims at becoming a child again1 not at incest--,it evades incest by creating myths of symbolic rebirth--,the libido spiritualized through this use of symbols--,to be born of the spirit--,this compulsion toward symbolism brings a release of forces bound up in incest--,this process in ,christianity--,christianity with its repression of the manifest sexual the negative of the ancient sexual cult--,the unconscious transformation of the incest wish into religious exercise does not meet the modern need--,a conscious method necessary1 involving moral autonomy--,replacing belief by understanding--,the history of the symbolism of trees--,the rise of the idea of the terrible mother a mask of the incest wish--,the myth of ,osiris--,related examples--,the motive of 8devouring0--,the ,cross of ,christ3 tree of death and tree of life--,lilith3 the devouring mother--,the ,lamias--,the conquering of the mother--,snake and dragon3 the resistance against incest--,the father represents the active repulse of the incest wish of the son--,he frequently becomes the monster to be overcome by the hero--,the ,mithraic sacrificing of the incest wish an overcoming of the mother--,a replacing of archaic overpowering by sacrifice of the wish--,the crucified ,christ an expression of this renunciation--,other cross sacrifices--,cross symbol possesses significance of 8union0--,child in mother's womb3 or man and mother in union--,conception of the soul a derivative of mother imago--,the power of incest prohibition created the self-conscious individual--,it was the coercion to domestication--,the further visions of ,miss ,miller4 ,,vi4-- ,,the ,,battle ,,for ,,deliverance ,,from ,,the ,,mother #cjg ,the appearance of the hero ,chiwantopel on horseback--,hero and horse equivalent of humanity and its repressed libido--,horse a libido symbol1 partly phallic1 partly maternal1 like the tree--,it represents the libido repressed through the incest prohibition--,the scene of ,chiwantopel and the ,indian--,recalling ,cassius and ,brutus3 also delirium of ,cyrano--,identification of ,cassius with his mother--,his infantile disposition--,miss ,miller's hero also infantile--,her visions arise from an infantile mother transference--,her hero to die from an arrow wound--,the symbolism of the arrow--,the onslaught of unconscious desires--,the deadly arrows strike the hero from within--,it means the state of introversion--,a sinking back into the world of the child--,the danger of this regression--,it may mean annihilation or new life--,examples of introversion--,the clash between the retrogressive tendency in the individual unconscious and the conscious forward striving--,willed introversion--,the unfulfilled sacrifice in the ,miller phantasy means an attempt to renounce the mother3 the conquest of a new life through the death of the old--,the hero ,miss ,miller herself4 ,,vii4-- ,,the ,,dual ,,mother ,,role #cda ,chiwantopel's monologue--,his quest for the 8one who understands0--,a quest for the mother--,also for the life-companion--,the sexual element in the wish--,the battle for independence from the mother--,its peril--,miss ,miller's use of ,longfellow's ,hiawatha--,an analysis of ,hiawatha--,a typical hero of the libido--,the miraculous birth--,the hero's birth symbolic because it is really a rebirth from the mother-spouse--,the twofold mother which in ,christian mythology becomes twofold birth--,the hero his own procreator--,virgin conception a mask for incestuous impregnation--,hiawatha's early life--,the identification of mother-nature with the mother--,the killing of a roebuck a conquering of the parents--,he takes on their strength--,he goes forth to slay the father in order to possess the mother--,minnehaha1 the mother--,hiawatha's introversion--,hiding in the lap of nature really a return to the mother's womb--,the regression to the presexual revives the importance of nutrition--,the inner struggle with the mother1 to overpower and impregnate her--,this fight against the longing for the mother brings new strength--,the ,mondamin motive in other myths--,the ,savior-hero the fruit of the entrance of the libido into the personal maternal depths--,this is to die1 and be born again--,hiawatha's struggle with the fish-monster--,a new deliverance from the mother--,and so again with ,megissogwon1 the ,magician--,the hero must again and again conquer the mother--,then follows his marriage with ,minnehaha--,other incidents1 his death3 the sinking of the sun in the west--,miss ,miller also reminded by ,chiwantopel's longing of ,wagner's ,siegfried--,analysis of the ,siegfried myth--,the treasure-guarding dragon--,the dragon the son's repressed longing for the mother--,symbolism of the cave--,the separation from the mother1 the hero's conquering of the dragon--,the symbolism of the cup--,drinking from the mother--,cup of the blood of ,christ--,the resultant mysterious union of man--,profane interpretations of this mystery--,the phallic significance of the serpent--,the snake as representing the introverting libido--,self-procreation3 or creation of the world through introversion--,the world thus an emanation of the libido--,the hero himself a serpent--,the psychoanalytic treatment of regression--,the hidden libido touched upon causes a struggle3 that is1 the hero fights the fight with the treasure-guarding dragon--,the awakening of ,brunhilde--,siegfried finding his mother3 a symbol of his own libido--,the conquest of the terrible mother brings the love and life-giving mother4 ,,viii4-- ,,the ,,sacrifice #dbh ,miss ,miller's vision again--,the paradoxical striving of the libido away from the mother toward the mother--,the destroying mother becomes beneficent on being conquered--,chiwantopel a hero of words1 not deeds--,he has not that will to live which breaks the magic circle of the incestuous--,his identification with the author1 and her wish for the parents--,the end is the devouring of the daughter's libido by the mother--,sexuality of the unconscious merely a symbol--,idle dreaming the mother of the fear of death--,this downward path in the poetry of ,hlderlin--,the estrangement from reality1 the introversion leading to death--,the necessity of freeing libido for a complete devotion to life--,otherwise bound by unconscious compulsion3 ,fate--,sublimation through voluntary work--,creation of the world through cosmic sacrifice--,man discovers the world when he sacrifices the mother--,the incest barrier as the producer of thought--,budding sexuality drawing the individual from the family--,the mind dawns at the moment the child begins to be free of the mother--,he seeks to win the world1 and leave the mother--,childish regression to the presexual brings archaic phantasies--,the incest problem not physical1 but psychological--,sacrifice of the horse3 sacrifice of the animal nature--,the sacrifice of the 8mother libido03 of the son to the mother--,superiority of ,christian symbol3 the sacrifice1 not only of lower nature1 but the whole personality--,miss ,miller's phantasy passes from sacrifice of the sexual1 to sacrifice of the infantile personality--,problem of psychoanalysis1 expressed mythologically1 the sacrifice and rebirth of the infantile hero--,the libido wills the destruction of its creation3 horse and serpent--,the end of the hero by means of earthquake--,the one who understands him is the mother4 8,therefore theory1 which gives to facts their value and significance1 is often very useful1 even if it is partially false1 for it throws light on phenomena which no one observed1 it forces an examination1 from many angles1 of facts which no one had hitherto studied1 and it gives the impulse for more extended and more productive researches4 8,it is1 therefore1 a moral duty for the man of science to expose himself to the risk of committing error and to submit to criticism1 in order that science may continue to progress4 ,a writer has attacked the author for this very severely1 saying1 here is a scientific ideal very limited and very paltry4 ,but those who are endowed with a mind sufficiently serious and impersonal as not to believe that all that they write is the expression of truth absolute and eternal1 approve of this theory which places the aims of science well above the miserable vanity and paltry #8amour propre' of the scientist40--,,guglielmo ,,ferrero4 ,les ,lois ,psychologiques du ,symbolisme--#ahie4 ,preface1 p4 viii4 ,,part ,i ,,introduction ,any one who can read ,freud's 8,interpretation of the ,dream0 without scientific rebellion at the newness and apparently unjustified daring of its analytical presentation1 and without moral indignation at the astonishing nudity of the dream interpretation1 and who can allow this unusual array of facts to influence his mind calmly and without prejudice1 will surely be deeply impressed at that place where ,freud calls to mind the fact that an individual psychologic conflict1 namely1 the ,incest ,phantasy1 is the essential root of that powerful ancient dramatic material1 the ,oedipus legend4 ,the impression made by this simple reference may be likened to that wholly peculiar feeling which arises in us if1 for example1 in the noise and tumult of a modern street we should come across an ancient relic--the ,corinthian capital of a walled-in column1 or a fragment of inscription4 ,just a moment ago we were given over to the noisy ephemeral life of the present1 when something very far away and strange appears to us1 which turns our attention to things of another order2 a glimpse away from the incoherent multiplicity of the present to a higher coherence in history4 ,very likely it would suddenly occur to us that on this spot where we now run busily to and fro a similar life and activity prevailed two thousand years ago in somewhat other forms2 similar passions moved mankind1 and man was likewise convinced of the uniqueness of his existence4 ,i would liken the impression which the first acquaintance with the monuments of antiquity so easily leaves behind to that impression which ,freud's reference to the ,oedipus legend makes--for while we are still engaged with the confusing impressions of the variability of the ,individual ,soul1 suddenly there is opened a revelation of the simple greatness of the ,oedipus tragedy--that never extinguished light of the ,grecian theatre4 ,this breadth of outlook carries in itself something of revelation4 ,for us1 the ancient psychology has long since been buried among the shadows of the past2 in the schoolroom one could scarcely repress a sceptical smile when one indiscreetly reckoned the comfortable matronly age of ,penelope and the age of ,jocasta1 and comically compared the result of the reckoning with the tragic-erotic struggles in the legend and drama4 ,we did not know at that time 7and who knows even to-day87 that the mother can be the all-consuming passion of the son1 which perhaps undermines his whole life and tragically destroys it1 so that not even the magnitude of the ,oedipus ,fate seems one jot overdrawn4 ,rare and pathologically understood cases like ,ninon de ,lenclos and her son#d lie too far removed from most of us to give a living impression4 ,but when we follow the paths traced out by ,freud1 we arrive at a recognition of the present existence of such possibilities1 which1 although they are too weak to enforce incest1 are still strong enough to cause disturbances of considerable magnitude in the soul4 ,the admission of such possibilities to one's self does not occur without a great burst of moral revulsion4 ,resistances arise which only too easily dazzle the intellect1 and1 through that1 make knowledge of self impossible4 ,whenever we succeed1 however1 in stripping feelings from more scientific knowledge1 then that abyss which separates our age from the antique is bridged1 and1 with astonishment1 we see that ,oedipus is still a living thing for us4 ,the importance of such an impression should not be undervalued4 ,we are taught by this insight that there is an identity of elementary human conflicts existing independent of time and place4 ,that which affected the ,greeks with horror still remains true1 but it is true for us only when we give up a vain illusion that we are different--that is to say1 more moral1 than the ancients4 ,we of the present day have nearly succeeded in forgetting that an indissoluble common bond binds us to the people of antiquity4 ,with this truth a path is opened to the understanding of the ancient mind2 an understanding which so far has not existed1 and1 on one side1 leads to an inner sympathy1 and1 on the other side1 to an intellectual comprehension4 ,through buried strata of the individual soul we come indirectly into possession of the living mind of the ancient culture1 and1 just precisely through that1 do we win that stable point of view outside our own culture1 from which1 for the first time1 an objective understanding of their mechanisms would be possible4 ,at least that is the hope which we get from the rediscovery of the ,oedipus problem4 ,the enquiry made possible by ,freud's work has already resulted fruitfully2 we are indebted to this stimulation for some bold attacks upon the territory of the history of the human mind4 ,there are the works of ,riklin1#e ,abraham1#f ,rank1#g ,maeder1#h ,jones1#i--recently ,silberer has joined their ranks with a beautiful investigation entitled 8,phantasie und ,mythus40#aj ,we are indebted to ,pfister#aa for a comprehensive work which cannot be overlooked here1 and which is of much importance for ,christian religious psychology4 ,the leading purpose of these works is the unlocking of historical problems through the application of psychoanalytic knowledge2 that is to say1 knowledge drawn from the activity of the modern unconscious mind concerning specific historical material4 ,i must refer the reader entirely to the specified works1 in order that he may gain information concerning the extent and the kind of insight which has already been obtained4 ,the explanations are in many cases dubious in particulars2 nevertheless1 this detracts in no way from the total result4 ,it would be significant enough if only the far-reaching analogy between the psychologic structure of the historical relics and the structure of the recent individual psychologic products alone were demonstrated4 ,this proof is possible of attainment for every intelligent person through the work done up to this time4 ,the analogy prevails especially in symbolism1 as ,riklin1 ,rank1 ,maeder1 and ,abraham have pointed out with illuminating examples2 it is also shown in the individual mechanisms of unconscious work1 that is to say in repression1 condensation1 etc41 as ,abraham explicitly shows4 ,up to the present time the psychoanalytic investigator has turned his interest chiefly to the analysis of the individual psychologic problems4 ,it seems to me1 however1 that in the present state of affairs there is a more or less imperative demand for the psychoanalyst to broaden the analysis of the individual problems by a comparative study of historical material relating to them1 just as ,freud has already done in a masterly manner in his book on 8,leonardo da ,vinci40#ab ,for1 just as the psychoanalytic conceptions promote understanding of the historic psychologic creations1 so reversedly historical materials can shed new light upon individual psychologic problems4 ,these and similar considerations have caused me to turn my attention somewhat more to the historical1 in the hope that1 out of this1 new insight into the foundations of individual psychology might be won4 ,,chapter ,i ,,concerning ,,the ,,two ,,kinds ,,of ,,thinking ,it is a well-known fact that one of the principles of analytic psychology is that the dream images are to be understood symbolically2 that is to say1 that they are not to be taken literally just as they are presented in sleep1 but that behind them a hidden meaning has to be surmised4 ,it is this ancient idea of a dream symbolism which has challenged not only criticism1 but1 in addition to that1 the strongest opposition4 ,that dreams may be full of import1 and1 therefore1 something to be interpreted1 is certainly neither a strange nor an extraordinary idea4 ,this has been familiar to mankind for thousands of years1 and1 therefore1 seems much like a banal truth4 ,the dream interpretations of the ,egyptians and ,chaldeans1 and the story of ,joseph who interpreted ,pharaoh's dreams1 are known to every one1 and the dream book of ,artemidorus is also familiar4 ,from countless inscribed monuments of all times and peoples we learn of foreboding dreams1 of significant1 of prophetic and also of curative dreams which the ,deity sent to the sick1 sleeping in the temple4 ,we know the dream of the mother of ,augustus1 who dreamt she was to be with child by the ,deity transformed into a snake4 ,we will not heap up references and examples to bear witness to the existence of a belief in the symbolism of dreams4 ,when an idea is so old1 and is so generally believed1 it is probably true in some way1 and1 indeed1 as is mostly the case1 is not literally true1 but is true psychologically4 ,in this distinction lies the reason why the old fogies of science have from time to time thrown away an inherited piece of ancient truth2 because it was not literal but psychologic truth4 ,for such discrimination this type of person has at no time had any comprehension4 ,from our experience1 it is hardly conceivable that a ,god existing outside of ourselves causes dreams1 or that the dream1 eo ipso1 foresees the future prophetically4 ,when we translate this into the psychologic1 however1 then the ancient theories sound much more reconcilable1 namely1 the dream arises from a part of the mind unknown to us1 but none the less important1 and is concerned with the desires for the approaching day4 ,this psychologic formula derived from the ancient superstitious conception of dreams1 is1 so to speak1 exactly identified with the ,freudian psychology1 which assumes a rising wish from the unconscious to be the source of the dream4 ,as the old belief teaches1 the ,deity or the ,demon speaks in symbolic speech to the sleeper1 and the dream interpreter has the riddle to solve4 ,in modern speech we say this means that the dream is a series of images1 which are apparently contradictory and nonsensical1 but arise in reality from psychologic material which yields a clear meaning4 ,were ,i to suppose among my readers a far-reaching ignorance of dream analysis1 then ,i should be obliged to illustrate this statement with numerous examples4 ,to-day1 however1 these things are quite well known1 so that one must proceed carefully with every-day dream material1 out of consideration for a public educated in these matters4 ,it is a special inconvenience that no dream can be recounted without being obliged to add to it half a life's history which affords the individual foundations of the dream1 but there are some few typical dreams which can be told without too great a ballast4 ,one of these is the dream of the sexual assault1 which is especially prevalent among women4 ,a girl sleeping after an evening happily spent in dancing1 dreams that a robber breaks open her door noisily and stabs through her body with a lance4 ,this theme1 which explains itself1 has countless variations1 some simple1 some complicated4 ,instead of the lance it is a sword1 a dagger1 a revolver1 a gun1 a cannon1 a hydrant1 a watering pot2 or the assault is a burglary1 a pursuit1 a robbery1 or it is some one hidden in the closet or under the bed4 ,or the danger may be illustrated by wild animals2 for instance1 a horse which throws the dreamer to the ground and kicks her in the body with his hind foot2 lions1 tigers1 elephants with threatening trunks1 and finally snakes in endless variety4 ,sometimes the snake creeps into the mouth1 sometimes it bites the breast like ,cleopatra's legendary asp1 sometimes it comes in the rle of the paradisical snake1 or in the variations of ,franz ,stuck1 whose pictures of snakes bear the significant titles 8,vice10 8,sin10 8,lust40 ,the mixture of lust and anxiety is expressed incomparably in the very atmosphere of these pictures1 and far more brutally1 indeed1 than in ,mrike's charming poem4 ,the ,maiden's ,first ,love ,song ,what's in the net8 ,behold1 ,but ,i am afraid1 ,do ,i grasp a sweet eel1 ,do ,i seize a snake8 ,love is a blind ,fisherwoman2 ,tell the child ,where to seize4 ,already it leaps in my hands4 ,oh1 ,pity1 or delight6 ,with nestlings and turnings ,it coils on my breast1 ,it bites me1 oh1 wonder6 ,boldly through the skin1 ,it darts under my heart4 ,oh1 ,love1 ,i shudder6 ,what can ,i do1 what can ,i begin8 ,that shuddering thing2 ,there it crackles within ,and coils in a ring4 ,it must be poisoned4 ,here it crawls around4 ,blissfully ,i feel as it worms ,itself into my soul ,and kills me finally4 ,all these things are simple1 and need no explanation to be intelligible4 ,somewhat more complicated1 but still unmistakable1 is the dream of a woman2 she sees the triumphal arch of ,constantine4 ,a cannon stands before it1 to the right of it a bird1 to the left a man4 ,a shot flashes out of the tube2 the projectile hits her2 it goes into her pocket1 into her purse4 ,there it remains1 and she holds her purse as if something very precious were in it4 ,the image disappears1 and she continues to see only the stock of the cannon1 and over that ,constantine's motto1 8,in hoc signo vinces40 ,these few references to the symbolic nature of dreams are perhaps sufficient4 ,for whomsoever the proof may appear insufficient1 and it is certainly insufficient for a beginner1 further evidence may be found in the fundamental work of ,freud1 and in the works of ,stekel and ,rank which are fuller in certain particulars4 ,we must assume here that the dream symbolism is an established fact1 in order to bring to our study a mind suitably prepared for an appreciation of this work4 ,we would not be successful if we1 on the contrary1 were to be astonished at the idea that an intellectual image can be projected into our conscious psychic activity2 an image which apparently obeys such wholly other laws and purposes than those governing the conscious psychic product4 ,why are dreams symbolic8 ,every 8why0 in psychology is divided into two separate questions3 first1 for what purpose are dreams symbolic8 ,we will answer this question only to abandon it at once4 ,dreams are symbolic in order that they can not be understood2 in order that the wish1 which is the source of the dream1 may remain unknown4 ,the question why this is so and not otherwise1 leads us out into the far-reaching experiences and trains of thought of the ,freudian psychology4 ,here the second question interests us1 viz41 ,how is it that dreams are symbolic8 ,that is to say1 from where does this capacity for symbolic representation come1 of which we1 in our conscious daily life1 can discover apparently no traces8 ,let us examine this more closely4 ,can we really discover nothing symbolic in our every-day thought8 ,let us follow our trains of thought2 let us take an example4 ,we think of the war of #ahgj and #ahga4 ,we think about a series of bloody battles1 the siege of ,strassburg1 ,belfort1 ,paris1 the ,treaty of ,peace1 the foundation of the ,german ,empire1 and so on4 ,how have we been thinking8 ,we start with an idea1 or super-idea1 as it is also called1 and without thinking of it1 but each time merely guided by a feeling of direction1 we think about individual reminiscences of the war4 ,in this we can find nothing symbolic1 and our whole conscious thinking proceeds according to this type4#ac ,if we observe our thinking very narrowly1 and follow an intensive train of thought1 as1 for example1 the solution of a difficult problem1 then suddenly we notice that we are thinking in words1 that in wholly intensive thinking we begin to speak to ourselves1 or that we occasionally write down the problem1 or make a drawing of it so as to be absolutely clear4 ,it must certainly have happened to any one who has lived for some time in a foreign country1 that after a certain period he has begun to think in the language of the country4 ,a very intensive train of thinking works itself out more or less in word form2 that is1 if one wants to express it1 to teach it1 or to convince any one of it4 ,evidently it directs itself wholly to the outside world4 ,to this extent1 this directed or logical thinking is a reality thinking1#ad having a real existence for us2 that is to say1 a thinking which adjusts itself to actual conditions1#ae where we1 expressed in other words1 imitate the succession of objectively real things1 so that the images in our mind follow after each other in the same strictly causal succession as the historical events outside of our mind4#af ,we call this thinking1 thinking with directed attention4 ,it has1 in addition1 the peculiarity that one is tired by it1 and that1 on this account1 it is set into action only for a time4 ,our whole vital accomplishment1 which is so expensive1 is adaptation to environment2 a part of it is the directed thinking1 which1 biologically expressed1 is nothing but a process of psychic assimilation1 which1 as in every vital accomplishment1 leaves behind a corresponding exhaustion4 ,the material with which we think is language and speech concept1 a thing which has been used from time immemorial as something external1 a bridge for thought1 and which has a single purpose--that of communication4 ,as long as we think directedly1 we think for others and speak to others4#ag ,speech is originally a system of emotional and imitative sounds--sounds which express terror1 fear1 anger1 love2 and sounds which imitate the noises of the elements1 the rushing and gurgling of water1 the rolling of thunder1 the tumults of the winds1 the tones of the animal world1 and so on2 and1 finally1 those which represent a combination of the sounds of perception and of affective reaction4#ah ,likewise in the more or less modern languages1 large quantities of onomatopoetic relics are retained2 for example1 sounds for the movement of water1-- ,rauschen1 risseln1 rschen1 rinnen1 rennen1 to rush1 ruscello1 ruisseau1 river1 ,rhein4 ,wasser1 wissen1 wissern1 pissen1 piscis1 fisch4 ,thus language is originally and essentially nothing but a system of signs or symbols1 which denote real occurrences1 or their echo in the human soul4 ,therefore one must decidedly agree with ,anatole ,france1#ai when he says1 8,what is thought1 and how do we think8 ,we think with words2 that alone is sensual and brings us back to nature4 ,think of it6 ,the metaphysician has only the perfected cry of monkeys and dogs with which to construct the system of the world4 ,that which he calls profound speculation and transcendent method is to put end to end in an arbitrary order the natural sounds which cry out hunger1 fear1 and love in the primitive forests1 and to which were attached little by little the meanings which one believed to be abstract1 when they were only crude4 8,do not fear that the succession of small cries1 feeble and stifled1 which compose a book of philosophy1 will teach us so much regarding the universe1 that we can live in it no longer40 ,thus is our directed thinking1 and even if we were the loneliest and furthest removed from our fellows1 this thinking is nothing but the first notes of a long-drawn-out call to our companions that water had been found1 that we had killed the bear1 that a storm was approaching1 or that wolves were prowling around the camp4 ,a striking paradox of ,ablard's which expresses in a very intuitive way the whole human limitation of our complicated thinking process1 reads1--8,sermo generatur ab intellectu et generat intellectum40#bj ,any system of philosophy1 no matter how abstract1 represents in means and purpose nothing more than an extremely cleverly developed combination of original nature sounds4#ba ,hence arises the desire of a ,schopenhauer or a ,nietzsche for recognition and understanding1 and the despair and bitterness of their loneliness4 ,one might expect1 perhaps1 that a man full of genius could pasture in the greatness of his own thoughts1 and renounce the cheap approbation of the crowd which he despises2 yet he succumbs to the more powerful impulse of the herd instinct4 ,his searching and his finding1 his call1 belong to the herd4 ,when ,i said just now that directed thinking is properly a thinking with words1 and quoted that clever testimony of ,anatole ,france as drastic proof of it1 a misunderstanding might easily arise1 namely1 that directed thinking is really only 8word40 ,that certainly would go too far4 ,language should1 however1 be comprehended in a wider sense than that of speech1 which is in itself only the expression of the formulated thought which is capable of being communicated in the widest sense4 ,otherwise1 the deaf mute would be limited to the utmost in his capacity for thinking1 which is not the case in reality4 ,without any knowledge of the spoken word1 he has his 8language40 ,this language1 considered from the standpoint of history1 or in other words1 directed thinking1 is here a descendant of the primitive words1 as1 for instance1 ,wundt#bb expresses it4 8,a further important result of that co-operation of sound and sign interchange consists in the fact that very many words gradually lose altogether their original concrete thought meaning1 and turn into signs for general ideas and for the expression of the apperceptive functions of relation and comparison and their products4 ,in this manner abstract thought develops1 which1 because it would not be possible without the change of meaning lying at the root of it1 is indeed a production of that psychic and psychophysical reciprocal action out of which the development of language takes place40 ,jodl#bc denies the identity of language and thought1 because1 for one reason1 one and the same psychic fact might be expressed in different languages in different ways4 ,from that he draws the conclusion that a 8super-language thinking0 exists4 ,certainly there is such a thing1 whether with ,erdmann one considers it 8hypologisch10 or with ,jodl as 8super-language40 ,only this is not logical thinking4 ,my conception of it agrees with the noteworthy contribution made by ,baldwin1 which ,i will quote here word for word4#bd 8,the transmission from pre-judgmental to judgmental meaning is just that from knowledge which has social confirmation to that which gets along without it4 ,the meanings utilized for judgment are those already developed in their presuppositions and applications through the confirmation of social intercourse4 ,thus1 the personal judgment1 trained in the methods of social rendering1 and disciplined by the interaction of its social world1 projects its content into that world again4 ,in other words1 the platform for all movement into the assertion of individual judgment--the level from which new experience is utilized--is already and always socialized2 and it is just this movement that we find reflected in the actual results as the sense of the #8appropriateness' or synomic character of the meaning rendered4 8,now the development of thought1 as we are to see in more detail1 is by a method essentially of trial and error1 of experimentation1 of the use of meanings as worth more than they are as yet recognized to be worth4 ,the individual must use his own thoughts1 his established knowledges1 his grounded judgments1 for the embodiment of his new inventive constructions4 ,he erects his thought as we say #8schematically'--in logic terms1 #8problematically1' conditionally1 disjunctively2 projecting into the world an opinion still peculiar to himself1 as if it were true4 ,thus all discovery proceeds4 ,but this is1 from the linguistic point of view1 still to use the current language1 still to work by meanings already embodied in social and conventional usage4 8,language grows1 therefore1 just as thought does1 by never losing its synomic or dual reference2 its meaning is both personal and social4 8,it is the register of tradition1 the record of racial conquest1 the deposit of all the gains made by the genius of individuals4444 ,the social copy-system1 thus established1 reflects the judgmental processes of the race1 and in turn becomes the training school of the judgment of new generations4 8,most of the training of the self1 whereby the vagaries of personal reaction to fact and image are reduced to the basis of sound judgment1 comes through the use of speech4 ,when the child speaks1 he lays before the world his suggestion for a general or common meaning4 ,the reception he gets confirms or refutes him4 ,in either case he is instructed4 ,his next venture is now from a platform of knowledge on which the newer item is more nearly convertible into the common coin of effective intercourse4 ,the point to notice here is not so much the exact mechanism of the exchange--secondary conversion--by which this gain is made1 as the training in judgment that the constant use of it affords4 ,in each case1 effective judgment is the common judgment4 8,here the object is to point out that it is secured by the development of a function whose rise is directly ad hoc1 directly for the social experimentation by which growth in personal competence is advanced as well--the function of speech4 8,in language1 therefore1 to sum up the foregoing1 we have the tangible--the actual--the historical--instrument of the development and conservation of psychic meaning4 ,it is the material evidence and proof of the concurrence of social and personal judgment4 ,in it synomic meaning1 judged as #8appropriate1' becomes #8social' meaning1 held as socially generalized and acknowledged40 ,these arguments of ,baldwin abundantly emphasize the wide-reaching limitations of thinking caused by language4#be ,these limitations are of the greatest significance1 both subjectively and objectively2 at least their meaning is great enough to force one to ask one's self if1 after all1 in regard to independence of thought1 ,franz ,mauthner1 thoroughly sceptical1 is not really correct in his view that thinking is speech and nothing more4 ,baldwin expresses himself more cautiously and reservedly2 nevertheless1 his inner meaning is plainly in favor of the primacy of speech 7naturally not in the sense of the spoken word72 the directed thinking1 or as we might perhaps call it1 the thinking in internal speech1 is the manifest instrument of culture1 and we do not go astray when we say that the powerful work of education which the centuries have given to directed thinking has produced1 just through the peculiar development of thinking from the individual subjective into the social objective1 a practical application of the human mind to which we owe modern empiricism and technic1 and which occurs for absolutely the first time in the history of the world4 ,inquisitive minds have often tormented themselves with the question why the undoubtedly extraordinary knowledge of mathematics and principles and material facts united with the unexampled art of the human hand in antiquity never arrived at the point of developing those known technical statements of fact1 for instance1 the principles of simple machines1 beyond the realm of the amusing and curious to a real technic in the modern sense4 ,there is necessarily only one answer to this2 the ancients almost entirely1 with the exception of a few extraordinary minds1 lacked the capacity to allow their interest to follow the transformations of inanimate matter to the extent necessary for them to be able to reproduce the process of nature1 creatively and through their own art1 by means of which alone they could have succeeded in putting themselves in possession of the force of nature4 ,that which they lacked was training in directed thinking1 or1 to express it psychoanalytically1 the ancients did not succeed in tearing loose the libido which might be sublimated1 from the other natural relations1 and did not turn voluntarily to anthropomorphism4 ,the secret of the development of culture lies in the mobility of the libido1 and in its capacity for transference4 ,it is1 therefore1 to be assumed that the directed thinking of our time is a more or less modern acquisition1 which was lacking in earlier times4 ,but with that we come to a further question1 viz41 what happens if we do not think directedly8 ,then our thinking lacks the major idea1 and the feeling of direction which emanates from that4#bf ,we no longer compel our thoughts along a definite track1 but let them float1 sink and mount according to their own gravity4 ,according to ,kulpe#bg thinking is a kind of inner will action1 the absence of which necessarily leads to an automatic play of ideas4 ,james understands the non-directed thinking1 or 8merely associative0 thinking1 as the ordinary one4 ,he expresses himself about that in the following manner3 8,our thought consists for the great part of a series of images1 one of which produces the other2 a sort of passive dream-state of which the higher animals are also capable4 ,this sort of thinking leads1 nevertheless1 to reasonable conclusions of a practical as well as of a theoretical nature4 8,as a rule1 the links of this sort of irresponsible thinking1 which are accidentally bound together1 are empirically concrete things1 not abstractions40 ,we can1 in the following manner1 complete these definitions of ,william ,james4 ,this sort of thinking does not tire us2 it quickly leads us away from reality into phantasies of the past and future4 ,here1 thinking in the form of speech ceases1 image crowds upon image1 feeling upon feeling2 more and more clearly one sees a tendency which creates and makes believe1 not as it truly is1 but as one indeed might wish it to be4#bh ,the material of these thoughts which turns away from reality1 can naturally be only the past with its thousand memory pictures4 ,the customary speech calls this kind of thinking 8dreaming40 ,whoever attentively observes himself will find the general custom of speech very striking1 for almost every day we can see for ourselves how1 when falling asleep1 phantasies are woven into our dreams1 so that between the dreams of day and night there is not so great a difference4 ,thus we have two forms of thinking--directed thinking and dream or phantasy thinking4 ,the first1 working for communication with speech elements1 is troublesome and exhausting2 the latter1 on the contrary1 goes on without trouble1 working spontaneously1 so to speak1 with reminiscences4 ,the first creates innovations1 adaptations1 imitates reality and seeks to act upon it4 ,the latter1 on the contrary1 turns away from reality1 sets free subjective wishes1 and is1 in regard to adaptation1 wholly unproductive4#bi ,let us leave aside the query as to why we possess these two different ways of thinking1 and turn back to the second proposition1 namely1 how comes it that we have two different ways of thinking8 ,i have intimated above that history shows us that directed thinking was not always as developed as it is at present4 ,in this age the most beautiful expression of directed thinking is science1 and the technic fostered by it4 ,both things are indebted for their existence simply to an energetic education in directed thinking4 ,at the time1 however1 when a few forerunners of the present culture1 like the poet ,petrarch1 first began to appreciate ,nature understandingly#cj there was already in existence an equivalent for our science1 to wit1 scholasticism4#ca ,this took its objects from the phantasies of the past1 and it gave to the mind a dialectic training in directed thinking4 ,the only success which beckoned the thinker was rhetorical victory in disputation1 and not a visible transformation of reality4 ,the subjects of thinking were often astonishingly phantastical2 for example1 questions were discussed1 such as how many angels could have a place on the point of a needle8 ,whether ,christ could have done his work of redemption equally well if he had come into the world as a pea8 ,the possibility of such problems1 to which belong the metaphysical problems in general1 viz41 to be able to know the unknowable1 shows us of what peculiar kind that mind must have been which created such things which to us are the height of absurdity4 ,nietzsche had guessed1 however1 at the biological background of this phenomenon when he spoke of the 8beautiful tension0 of the ,germanic mind which the ,middle ,ages created4 ,taken historically1 scholasticism1 in the spirit of which persons of towering intellectual powers1 such as ,thomas of ,aquinas1 ,duns ,scotus1 ,ablard1 ,william of ,occam and others1 have labored1 is the mother of the modern scientific attitude1 and a later time will see clearly how and in what scholasticism still furnishes living undercurrents to the science of to-day4 ,its whole nature lies in dialectic gymnastics which have raised the symbol of speech1 the word1 to an almost absolute meaning1 so that it finally attained to that substantiality which expiring antiquity could lend to its logos only temporarily1 through attributes of mystical valuation4 ,the great work of scholasticism1 however1 appears to be the foundation of firmly knitted intellectual sublimation1 the conditio sine qua non of the modern scientific and technical spirit4 ,should we go further back into history1 we shall find that which to-day we call science1 dissolved into an indistinct cloud4 ,the modern culture-creating mind is incessantly occupied in stripping off all subjectivity from experience1 and in finding those formulas which bring ,nature and her forces to the best and most fitting expression4 ,it would be an absurd and entirely unjustified self-glorification if we were to assume that we are more energetic or more intelligent than the ancients--our materials for knowledge have increased1 but not our intellectual capacity4 ,for this reason1 we become immediately as obstinate and insusceptible in regard to new ideas as people in the darkest times of antiquity4 ,our knowledge has increased but not our wisdom4 ,the main point of our interest is displaced wholly into material reality2 antiquity preferred a mode of thought which was more closely related to a phantastic type4 ,except for a sensitive perspicuity towards works of art1 not attained since then1 we seek in vain in antiquity for that precise and concrete manner of thinking characteristic of modern science4 ,we see the antique spirit create not science but mythology4 ,unfortunately1 we acquire in school only a very paltry conception of the richness and immense power of life of ,grecian mythology4 ,therefore1 at first glance1 it does not seem possible for us to assume that that energy and interest which to-day we put into science and technic1 the man of antiquity gave in great part to his mythology4 ,that1 nevertheless1 gives the explanation for the bewildering changes1 the kaleidoscopic transformations and new syncretistic groupings1 and the continued rejuvenation of the myths in the ,grecian sphere of culture4 ,here1 we move in a world of phantasies1 which1 little concerned with the outer course of things1 flows from an inner source1 and1 constantly changing1 creates now plastic1 now shadowy shapes4 ,this phantastical activity of the ancient mind created artistically par excellence4 ,the object of the interest does not seem to have been to grasp hold of the 8how0 of the real world as objectively and exactly as possibly1 but to sthetically adapt subjective phantasies and expectations4 ,there was very little place among ancient people for the coldness and disillusion which ,giordano ,bruno's thoughts on eternity and ,kepler's discoveries brought to modern humanity4 ,the nave man of antiquity saw in the sun the great ,father of the heaven and the earth1 and in the moon the fruitful good ,mother4 ,everything had its demons2 they animated equally a human being and his brother1 the animal4 ,everything was considered according to its anthropomorphic or theriomorphic attributes1 as human being or animal4 ,even the disc of the sun was given wings or four feet1 in order to illustrate its movement4 ,thus arose an idea of the universe which was not only very far from reality1 but was one which corresponded wholly to subjective phantasies4 ,we know1 from our own experience1 this state of mind4 ,it is an infantile stage4 ,to a child the moon is a man or a face or a shepherd of the stars4 ,the clouds in the sky seem like little sheep2 the dolls drink1 eat and sleep2 the child places a letter at the window for the ,christ-child2 he calls to the stork to bring him a little brother or sister2 the cow is the wife of the horse1 and the dog the husband of the cat4 ,we know1 too1 that lower races1 like the negroes1 look upon the locomotive as an animal1 and call the drawers of the table the child of the table4 ,as we learn through ,freud1 the dream shows a similar type4 ,since the dream is unconcerned with the real condition of things1 it brings the most heterogeneous matter together1 and a world of impossibilities takes the place of realities4 ,freud finds progression characteristic of thinking when awake2 that is to say1 the advancement of the thought excitation from the system of the inner or outer perception through the 8endopsychic0 work of association1 conscious and unconscious1 to the motor end2 that is to say1 towards innervation4 ,in the dream he finds the reverse1 namely1 regression of the thought excitation from the preconscious or unconscious to the system of perception1 by the means of which the dream receives its ordinary impression of sensuous distinctness1 which can rise to an almost hallucinating clearness4 ,the dream thinking moves in a retrograde manner towards the raw material of memory4 8,the structure of the dream thoughts is dissolved during the progress of regression into its raw material40 ,the reanimation of the original perception is1 however1 only one side of regression4 ,the other side is regression to the infantile memory material1 which might also be understood as regression to the original perception1 but which deserves especial mention on account of its independent importance4 ,this regression might1 indeed1 be considered as 8historical40 ,the dream1 according to this conception1 might also be described as the substitute of the infantile scene1 changed through transference into the recent scene4 ,the infantile scene cannot carry through its revival2 it must be satisfied with its return as a dream4 ,from this conception of the historical side of regression1 it follows consequently that the modes of conclusion of the dream1 in so far as one may speak of them1 must show at the same time an analogous and infantile character4 ,this is truly the case1 as experience has abundantly shown1 so that to-day every one who is familiar with the subject of dream analysis confirms ,freud's proposition that dreams are a piece of the conquered life of the childish soul4 ,inasmuch as the childish psychic life is undeniably of an archaic type1 this characteristic belongs to the dream in quite an unusual degree4 ,freud calls our attention to this especially4 8,the dream1 which fulfils its wishes by a short1 regressive path1 affords us only an example of the primary method of working of the psychic apparatus1 which has been abandoned by us as unsuitable4 ,that which once ruled in the waking state1 when the psychical life was still young and impotent1 appears to be banished to the dream life1 in somewhat the same way as the bow and arrow1 those discarded1 primitive weapons of adult humanity1 have been relegated to the nursery40#cb ,all this experience suggests to us that we draw a parallel between the phantastical1 mythological thinking of antiquity and the similar thinking of children1 between the lower human races and dreams4#cc ,this train of thought is not a strange one for us1 but quite familiar through our knowledge of comparative anatomy and the history of development1 which show us how the structure and function of the human body are the results of a series of embryonic changes which correspond to similar changes in the history of the race4 ,therefore1 the supposition is justified that ontogenesis corresponds in psychology to phylogenesis4 ,consequently1 it would be true1 as well1 that the state of infantile thinking in the child's psychic life1 as well as in dreams1 is nothing but a re-echo of the prehistoric and the ancient4#cd ,in regard to this1 ,nietzsche takes a very broad and remarkable standpoint4#ce 8,in our sleep and in our dreams we pass through the whole thought of earlier humanity4 ,i mean1 in the same way that man reasons in his dreams1 he reasoned when in the waking state many thousands of years4 ,the first causa which occurred to his mind in reference to anything that needed explanation1 satisfied him and passed for truth4 ,in the dream this atavistic relic of humanity manifests its existence within us1 for it is the foundation upon which the higher rational faculty developed1 and which is still developing in every individual4 ,the dream carries us back into earlier states of human culture1 and affords us a means of understanding it better4 ,the dream thought is so easy to us now1 because we are so thoroughly trained to it through the interminable stages of evolution during which this phantastic and facile form of theorizing has prevailed4 ,to a certain extent the dream is a restorative for the brain1 which during the day is called upon to meet the severe demands for trained thought1 made by the conditions of a higher civilization4 8,from these facts1 we can understand how lately more acute logical thinking1 the taking seriously of cause and effect1 has been developed2 when our functions of reason and intelligence still reach back involuntarily to those primitive forms of conclusion1 and we live about half our lives in this condition40 ,we have already seen that ,freud1 independently of ,nietzsche1 has reached a similar standpoint from the basis of dream analysis4 ,the step from this established proposition to the perception of the myths as familiar dream images is no longer a great one4 ,freud has formulated this conclusion himself4#cf 8,the investigation of this folk-psychologic formation1 myths1 etc41 is by no means finished at present4 ,to take an example of this1 however1 it is probable that the myths correspond to the distorted residue of wish phantasies of whole nations1 the secularized dreams of young humanity40 ,rank#cg understands the myths in a similar manner1 as a mass dream of the people4#ch ,riklin#ci has insisted rightly upon the dream mechanism of the fables1 and ,abraham#dj has done the same for the myths4 ,he says3 8,the myth is a fragment of the infantile soul-life of the people40 and 8,thus the myth is a sustained1 still remaining fragment from the infantile soul-life of the people1 and the dream is the myth of the individual40 ,an unprejudiced reading of the above-mentioned authors will certainly allay all doubts concerning the intimate connection between dream psychology and myth psychology4 ,the conclusion results almost from itself1 that the age which created the myths thought childishly--that is to say1 phantastically1 as in our age is still done1 to a very great extent 7associatively or analogically7 in dreams4 ,the beginnings of myth formations 7in the child71 the taking of phantasies for realities1 which is partly in accord with the historical1 may easily be discovered among children4 ,one might raise the objection that the mythological inclinations of children are implanted by education4 ,the objection is futile4 ,has humanity at all ever broken loose from the myths8 ,every man has eyes and all his senses to perceive that the world is dead1 cold and unending1 and he has never yet seen a ,god1 nor brought to light the existence of such from empirical necessity4 ,on the contrary1 there was need of a phantastic1 indestructible optimism1 and one far removed from all sense of reality1 in order1 for example1 to discover in the shameful death of ,christ really the highest salvation and the redemption of the world4 ,thus one can indeed withhold from a child the substance of earlier myths but not take from him the need for mythology4 ,one can say1 that should it happen that all traditions in the world were cut off with a single blow1 then with the succeeding generation1 the whole mythology and history of religion would start over again4 ,only a few individuals succeed in throwing off mythology in a time of a certain intellectual supremacy--the mass never frees itself4 ,explanations are of no avail2 they merely destroy a transitory form of manifestation1 but not the creating impulse4 ,let us again take up our earlier train of thought4 ,we spoke of the ontogenetic re-echo of the phylogenetic psychology among children1 we saw that phantastic thinking is a characteristic of antiquity1 of the child1 and of the lower races2 but now we know also that our modern and adult man is given over in large part to this same phantastic thinking1 which enters as soon as the directed thinking ceases4 ,a lessening of the interest1 a slight fatigue1 is sufficient to put an end to the directed thinking1 the exact psychological adaptation to the real world1 and to replace it with phantasies4 ,we digress from the theme and give way to our own trains of thought2 if the slackening of the attention increases1 then we lose by degrees the consciousness of the present1 and the phantasy enters into possession of the field4 ,here the important question obtrudes itself3 ,how are phantasies created8 ,from the poets we learn much about it2 from science we learn little4 ,the psychoanalytic method1 presented to science by ,freud1 shed light upon this for the first time4 ,it showed us that there are typical cycles4 ,the stutterer imagines he is a great orator4 ,the truth of this1 ,demosthenes1 thanks to his energy1 has proven4 ,the poor man imagines himself to be a millionaire1 the child an adult4 ,the conquered fight out victorious battles with the conquerer2 the unfit torments or delights himself with ambitious plans4 ,we imagine that which we lack4 ,the interesting question of the 8why0 of all this we must here leave unanswered1 while we return to the historic problem3 ,from what source do the phantasies draw their materials8#da ,we chose1 as an example1 a typical phantasy of puberty4 ,a child in that stage before whom the whole frightening uncertainty of the future fate opens1 puts back the uncertainty into the past1 through his phantasy1 and says1 8,if only ,i were not the child of my ordinary parents1 but the child of a rich and fashionable count1 and had been merely passed over to my parents1 then some day a golden coach would come1 and the count would take his child back with him to his wonderful castle10 and so it goes on1 as in ,grimm's ,fairy ,tales which the mother tells to her children4#db ,with a normal child1 it stops with the fugitive1 quickly-passing idea which is soon covered over and forgotten4 ,however1 at one time1 and that was in the ancient world of culture1 the phantasy was an openly acknowledged institution4 ,the heroes1--,i recall ,romulus and ,remus1 ,semiramis1 ,moses and many others1--have been separated from their real parents4#dc ,others are directly sons of gods1 and the noble races derive their family trees from heroes and gods4 ,as one sees by this example1 the phantasy of modern humanity is nothing but a re-echo of an old-folk-belief1 which was very widespread originally4#dd ,the ambitious phantasy chooses1 among others1 a form which is classic1 and which once had a true meaning4 ,the same thing holds good in regard to the sexual phantasy4 ,in the preamble we have spoken of dreams of sexual assault3 the robber who breaks into the house and commits a dangerous act4 ,that1 too1 is a mythological theme1 and in the prehistoric era was certainly a reality too4#de ,wholly apart from the fact that the capture of women was something general in the lawless prehistoric times1 it was also a subject of mythology in cultivated epochs4 ,i recall the capture of ,proserpina1 ,deianira1 ,europa1 the ,sabine women1 etc4 ,we must not forget that1 even to-day1 marriage customs exist in various regions which recall the ancient custom of marriage by capture4 ,the symbolism of the instrument of coitus was an inexhaustible material for ancient phantasy4 ,it furnished a widespread cult that was designated phallic1 the object of reverence of which was the phallus4 ,the companion of ,dionysus was ,phales1 a personification of the phallus proceeding from the phallic ,herme of ,dionysus4 ,the phallic symbols were countless4 ,among the ,sabines1 the custom existed for the bridegroom to part the bride's hair with a lance4 ,the bird1 the fish and the snake were phallic symbols4 ,in addition1 there existed in enormous quantities theriomorphic representations of the sexual instinct1 in connection with which the bull1 the he-goat1 the ram1 the boar and the ass were frequently used4 ,an undercurrent to this choice of symbol was furnished by the sodomitic inclination of humanity4 ,when in the dream phantasy of modern man1 the feared man is replaced by an animal1 there is recurring in the ontogenetic re-echo the same thing which was openly represented by the ancients countless times4 ,there were he-goats which pursued nymphs1 satyrs with she-goats2 in still older times in ,egypt there even existed a shrine of a goat god1 which the ,greeks called ,pan1 where the ,hierodules prostituted themselves with goats4#df ,it is well known that this worship has not died out1 but continues to live as a special custom in ,south ,italy and ,greece4#dg ,to-day we feel for such a thing nothing but the deepest abhorrence1 and never would admit it still slumbered in our souls4 ,nevertheless1 just as truly as the idea of the sexual assault is there1 so are these things there too2 which we should contemplate still more closely1--not through moral eye-glasses1 with horror1 but with interest as a natural science1 since these things are venerable relics of past culture periods4 ,we have1 even to-day1 a clause in our penal code against sodomy4 ,but that which was once so strong as to give rise to a worship among a highly developed people has probably not wholly disappeared from the human soul during the course of a few generations4 ,we may not forget that since the symposium of ,plato1 in which homo-sexuality faces us on the same level with the so-called 8normal sexuality10 only eighty generations have passed4 ,and what are eighty generations8 ,they shrink to an imperceptible period of time when compared with the space of time which separates us from the homo-,neandertalensis or ,heidelbergensis4 ,i might call to mind1 in this connection1 some choice thoughts of the great historian ,guglielmo ,ferrero3#dh 8,it is a very common belief that the further man is separated from the present by time1 the more does he differ from us in his thoughts and feelings2 that the psychology of humanity changes from century to century1 like fashions of literature4 ,therefore1 no sooner do we find in past history an institution1 a custom1 a law or a belief a little different from those with which we are familiar1 than we immediately search for some complex meanings1 which frequently resolve themselves into phrases of doubtful significance4 8,indeed1 man does not change so quickly2 his psychology at bottom remains the same1 and even if his culture varies much from one epoch to another1 it does not change the functioning of his mind4 ,the fundamental laws of the mind remain the same1 at least during the short historical period of which we have knowledge1 and all phenomena1 even the most strange1 must be capable of explanation by those common laws of the mind which we can recognize in ourselves40 ,the psychologist should accept this viewpoint without reservation as peculiarly applicable to himself4 ,to-day1 indeed1 in our civilization the phallic processions1 the ,dionysian mysteries of classical ,athens1 the barefaced ,phallic emblems1 have disappeared from our coins1 houses1 temples and streets2 so also have the theriomorphic representations of the ,deity been reduced to small remnants1 like the ,dove of the ,holy ,ghost1 the ,lamb of ,god and the ,cock of ,peter adorning our church towers4 ,in the same way1 the capture and violation of women have shrunken away to crimes4 ,yet all of this does not affect the fact that we1 in childhood1 go through a period in which the impulses toward these archaic inclinations appear again and again1 and that through all our life we possess1 side by side with the newly recruited1 directed and adapted thought1 a phantastic thought which corresponds to the thought of the centuries of antiquity and barbarism4 ,just as our bodies still keep the reminders of old functions and conditions in many old-fashioned organs1 so our minds1 too1 which apparently have outgrown those archaic tendencies1 nevertheless bear the marks of the evolution passed through1 and the very ancient re-echoes1 at least dreamily1 in phantasies4 ,the symbolism which ,freud has discovered1 is revealed as an expression of a thinking and of an impulse limited to the dream1 to wrong conduct1 and to derangements of the mind1 which form of thinking and impulse at one time ruled as the mightiest influence in past culture epochs4 ,the question of whence comes the inclination and ability which enables the mind to express itself symbolically1 brings us to the distinction between the two kinds of thinking--the directed and adapted on one hand1 and the subjective1 fed by our own egotistic wishes1 on the other4 ,the latter form of thinking1 presupposing that it were not constantly corrected by the adapted thinking1 must necessarily produce an overwhelmingly subjectively distorted idea of the world4 ,we regard this state of mind as infantile4 ,it lies in our individual past1 and in the past of mankind4 ,with this we affirm the important fact that man in his phantastic thinking has kept a condensation of the psychic history of his development4 ,an extraordinarily important task1 which even to-day is hardly possible1 is to give a systematic description of phantastic thinking4 ,one may1 at the most1 sketch it4 ,while directed thinking is a phenomenon conscious throughout1#di the same cannot be asserted of phantastic thinking4 ,doubtless1 a great part of it still falls entirely in the realm of the conscious1 but1 at least1 just as much goes along in half shadows1 and generally an undetermined amount in the unconscious2 and this can1 therefore1 be disclosed only indirectly4#ej ,by means of phantastic thinking1 directed thinking is connected with the oldest foundations of the human mind1 which have been for a long time beneath the threshold of the consciousness4 ,the products of this phantastic thinking arising directly from the consciousness are1 first1 waking dreams1 or day-dreams1 to which ,freud1 ,flournoy1 ,pick and others have given special attention2 then the dreams which offer to the consciousness1 at first1 a mysterious exterior1 and win meaning only through the indirectly inferred unconscious contents4 ,lastly1 there is a so-called wholly unconscious phantasy system in the split-off complex1 which exhibits a pronounced tendency towards the production of a dissociated personality4#ea ,our foregoing explanations show wherein the products arising from the unconscious are related to the mythical4 ,from all these signs it may be concluded that the soul possesses in some degree historical strata1 the oldest stratum of which would correspond to the unconscious4 ,the result of that must be that an introversion occurring in later life1 according to the ,freudian teaching1 seizes upon regressive infantile reminiscences taken from the individual past4 ,that first points out the way2 then1 with stronger introversion and regression 7strong repressions1 introversion psychoses71 there come to light pronounced traits of an archaic mental kind which1 under certain circumstances1 might go as far as the re-echo of a once manifest1 archaic mental product4 ,this problem deserves to be more thoroughly discussed4 ,as a concrete example1 let us take the history of the pious ,abb ,oegger which ,anatole ,france has communicated to us4#eb ,this priest was a hypercritical man1 and much given to phantasies1 especially in regard to one question1 viz41 the fate of ,judas2 whether he was really damned1 as the teaching of the church asserts1 to everlasting punishment1 or whether ,god had pardoned him after all4 ,oegger sided with the intelligent point of view that ,god1 in his all-wisdom1 had chosen ,judas as an instrument1 in order to bring about the highest point of the work of redemption by ,christ4#ec ,this necessary instrument1 without the help of which the human race would not have been a sharer in salvation1 could not possibly be damned by the all-good ,god4 ,in order to put an end to his doubts1 ,oegger went one night to the church1 and made supplication for a sign that ,judas was saved4 ,then he felt a heavenly touch upon his shoulder4 ,following this1 ,oegger told the ,archbishop of his resolution to go out into the world to preach ,god's unending mercy4 ,here we have a richly developed phantasy system before us4 ,it is concerned with the subtle and perpetually undecided question as to whether the legendary figure of ,judas is damned or not4 ,the ,judas legend is1 in itself1 mythical material1 viz41 the malicious betrayal of a hero4 ,i recall ,siegfried and ,hagen1 ,balder and ,loki4 ,siegfried and ,balder were murdered by a faithless traitor from among their closest associates4 ,this myth is moving and tragic--it is not honorable battle which kills the noble1 but evil treachery4 ,it is1 too1 an occurrence which is historical over and over again4 ,one thinks of ,csar and ,brutus4 ,since the myth of such a deed is very old1 and still the subject of teaching and repetition1 it is the expression of a psychological fact1 that envy does not allow humanity to sleep1 and that all of us carry1 in a hidden recess of our heart1 a deadly wish towards the hero4 ,this rule can be applied generally to mythical tradition4 ,it does not set forth any account of the old events1 but rather acts in such a way that it always reveals a thought common to humanity1 and once more rejuvenated4 ,thus1 for example1 the lives and deeds of the founders of old religions are the purest condensations of typical1 contemporaneous myths1 behind which the individual figure entirely disappears4#ed ,but why does our pious ,abb torment himself with the old ,judas legend8 ,he first went into the world to preach the gospel of mercy1 and then1 after some time1 he separated from the ,catholic church and became a ,swedenborgian4 ,now we understand his ,judas phantasy4 ,he was the ,judas who betrayed his ,lord4 ,therefore1 first of all1 he had to make sure of the divine mercy1 in order to be ,judas in peace4 ,this case throws a light upon the mechanism of the phantasies in general4 ,the known1 conscious phantasy may be of mythical or other material2 it is not to be taken seriously as such1 for it has an indirect meaning4 ,if we take it1 however1 as important per se1 then the thing is not understandable1 and makes one despair of the efficiency of the mind4 ,but we saw1 in the case of ,abb ,oegger1 that his doubts and his hopes did not turn upon the historical problem of ,judas1 but upon his own personality1 which wished to win a way to freedom for itself through the solution of the ,judas problem4 ,the conscious phantasies tell us of mythical or other material of undeveloped or no longer recognized wish tendencies in the soul4 ,as is easily to be understood1 an innate tendency1 an acknowledgment of which one refuses to make1 and which one treats as non-existent1 can hardly contain a thing that may be in accord with our conscious character4 ,it concerns the tendencies which are considered immoral1 and as generally impossible1 and the strongest resentment is felt towards bringing them into the consciousness4 ,what would ,oegger have said had he been told confidentially that he was preparing himself for the ,judas rle8 ,and what in ourselves do we consider immoral and non-existent1 or which we at least wish were non-existent8 ,it is that which in antiquity lay widespread on the surface1 viz41 sexuality in all its various manifestations4 ,therefore1 we need not wonder in the least when we find this at the base of most of our phantasies1 even if the phantasies have a different appearance4 ,because ,oegger found the damnation of ,judas incompatible with ,god's goodness1 he thought about the conflict in that way2 that is the conscious sequence4 ,along with this is the unconscious sequence2 because ,oegger himself wished to be a ,judas1 he first made sure of the goodness of ,god4 ,to ,oegger1 ,judas was the symbol of his own unconscious tendency1 and he made use of this symbol in order to be able to meditate over his unconscious wish4 ,the direct coming into consciousness of the ,judas wish would have been too painful for him4 ,thus1 there must be typical myths which are really the instruments of a folk-psychological complex treatment4 ,jacob ,burckhardt seems to have suspected this when he once said that every ,greek of the classical era carried in himself a fragment of the ,oedipus1 just as every ,german carries a fragment of ,faust4#ee ,the problem which the simple story of the ,abb ,oegger has brought clearly before us confronts us again when we prepare to examine phantasies which owe their existence this time to an exclusively unconscious work4 ,we are indebted for the material which we will use in the following chapters to the useful publication of an ,american woman1 ,miss ,frank ,miller1 who has given to the world some poetical unconsciously formed phantasies under the title1 8,quelque faits d'imagination cratrice subconsciente40--,vol4 ,v41 ,archives de ,psychologie1 #aijf4ef ,,chapter ,,ii ,,the ,,miller ,,phantasies ,we know1 from much psychoanalytic experience1 that whenever one recounts his phantasies or his dreams1 he deals not only with the most important and intimate of his problems1 but with the one the most painful at that moment4#eg ,since in the case of ,miss ,miller we have to do with a complicated system1 we must give our attention carefully to the particulars which ,i will discuss1 following as best ,i can ,miss ,miller's presentation4 ,in the first chapter1 8,phnomnes de suggestion passagre ou d'autosuggestion instantane10 ,miss ,miller gives a list of examples of her unusual suggestibility1 which she herself considers as a symptom of her nervous temperament2 for example1 she is excessively fond of caviar1 whereas some of her relatives loathe it4 ,however1 as soon as any one expresses his loathing1 she herself feels momentarily the same loathing4 ,i do not need to emphasize especially the fact that such examples are very important in individual psychology2 that caviar is a food for which nervous women frequently have an especial predilection1 is a fact well known to the psychoanalyst4 ,miss ,miller has an extraordinary faculty for taking other people's feelings upon herself1 and of identification2 for example1 she identifies herself to such a degree in 8,cyrano0 with the wounded ,christian de ,neuvillette1 that she feels in her own breast a truly piercing pain at that place where ,christian received the deadly blow4 ,from the viewpoint of analytic psychology1 the theatre1 aside from any esthetic value1 may be considered as an institution for the treatment of the mass complex4 ,the enjoyment of the comedy1 or of the dramatic plot ending happily is produced by an unreserved identification of one's own complexes with the play4 ,the enjoyment of tragedy lies in the thrilling yet satisfactory feeling that something which might occur to one's self is happening to another4 ,the sympathy of our author with the dying ,christian means that there is in her a complex awaiting a similar solution1 which whispers softly to her 8hodie tibi1 cras mihi10 and that one may know exactly what is considered the effectual moment ,miss ,miller adds that she felt a pain in her breast1 8,lorsque ,sarah ,bernhardt se prcipite sur lui pour tancher le sang de sa blessure40 ,therefore the effectual moment is when the love between ,christian and ,roxane comes to a sudden end4 ,if we glance over the whole of ,rostand's play1 we come upon certain moments1 the effect of which one cannot easily escape and which we will emphasize here because they have meaning for all that follows4 ,cyrano de ,bergerac1 with the long ugly nose1 on account of which he undertakes countless duels1 loves ,roxane1 who1 for her part unaware of it1 loves ,christian1 because of the beautiful verses which really originate from ,cyrano's pen1 but which apparently come from ,christian4 ,cyrano is the misunderstood one1 whose passionate love and noble soul no one suspects2 the hero who sacrifices himself for others1 and1 dying1 just in the evening of life1 reads to her once more ,christian's last letter1 the verses which he himself had composed4 8,roxane1 adieu1 je vais mourir6 ,c'est pour ce soir1 je crois1 ma bien-aime6 ,j'ai l'me lourde encore d'amour inexprim4 ,et je meurs6 ,jamais plus1 jamais mes yeux griss1 ,mes regards dont c'tait les frmissantes ftes1 ,ne baiseront au vol les gestes que vous faites2 ,j'en revois un petit qui vous est familier ,pour toucher votre front et je voudrais crier--4 ,et je crie3 ,adieu6--,ma chre1 ma chrie1 ,mon trsor--mon amour6 ,mon coeur ne vous quitta jamais une seconde1 ,et je suis et je serai jusque dans l'autre monde ,celui qui vous aime sans mesure1 celui--0 ,whereupon ,roxane recognizes in him the real loved one4 ,it is already too late2 death comes2 and in agonized delirium1 ,cyrano raises himself1 and draws his sword3 8,je crois1 qu'elle regarde4444 ,qu'elle ose regarder mon nez1 la camarde6 7,il lve son pe47 ,que dites-vous8444 ,c'est inutile6 ,je le sais6 ,mais on ne se bat pas dans l'espoir du succs6 ,non6 ,non6 ,c'est bien plus beau1 lorsque c'est inutile6 --,qu'est-ce que c'est que tous ceux-l8--,vous tes mille8 ,ah6 je vous reconnais1 tous mes vieux ennemis6 ,le mensonge6 7,il frappe de son pe le vide47 ,tiens1 tiens1 ha6 ha6 les ,compromis1 ,les ,prjugs1 les ,lchets6444 7,il frappe47 ,que je pactise8 ,jamais1 jamais6--,ah1 te voil1 toi1 la ,sottise6 --,je sais bien qu' la fin vous me mettrez bas2 ,n'importe3 je me bats6 je me bats6 je me bats6 ,oui1 vous m'arrachez tout1 le laurier et la rose6 ,arrachez6 ,il y a malgr vous quelque chose ,que j'emporte1 et ce soir1 quand j'entrerai chez ,dieu1 ,mon salut balaiera largement le seuil bleu4 ,quelque chose que sans un pli1 sans une tache1 ,j'emporte malgr vous1 et c'est--mon panache40 ,cyrano1 who under the hateful exterior of his body hid a soul so much more beautiful1 is a yearner and one misunderstood1 and his last triumph is that he departs1 at least1 with a clean shield--8,sans un pli et sans une tache40 ,the identification of the author with the dying ,christian1 who in himself is a figure but little impressive and sympathetic1 expresses clearly that a sudden end is destined for her love just as for ,christian's love4 ,the tragic intermezzo with ,christian1 however1 is played as we have seen upon a background of much wider significance1 viz41 the misunderstood love of ,cyrano for ,roxane4 ,therefore1 the identification with ,christian has only the significance of a substitute memory 78deckerinnerung071 and is really intended for ,cyrano4 ,that this is just what we might expect will be seen in the further course of our analysis4 ,besides this story of identification with ,christian1 there follows as a further example an extraordinarily plastic memory of the sea1 evoked by the sight of a photograph of a steamboat on the high seas4 78,je sentis les pulsations des machines1 le soulvement des vagues1 le balancement du navire407 ,we may mention here the supposition that there are connected with sea journeys particularly impressive and strong memories which penetrate deeply into the soul and give an especially strong character to the surface memories through unconscious harmony4 ,to what extent the memories assumed here agree with the above mentioned problem we shall see in the following pages4 ,this example1 following at this time1 is singular3 ,once1 while in bathing1 ,miss ,miller wound a towel around her hair1 in order to protect it from a wetting4 ,at the same moment she had the following strong impression3 8,il me sembla que j'tais sur un pidestal1 une vritable statue gyptienne1 avec tous ses dtails3 membres raides1 un pied en avant1 la main tenant des insignes10 and so on4 ,miss ,miller identified herself1 therefore1 with an ,egyptian statue1 and naturally the foundation for this was a subjective pretension4 ,that is to say1 8,i am like an ,egyptian statue1 just as stiff1 wooden1 sublime and impassive10 qualities for which the ,egyptian statue is proverbial4 ,one does not make such an assertion to one's self without an inner compulsion1 and the correct formula might just as well be1 8as stiff1 wooden1 etc41 as an ,egyptian statue ,i might indeed be40 ,the sight of one's own unclothed body in a bath has undeniable effects for the phantasy1 which can be set at rest by the above formula4#eh ,the example which follows this1 emphasizes the author's personal influence upon an artist3 8,j'ai russi lui faire rendre des paysages1 comme ceux du lac ,lman1 o il n'a jamais t1 et il prtendait que je pouvais lui faire rendre des choses qu'il n'avait jamais vues1 et lui donner la sensation d'une atmosphre ambiante qu'il n'avait jamais sentie2 bref que je me servais de lui comme lui-mme se servait de son crayon1 c'est dire comme d'un simple instrument40 ,this observation stands in abrupt contrast to the phantasy of the ,egyptian statue4 ,miss ,miller had here the unspoken need of emphasizing her almost magic effect upon another person4 ,this could not have happened1 either1 without an unconscious need1 which is particularly felt by one who does not often succeed in making an emotional impression upon a fellow being4 ,with that1 the list of examples which are to picture ,miss ,miller's autosuggestibility and suggestive effect1 is exhausted4 ,in this respect1 the examples are neither especially striking nor interesting4 ,from an analytical viewpoint1 on the contrary1 they are much more important1 since they afford us a glance into the soul of the writer4 ,ferenczi#ei has taught us in an excellent work what is to be thought about suggestibility1 that is to say1 that these phenomena win new aspects in the light of the ,freudian libido theory1 in so much as their effects become clear through 8,libido-besetzungen40 ,this was already indicated above in the discussion of the examples1 and in the greatest detail regarding the identification with ,christian4 ,the identification becomes effective by its receiving an influx of energy from the strongly accentuated thought and emotional feeling underlying the ,christian motif4 ,just the reverse is the suggestive effect of the individual in an especial capacity for concentrating interest 7that is to say1 libido7 upon another person1 by which the other is unconsciously compelled to reaction 7the same or opposed74 ,the majority of the examples concern cases where ,miss ,miller is put under the effects of suggestion2 that is to say1 when the libido has spontaneously gained possession of certain impressions1 and this is impossible if the libido is dammed up to an unusual degree by the lack of application to reality4 ,miss ,miller's observations about suggestibility inform us1 therefore1 of the fact that the author is pleased to tell us in her following phantasies something of the history of her love4 ,,chapter ,,iii ,,the ,,hymn ,,of ,,creation ,the second chapter in ,miss ,miller's work is entitled1 8,gloire ,dieu4 ,pome onirique40 ,when twenty years of age1 ,miss ,miller took a long journey through ,europe4 ,we leave the description of it to her3 8,after a long and rough journey from ,new ,york to ,stockholm1 from there to ,petersburg and ,odessa1 ,i found it a true pleasure#fj to leave the world of inhabited cities--and to enter the world of waves1 sky and silence--,i stayed hours long on deck to dream1 stretched out in a reclining chair4 ,the histories1 legends and myths of the different countries which ,i saw in the distance1 came back to me indistinctly blended together in a sort of luminous mist1 in which things lost their reality1 while the dreams and thoughts alone took on somewhat the appearance of reality4 ,at first1 ,i even avoided all company and kept to myself1 lost wholly in my dreams1 where all that ,i knew of great1 beautiful and good came back into my consciousness with new strength and new life4 ,i also employed a great part of my time writing to my distant friends1 reading and sketching out short poems about the regions visited4 ,some of these poems were of a very serious character40 ,it may seem superfluous1 perhaps1 to enter intimately into all these details4 ,if we recall1 however1 the remark made above1--that when people let their unconscious speak1 they always tell us the most important things of their intimate selves--then even the smallest detail appears to have meaning4 ,valuable personalities invariably tell us1 through their unconscious1 things that are generally valuable1 so that patient interest is rewarded4 ,miss ,miller describes here a state of 8introversion40 ,after the life of the cities with their many impressions had been absorbing her interest 7with that already discussed strength of suggestion which powerfully enforced the impression7 she breathed freely upon the ocean1 and after so many external impressions1 became engrossed wholly in the internal with intentional abstraction from the surroundings1 so that things lost their reality and dreams became truth4 ,we know from psychopathology that certain mental disturbances#fa exist which are first manifested by the individuals shutting themselves off slowly1 more and more1 from reality and sinking into their phantasies1 during which process1 in proportion as the reality loses its hold1 the inner world gains in reality and determining power4#fb ,this process leads to a certain point 7which varies with the individual7 when the patients suddenly become more or less conscious of their separation from reality4 ,the event which then enters is the pathological excitation3 that is to say1 the patients begin to turn towards the environment1 with diseased views 7to be sure7 which1 however1 still represent the compensating1 although unsuccessful1 attempt at transference4#fc ,the methods of reaction are1 naturally1 very different4 ,i will not concern myself more closely about this here4 ,this type appears to be generally a psychological rule which holds good for all neuroses and1 therefore1 also for the normal in a much less degree4 ,we might1 therefore1 expect that ,miss ,miller1 after this energetic and persevering introversion1 which had even encroached for a time upon the feeling of reality1 would succumb anew to an impression of the real world and also to just as suggestive and energetic an influence as that of her dreams4 ,let us proceed with the narrative3 8,but as the journey drew to an end1 the ship's officers outdid themselves in kindness 7tout ce qu'il y a de plus empress et de plus aimable7 and ,i passed many amusing hours teaching them ,english4 ,on the ,sicilian coast1 in the harbor of ,catania1 ,i wrote a sailor's song which was very similar to a song well known on the sea1 7,brine1 wine and damsels fine74 ,the ,italians in general all sing very well1 and one of the officers who sang on deck during night watch1 had made a great impression upon me and had given me the idea of writing some words adapted to his melody4 ,soon after that1 ,i was very nearly obliged to reverse the well-known saying1 #8,veder ,napoli e poi morir1'--that is to say1 suddenly ,i became very ill1 although not dangerously so4 ,i recovered to such an extent1 however1 that ,i could go on land to visit the sights of the city in a carriage4 ,this day tired me very much1 and since we had planned to see ,pisa the following day1 ,i went on board early in the evening and soon lay down to sleep without thinking of anything more serious than the beauty of the officers and the ugliness of the ,italian beggars40 ,one is somewhat disappointed at meeting here1 instead of the expected impression of reality1 rather a small intermezzo1 a flirtation4 ,nevertheless1 one of the officers1 the singer1 had made a great impression 7il m'avait fait beaucoup d'impression74 ,the remark at the close of the description1 8sans songer rien de plus srieux qu' la beaut des officiers10 and so on1 diminishes the seriousness of the impression1 it is true4 ,the assumption1 however1 that the impression openly influenced the mood very much1 is supported by the fact that a poem upon a subject of such an erotic character came forth immediately1 8,brine1 wine and damsels fine10 and in the singer's honor4 ,one is only too easily inclined to take such an impression lightly1 and one admits so gladly the statements of the participators when they represent everything as simple and not at all serious4 ,i dwell upon this impression at length1 because it is important to know that an erotic impression after such an introversion1 has a deep effect and is undervalued1 possibly1 by ,miss ,miller4 ,the suddenly passing sickness is obscure and needs a psychologic interpretation which cannot be touched upon here because of lack of data4 ,the phenomena now to be described can only be explained as arising from a disturbance which reaches to the very depths of her being4 8,from ,naples to ,livorno1 the ship travelled for a night1 during which ,i slept more or less well1--my sleep1 however1 is seldom deep or dreamless4 ,it seemed to me as if my mother's voice wakened me1 just at the end of the following dream4 ,at first ,i had a vague conception of the words1 #8,when the morning stars sang together1' which were the praeludium of a certain confused representation of creation and of the mighty chorals resounding through the universe4 ,in spite of the strange1 contradictory and confused character which is peculiar to the dream1 there was mingled in it the chorus of an oratorio which has been given by one of the foremost musical societies of ,new ,york1 and with that were also memories of ,milton's #8,paradise ,lost4' ,then from out of this whirl1 there slowly emerged certain words1 which arranged themselves into three strophes and1 indeed1 they seemed to be in my own handwriting on ordinary blue-lined writing paper on a page of my old poetry book which ,i always carried around with me2 in short1 they appeared to me exactly as some minutes later they were in reality in my book40 ,miss ,miller now wrote down the following poem1 which she rearranged somewhat a few months later1 to make it more nearly1 in her opinion1 like the dream original4 8,when the ,eternal first made ,sound ,a myriad ears sprang out to hear1 ,and throughout all the ,universe ,there rolled an echo deep and clear3 ,all glory to the ,god of ,sound6 8,when the ,eternal first made ,light ,a myriad eyes sprang out to look1 ,and hearing ears and seeing eyes ,once more a mighty choral took3 ,all glory to the ,god of ,light6 8,when the ,eternal first gave ,love ,a myriad hearts sprang into life2 ,ears filled with music1 eyes with light2 ,pealed forth with hearts with love all rife3 ,all glory to the ,god of ,love60 ,before we enter upon ,miss ,miller's attempt to bring to light through her suppositions#fd the root of this subliminal creation1 we will attempt a short analytic survey of the material already in our possession4 ,the impression on the ship has already been properly emphasized1 so that we need have no further difficulty in gaining possession of the dynamic process which brought about this poetical revelation4 ,it was made clear in the preceding paragraphs that ,miss ,miller possibly had not inconsiderably undervalued the importance of the erotic impression4 ,this assumption gains in probability through experience1 which shows that1 very generally1 relatively weak erotic impressions are greatly undervalued4 ,one can see this best in cases where those concerned1 either from social or moral grounds1 consider an erotic relation as something quite impossible2 for example1 parents and children1 brothers and sisters1 relations 7homosexual7 between older and younger men1 and so on4 ,if the impression is relatively slight1 then it does not exist at all for the participators2 if the impression is strong1 then a tragic dependence arises1 which may result in some great nonsense1 or be carried to any extent4 ,this lack of understanding can go unbelievably far2 mothers1 who see the first erections of the small son in their own bed1 a sister who half-playfully embraces her brother1 a twenty-year-old daughter who still seats herself on her father's lap1 and then has 8strange0 sensations in her 8abdomen40 ,they are all morally indignant to the highest degree if one speaks of 8sexuality40 ,finally1 our whole education is carried on with the tacit agreement to know as little as possible of the erotic1 and to spread abroad the deepest ignorance in regard to it4 ,it is no wonder1 therefore1 that the judgment1 in puncto1 of the importance of an erotic impression is generally unsafe and inadequate4 ,miss ,miller was under the influence of a deep erotic impression1 as we have seen4 ,because of the sum-total of the feelings aroused by this1 it does not seem that this impression was more than dimly realized1 for the dream had to contain a powerful repetition4 ,from analytic experience1 one knows that the early dreams which patients bring for analysis are none the less of especial interest1 because of the fact that they bring out criticisms and valuations of the physician's personality1 which previously1 would have been asked for directly in vain4 ,they enrich the conscious impression which the patient had of his physician1 and often concerning very important points4 ,they are naturally erotic observations which the unconscious was forced to make1 just because of the quite universal undervaluation and uncertain judgment of the relatively weak erotic impression4 ,in the drastic and hyperbolic manner of expression of the dream1 the impression often appears in almost unintelligible form on account of the immeasurable dimension of the symbol4 ,a further peculiarity which seems to rest upon the historic strata of the unconscious1 is this--that an erotic impression1 to which conscious acknowledgment is denied1 usurps an earlier and discarded transference and expresses itself in that4 ,therefore1 it frequently happens1 for example1 that among young girls at the time of their first love1 remarkable difficulties develop in the capacity for erotic expression1 which may be reduced analytically to disturbances through a regressive attempt at resuscitation of the father image1 or the 8,father-,imago40#fe ,indeed1 one might presume something similar in ,miss ,miller's case1 for the idea of the masculine creative deity is a derivation1 analytically and historically psychologic1 of the 8,father-,imago10#ff and aims1 above all1 to replace the discarded infantile father transference in such a way that for the individual the passing from the narrow circle of the family into the wider circle of human society may be simpler or made easier4 ,in the light of this reflection1 we can see1 in the poem and its 8,praeludium10 the religious1 poetically formed product of an introversion depending upon the surrogate of the 8,father-,imago40 ,in spite of the incomplete apperception of the effectual impression1 essential component parts of this are included in the idea of compensation1 as marks1 so to speak1 of its origin4 7,pfister has coined for this the striking expression1 8,law of the ,return of the ,complex407 ,the effectual impression was that of the officer singing in the night watch1 8,when the morning stars sang together40 ,the idea of this opened a new world to the girl4 7,creation47 ,this creator has created tone1 then light1 and then love4 ,that the first to be created should have been tone1 can be made clear only individually1 for there is no cosmogony except the ,gnosis of ,hermes1 a generally quite unknown system1 which would have such tendencies4 ,but now we might venture a conjecture1 which is already apparent1 and which soon will be proven thoroughly1 viz41 the following chain of associations3 the singer--the singing morning stars--the ,god of tone--the ,creator--the ,god of ,light--7of the sun7--7of the fire7--and of ,love4 ,the links of this chain are proven by the material1 with the exception of sun and fire1 which ,i put in parentheses1 but which1 however1 will be proven through what follows in the further course of the analysis4 ,all of these expressions1 with one exception1 belong to erotic speech4 78,my ,god1 star1 light2 my sun1 fire of love1 fiery love10 etc47 8,creator0 appears indistinct at first1 but becomes understandable through the reference to the undertone of ,eros1 to the vibrating chord of ,nature1 which attempts to renew itself in every pair of lovers1 and awaits the wonder of creation4 ,miss ,miller had taken pains to disclose the unconscious creation of her mind to her understanding1 and1 indeed through a procedure which agrees in principle with psychoanalysis1 and1 therefore1 leads to the same results as psychoanalysis4 ,but1 as usually happens with laymen and beginners1 ,miss ,miller1 because she had no knowledge of psychoanalysis1 left off at the thoughts which necessarily bring the deep complex lying at the bottom of it to light in an indirect1 that is to say1 censored manner4 ,more than this1 a simple method1 merely the carrying out of the thought to its conclusion1 is sufficient to discover the meaning4 ,miss ,miller finds it astonishing that her unconscious phantasy does not1 following the ,mosaic account of creation1 put light in the first place1 instead of tone4 ,now follows an explanation1 theoretically constructed and correct ad hoc1 the hollowness of which is1 however1 characteristic of all similar attempts at explanation4 ,she says3 8,it is perhaps interesting to recall that ,anaxagoras also had the ,cosmos arise out of chaos through a sort of whirlwind1 which does not happen usually without producing sound4#fg ,but at this time ,i had studied no philosophy1 and knew nothing either of ,anaxagoras or of his theories about the #81' which ,i1 unconsciously1 was openly following4 ,at that time1 also1 ,i was equally in complete ignorance of ,leibnitz1 and1 therefore1 knew nothing of his doctrine #8dum ,deus calculat1 fit mundus4'0 ,miss ,miller's references to ,anaxagoras and to ,leibnitz both refer to creation by means of thought2 that is to say1 that divine thought alone could bring forth a new material reality1 a reference at first not intelligible1 but which will soon1 however1 be more easily understood4 ,we now come to those fancies from which ,miss ,miller principally drew her unconscious creation4 8,in the first place1 there is the #8,paradise ,lost' by ,milton1 which we had at home in the edition illustrated by ,dor1 and which had often delighted me from childhood4 ,then the #8,book of ,job1' which had been read aloud to me since the time of my earliest recollection4 ,moreover1 if one compares the first words of #8,paradise ,lost' with my first verse1 one notices that there is the same verse measure4 8#8,of man's first disobedience 444 8#8,when the ,eternal first made sound4' 8,my poem also recalls various passages in ,job1 and one or two places in ,handel's ,oratorio #8,the ,creation1' which came out very indistinctly in the first part of the dream40#fh ,the 8,lost ,paradise0 which1 as is well known1 is so closely connected with the beginning of the world1 is made more clearly evident by the verse-- 8,of man's first disobedience0 which is concerned evidently with the fall1 the meaning of which need not be shown any further4 ,i know the objection which every one unacquainted with psychoanalysis will raise1 viz41 that ,miss ,miller might just as well have chosen any other verse as an example1 and that1 accidentally1 she had taken the first one that happened to appear which had this content1 also accidentally4 ,as is well known1 the criticism which we hear equally from our medical colleagues1 and from our patients1 is generally based on such arguments4 ,this misunderstanding arises from the fact that the law of causation in the psychical sphere is not taken seriously enough2 that is to say1 there are no accidents1 no 8just as wells40 ,it is so1 and there is1 therefore1 a sufficient reason at hand why it is so4 ,it is moreover true that ,miss ,miller's poem is connected with the fall1 wherein just that erotic component comes forth1 the existence of which we have surmised above4 ,miss ,miller neglects to tell which passages in ,job occurred to her mind4 ,these1 unfortunately1 are therefore only general suppositions4 ,take first1 the analogy to the ,lost ,paradise4 ,job lost all that he had1 and this was due to an act of ,satan1 who wished to incite him against ,god4 ,in the same way mankind1 through the temptation of the serpent1 lost ,paradise1 and was plunged into earth's torments4 ,the idea1 or rather the mood which is expressed by the reference to the ,lost ,paradise1 is ,miss ,miller's feeling that she had lost something which was connected with satanic temptation4 ,to her it happened1 just as to ,job1 that she suffered innocently1 for she did not fall a victim to temptation4 ,job's sufferings are not understood by his friends2#fi no one knows that ,satan has taken a hand in the game1 and that ,job is truly innocent4 ,job never tires of avowing his innocence4 ,is there a hint in that8 ,we know that certain neurotic and especially mentally diseased people continually defend their innocence against non-existent attacks2 however1 one discovers at a closer examination that the patient1 while he apparently defends his innocence without reason1 fulfils with that a 8,deckhandlung10 the energy for which arises from just those impulses1 whose sinful character is revealed by the contents of the pretended reproach and calumny4#gj ,job suffered doubly1 on one side through the loss of his fortune1 on the other through the lack of understanding in his friends2 the latter can be seen throughout the book4 ,the suffering of the misunderstood recalls the figure of ,cyrano de ,bergerac--he too suffered doubly1 on one side through hopeless love1 on the other side through misunderstanding4 ,he falls1 as we have seen1 in the last hopeless battle against 8,le ,mensonge1 les ,compromis1 les ,prjugs1 les ,lchets et la ,sottise4--,oui1 ,vous m'arrachez tout le laurier et la rose60 ,job laments 8,god delivereth me to the ungodly1 ,and casteth me into the hands of the wicked1 ,i was at ease1 and he brake me asunder2 ,yea1 he hath taken me by the neck1 and dashed me to pieces3 8,he hath also set me up for his mark4 ,his archers compass me round about2 ,he cleaveth my reins asunder1 and doth not spare2 ,he poureth out my gall upon the ground4 ,he breaketh me with breach upon breach2 ,he runneth upon me like a giant40--,job xvi3 #aa-ae4 ,the analogy of feeling lies in the suffering of the hopeless struggle against the more powerful4 ,it is as if this conflict were accompanied from afar by the sounds of 8creation10 which brings up a beautiful and mysterious image belonging to the unconscious1 and which has not yet forced its way up to the light of the upper world4 ,we surmise1 rather than know1 that this battle has really something to do with creation1 with the struggles between negations and affirmations4 ,the references to ,rostand's 8,cyrano0 through the identification with ,christian1 to ,milton's 8,paradise ,lost10 to the sorrows of ,job1 misunderstood by his friends1 betray plainly that in the soul of the poet something was identified with these ideas4 ,she also has suffered like ,cyrano and ,job1 has lost paradise1 and dreams of 8creation10--creation by means of thought--fruition through the whirlwind of ,anaxagoras4#ga ,we once more submit ourselves to ,miss ,miller's guidance3 8,i remember that when fifteen years old1 ,i was once very much stirred up over an article1 read aloud to me by my mother1 concerning the idea which spontaneously produced its object4 ,i was so excited that ,i could not sleep all night because of thinking over and over again what that could mean4 8,from the age of nine to sixteen1 ,i went every ,sunday to a ,presbyterian ,church1 in charge of which1 at that time1 was a very cultured minister4 ,in one of the earliest memories which ,i have retained of him1 ,i see myself as a very small girl sitting in a very large pew1 continually endeavoring to keep myself awake and pay attention1 without in the least being able to understand what he meant when he spoke to us of ,chaos1 ,cosmos and the ,gift of ,love 7don d'amour740 ,there are also rather early memories of the awakening of puberty 7nine to sixteen7 which have connected the idea of the cosmos springing from chaos with the 8don d'amour40 ,the medium in which these associations occur is the memory of a certain very much honored ecclesiastic who spoke those dark words4 ,from the same period of time comes the remembrance of that excitement about the idea of the 8creative thought0 which from itself 8produced its object40 ,here are two ways of creation intimated3 the creative thought1 and the mysterious reference to the 8don d'amour40 ,at the time when ,i had not yet understood the nature of psychoanalysis1 ,i had a fortunate opportunity of winning through continual observation a deep insight into the soul of a fifteen-year-old girl4 ,then ,i discovered1 with astonishment1 what the contents of the unconscious phantasies are1 and how far removed they are from those which a girl of that age shows outwardly4 ,there are wide-reaching phantasies of truly mythical fruitfulness4 ,the girl was1 in the split-off phantasy1 the race-mother of uncounted peoples4#gb ,if we deduct the poetically spoken phantasy of the girl1 elements are left which at that age are common to all girls1 for the unconscious content is to an infinitely greater degree common to all mankind than the content of the individual consciousness4 ,for it is the condensation of that which is historically the average and ordinary4 ,miss ,miller's problem at this age was the common human problem3 8,how am ,i to be creative80 ,nature knows but one answer to that3 8,through the child 7don d'amour6740 8,but how is the child attained80 ,here the terrifying problem emerges1 which1 as our analytic experience shows1 is connected with the father1#gc where it cannot be solved2 because the original sin of incest weighs heavily for all time upon the human race4 ,the strong and natural love which binds the child to the father1 turns away in those years during which the humanity of the father would be all too plainly recognized1 to the higher forms of the father1 to the 8,fathers0 of the church1 and to the ,father ,god1#gd visibly represented by them1 and in that there lies still less possibility of solving the problem4 ,however1 mythology is not lacking in consolations4 ,has not the logos become flesh too8 ,has not the divine pneuma1 even the logos1 entered the ,virgin's womb and lived among us as the son of man8 ,that whirlwind of ,anaxagoras was precisely the divine which from out of itself has become the world4 ,why do we cherish the image of the ,virgin ,mother even to this day8 ,because it is always comforting and says without speech or noisy sermon to the one seeking comfort1 8,i too have become a mother10--through the 8idea which spontaneously produces its object40 ,i believe that there is foundation enough at hand for a sleepless night1 if those phantasies peculiar to the age of puberty were to become possessed of this idea--the results would be immeasurable6 ,all that is psychologic has an under and an over meaning1 as is expressed in the profound remark of the old mystic3 1 1 1 1 1 1 #ge-- ,we would show but slight justice1 however1 to the intellectual originality of our author1 if we were satisfied to trace back the commotion of that sleepless night absolutely and entirely to the sexual problem in a narrow sense4 ,that would be but one-half1 and truly1 to make use of the mystic's expression1 only the under half4 ,the other half is the intellectual sublimation1 which strives to make true in its own way the ambiguous expression of 8the idea which produces its object spontaneously10--ideal creation in place of the real4 ,in such an intellectual accomplishment of an evidently very capable personality1 the prospect of a spiritual fruitfulness is something which is worthy of the highest aspiration1 since for many it will become a necessity of life4 ,also this side of the phantasy explains1 to a great extent1 the excitement1 for it is a thought with a presentiment of the future2 one of those thoughts which arise1 to use one of ,maeterlinck's expressions1#gf from the 8inconscient suprieur10 that 8prospective potency0 of subliminal combinations4#gg ,i have had the opportunity of observing certain cases of neuroses of years' duration1 in which1 at the time of the beginning of the illness or shortly before1 a dream occurred1 often of visionary clarity4 ,this impressed itself inextinguishably upon the memory1 and in analysis revealed a hidden meaning to the patient which anticipated the subsequent events of life2 that is to say1 their psychologic meaning4#gh ,i am inclined to grant this meaning to the commotion of that restless night1 because the resulting events of life1 in so far as ,miss ,miller consciously and unconsciously unveils them to us1 are entirely of a nature to confirm the supposition that that moment is to be considered as the inception and presentiment of a sublimated aim in life4 ,miss ,miller concludes the list of her fancies with the following remarks3 8,the dream seemed to me to come from a mixture of the representation of #8,paradise ,lost1' #8,job1' and #8,creation1' with ideas such as #8thought which spontaneously produces its object'3 #8the gift of love1' #8chaos1 and cosmos4'0 ,in the same way as colored splinters of glass are combined in a kaleidoscope1 in her mind fragments of philosophy1 sthetics and religion would seem to be combined-- 8under the stimulating influence of the journey1 and the countries hurriedly seen1 combined with the great silence and the indescribable charm of the sea4 #8,ce ne fut que cela et rien de plus4' #8,only this1 and nothing more6'0 ,with these words1 ,miss ,miller shows us out1 politely and energetically4 ,her parting words in her negation1 confirmed over again in ,english1 leave behind a curiosity2 viz41 what position is to be negated by these words8 8,ce ne fut que cela et rien de plus0--that is to say1 really1 only 8le charme impalpable de la mer0--and the young man who sang melodiously during the night watch is long since forgotten1 and no one is to know1 least of all the dreamer1 that he was a morning star1 who came before the creation of a new day4#gi ,one should take care lest he satisfy himself and the reader with a sentence such as 8ce ne fut que cela40 ,otherwise1 it might immediately happen that one would become disturbed again4 ,this occurs to ,miss ,miller too1 since she allowed an ,english quotation to follow1--8,only this1 and nothing more10 without giving the source1 it is true4 ,the quotation comes from an unusually effective poem1 8,the ,raven0 by ,poe4 ,the line referred to occurs in the following3 8,while ,i nodded1 nearly napping1 suddenly there came a tapping ,as of some one gently rapping1 rapping at my chamber door-- #8',tis some visitor4' ,i muttered1 #8tapping at my chamber door'-- ,only this1 and nothing more40 ,the spectral raven knocks nightly at his door and reminds the poet of his irrevocably lost 8,lenore40 ,the raven's name is 8,nevermore10 and as a refrain to every verse he croaks his horrible 8,nevermore40 ,old memories come back tormentingly1 and the spectre repeats inexorably 8,nevermore40 ,the poet seeks in vain to frighten away the dismal guest2 he calls to the raven3 8#8,be that word our sign of parting1 bird or fiend1' ,i shrieked1 upstarting-- #8,get thee back into the tempest and the night's ,plutonian shore6 ,leave no black plume as a token of that lie thy soul hath spoken6 ,leave my loneliness unbroken1 quit the bust above my door6 ,take thy beak from out my heart1 and take thy form from off my door6' ,quoth the raven1 #8,nevermore4'0 ,that quotation1 which1 apparently1 skips lightly over the situation1 8,only this1 and nothing more10 comes from a text which depicts in an affecting manner the despair over the lost ,lenore4 ,that quotation also misleads our poet in the most striking manner4 ,therefore1 she undervalues the erotic impression and the wide-reaching effect of the commotion caused by it4 ,it is this undervaluation1 which ,freud has formulated more precisely as 8repression10 which is the reason why the erotic problem does not attain directly conscious treatment1 and from this there arise 8these psychologic riddles40 ,the erotic impression works in the unconscious1 and1 in its stead1 pushes symbols forth into consciousness4 ,thus1 one plays hide-and-seek with one's self4 ,first1 it is 8the morning stars which sing together02 then 8,paradise ,lost02 then the erotic yearning clothes itself in an ecclesiastical dress and utters dark words about 8,world ,creation0 and finally rises into a religious hymn to find there1 at last1 a way out into freedom1 a way against which the censor of the moral personality can oppose nothing more4 ,the hymn contains in its own peculiar character the marks of its origin4 ,it thus has fulfilled itself--the 8,law of the ,return of the ,complex40 ,the night singer1 in this circuitous manner of the old transference to the ,father-,priest1 has become the 8,eternal10 the 8,creator10 the ,god of ,tone1 of ,light1 of ,love4 ,the indirect course of the libido seems to be a way of sorrow2 at least 8,paradise ,lost0 and the parallel reference to ,job lead one to that conclusion4 ,if we take1 in addition to this1 the introductory intimation of the identification with ,christian1 which we see concludes with ,cyrano1 then we are furnished with material which pictures the indirect course of the libido as truly a way of sorrow4 ,it is the same as when mankind1 after the sinful fall1 had the burden of the earthly life to bear1 or like the tortures of ,job1 who suffered under the power of ,satan and of ,god1 and who himself1 without suspecting it1 became a plaything of the superhuman forces which we no longer consider as metaphysical1 but as metapsychological4 ,faust also offers us the same exhibition of ,god's wager4 ,mephistopheles3 ,what will you bet8 ,there's still a chance to gain him ,if unto me full leave you give ,gently upon my road to train him6 ,satan3 ,but put forth thine hand now1 and touch all that he hath1 and he will curse thee to thy face4--,job i3 #aa4 ,while in ,job the two great tendencies are characterized simply as good and bad1 the problem in ,faust is a pronouncedly erotic one2 viz41 the battle between sublimation and eros1 in which the ,devil is strikingly characterized through the fitting rle of the erotic tempter4 ,the erotic is lacking in ,job2 at the same time ,job is not conscious of the conflict within his own soul2 he even continuously disputes the arguments of his friends who wish to convince him of evil in his own heart4 ,to this extent1 one might say that ,faust is considerably more honorable since he openly confesses to the torments of his soul4 ,miss ,miller acts like ,job2 she says nothing1 and lets the evil and the good come from the other world1 from the metapsychologic4 ,therefore1 the identification with ,job is also significant in this respect4 ,a wider1 and1 indeed1 a very important analogy remains to be mentioned4 ,the creative power1 which love really is1 rightly considered from the natural standpoint1 remains as the real attribute of the ,divinity1 sublimated from the erotic impression2 therefore1 in the poem ,god is praised throughout as ,creator4 ,job offers the same illustration4 ,satan is the destroyer of ,job's fruitfulness4 ,god is the fruitful one himself1 therefore1 at the end of the book1 he gives forth1 as an expression of his own creative power1 this hymn1 filled with lofty poetic beauty4 ,in this hymn1 strangely enough1 two unsympathetic representatives of the animal kingdom1 behemoth and the leviathan1 both expressive of the crudest force conceivable in nature1 are given chief consideration2 the behemoth being really the phallic attribute of the ,god of ,creation4 8,behold now behemoth1 which ,i made as well as thee2 ,he eateth grass as an ox4 ,lo1 now2 his strength is in his loins1 ,and his force is in the muscles of his belly4 ,he moveth his tail like a cedar3 ,the sinews of his thighs are knit together4 ,his bones are as tubes of brass2 ,his limbs are like bars of iron4 ,he is the chief of the ways of ,god3 ,he only that made him giveth him his sword4444 ,behold1 if a river overflow1 he trembleth not2 ,he is confident though a ,jordan swell even to his mouth4 ,shall any take him when he is on the watch4 ,or pierce through his nose with a snare8 ,canst thou draw leviathan with a fish-hook8 ,or press down his tongue with a cord8444 ,lay thy hand upon him2 ,remember the battle and do no more4 ,none is so fierce that dare stir him up3 ,who then is he that can stand before me8 ,who hath first given unto me1 that ,i should repay him8 ,whatsoever is under the whole heaven is mine40 --,job xl3 #ae-bj1 #bc-bd2 xli3 #a1 #h1 #aj-aa4 ,god says this in order to bring his power and omnipotence impressively before ,job's eyes4 ,god is like the behemoth and the leviathan2 the fruitful nature giving forth abundance1--the untamable wildness and boundlessness of nature1--and the overwhelming danger of the unchained power4#hj ,but what has destroyed ,job's earthly paradise8 ,the unchained power of nature4 ,as the poet lets it be seen here1 ,god has simply turned his other side outwards for once2 the side which man calls the devil1 and which lets loose all the torments of nature on ,job1 naturally for the purpose of discipline and training4 ,the ,god who created such monstrosities1 before whom the poor weak man stiffens with anxiety1 truly must hide qualities within himself which are food for thought4 ,this ,god lives in the heart1 in the unconscious1 in the realm of metapsychology4 ,there is the source of the anxiety before the unspeakably horrible1 and of the strength to withstand the horrors4 ,the person1 that is to say his conscious 8,i10 is like a plaything1 like a feather which is whirled around by different currents of air2 sometimes the sacrifice and sometimes the sacrificer1 and he cannot hinder either4 ,the ,book of ,job shows us ,god at work both as creator and destroyer4 ,who is this ,god8 ,a thought which humanity in every part of the world and in all ages has brought forth from itself and always again anew in similar forms2 a power in the other world to which man gives praise1 a power which creates as well as destroys1 an idea necessary to life4 ,since1 psychologically understood1 the divinity is nothing else than a projected complex of representation which is accentuated in feeling according to the degree of religiousness of the individual1 so ,god is to be considered as the representative of a certain sum of energy 7libido74 ,this energy1 therefore1 appears projected 7metaphysically7 because it works from the unconscious outwards1 when it is dislodged from there1 as psychoanalysis shows4 ,as ,i have earlier made apparent in the 8,bedeutung des ,vaters10 the religious instinct feeds upon the incestuous libido of the infantile period4 ,in the principal forms of religion which now exist1 the father transference seems to be at least the moulding influence2 in older religions1 it seems to be the influence of the mother transference which creates the attributes of the divinity4 ,the attributes of the divinity are omnipotence1 a sternly persecuting paternalism ruling through fear 7,old ,testament7 and a loving paternalism 7,new ,testament74 ,these are the attributes of the libido in that wide sense in which ,freud has conceived this idea empirically4 ,in certain pagan and also in certain ,christian attributes of divinity the maternal stands out strongly1 and in the former the animal also comes into the greatest prominence4#ha ,likewise1 the infantile1 so closely interwoven with religious phantasies1 and from time to time breaking forth so violently1 is nowhere lacking4#hb ,all this points to the sources of the dynamic states of religious activity4 ,these are those impulses which in childhood are withdrawn from incestuous application through the intervention of the incest barrier and which1 especially at the time of puberty1 as a result of affluxes of libido coming from the still incompletely employed sexuality1 are aroused to their own peculiar activity4 ,as is easily understood1 that which is valuable in the ,god-creating idea is not the form but the power1 the libido4 ,the primitive power which ,job's ,hymn of ,creation vindicates1 the unconditional and inexorable1 the unjust and the superhuman1 are truly and rightly attributes of libido1 which 8lead us unto life10 which 8let the poor be guilty10 and against which struggle is in vain4 ,nothing remains for mankind but to work in harmony with this will4 ,nietzsche's 8,zarathustra0 teaches us this impressively4 ,we see that in ,miss ,miller the religious hymn arising from the unconscious is the compensating amend for the erotic2 it takes a great part of its materials from the infantile reminiscences which she reawakened into life by the introversion of the libido4 ,had this religious creation not succeeded 7and also had another sublimated application been eliminated7 then ,miss ,miller would have yielded to the erotic impression1 either to its natural consequence or to a negative issue1 which would have replaced the lost success in love by a correspondingly strong sorrow4 ,it is well known that opinions are much divided concerning the worth of this issue of an erotic conflict1 such as ,miss ,miller has presented to us4 ,it is thought to be much more beautiful to solve unnoticed an erotic tension1 in the elevated feelings of religious poetry1 in which perhaps many other people can find joy and consolation4 ,one is wrong to storm against this conception from the radical standpoint of fanaticism for truth4 ,i think that one should view with philosophic admiration the strange paths of the libido and should investigate the purposes of its circuitous ways4 ,it is not too much to say that we have herewith dug up the erotic root1 and yet the problem remains unsolved4 ,were there not bound up with that a mysterious purpose1 probably of the greatest biological meaning1 then certainly twenty centuries would not have yearned for it with such intense longing4 ,doubtless1 this sort of libidian current moves in the same direction as1 taken in the widest sense1 did that ecstatic ideal of the ,middle ,ages and of the ancient mystery cults1 one of which became the later ,christianity4 ,there is to be seen biologically in this ideal an exercise of psychologic projection 7of the paranoidian mechanism1 as ,freud would express it74#hc ,the projection consists in the repressing of the conflict into the unconscious and the setting forth of the repressed contents into seeming objectivity1 which is also the formula of paranoia4 ,the repression serves1 as is well known1 for the freeing from a painful complex from which one must escape by all means because its compelling and oppressing power is feared4 ,the repression can lead to an apparent complete suppression which corresponds to a strong self-control4 ,unfortunately1 however1 self-control has limits which are only too narrowly drawn4 ,closer observation of people shows1 it is true1 that calm is maintained at the critical moment1 but certain results occur which fall into two categories4 ,first1 the suppressed effect comes to the surface immediately afterwards2 seldom directly1 it is true1 but ordinarily in the form of a displacement to another object 7e4 g4 a person is1 in official relations1 polite1 submissive1 patient1 and so on1 and turns his whole anger loose upon his wife or his subordinates74 ,second1 the suppressed effect creates compensations elsewhere4 ,for example1 people who strive for excessive ethics1 who try always to think1 feel1 and act altruistically and ideally1 avenge themselves1 because of the impossibility of carrying out their ideals1 by subtle maliciousness1 which naturally does not come into their own consciousness as such1 but which leads to misunderstandings and unhappy situations4 ,apparently1 then1 all of these are only 8especially unfortunate circumstances10 or they are the guilt and malice of other people1 or they are tragic complications4 ,one is1 indeed1 freed of the conscious conflict1 nevertheless it lies invisible at one's feet1 and is stumbled over at every step4 ,the technic of the apparent suppressing and forgetting is inadequate because it is not possible of achievement in the last analysis--it is in reality a mere makeshift4 ,the religious projection offers a much more effectual help4 ,in this one keeps the conflict in sight 7care1 pain1 anxiety1 and so on7 and gives it over to a personality standing outside of one's self1 the ,divinity4 ,the evangelical command teaches us this3 8,cast all your anxiety upon him1 because he careth for you40--,i ,peter v3 #g4 8,in nothing be anxious2 but in every thing by prayer and supplication 444 let your requests be made known unto ,god40--,phil4 iv3 #f4 ,one must give the burdening complex of the soul consciously over to the ,deity2 that is to say1 associate it with a definite representation complex which is set up as objectively real1 as a person who answers those questions1 for us unanswerable4 ,to this inner demand belongs the candid avowal of sin and the ,christian humility presuming such an avowal4 ,both are for the purpose of making it possible for one to examine one's self and to know one's self4#hd ,one may consider the mutual avowal of sins as the most powerful support to this work of education 78,confess1 therefore1 your sins one to another40--,james v3 #af74 ,these measures aim at a conscious recognition of the conflicts1 thoroughly psychoanalytic1 which is also a conditio sine qua non of the psychoanalytic condition of recovery4 ,just as psychoanalysis in the hands of the physician1 a secular method1 sets up the real object of transference as the one to take over the conflicts of the oppressed and to solve them1 so the ,christian religion sets up the ,saviour1 considered as real2 8,in whom we have redemption through his blood1 the forgiveness of sins44440 7,eph4 i3 #g and ,col4 i3 #ad47he ,he is the deliverer and redeemer of our guilt1 a ,god who stands above sin1 8who did no sin1 neither was guile found in his mouth0 7,pet4 ii3 #bb74 8,who his own self bare our sins in his body upon the tree0 7,pet4 ii3 #bd74 8,therefore ,christ has been sacrificed once to take away the sins of many0 7,heb4 ix3 #bh74 ,the ,god1 thus thought of1 is distinguished as innocent in himself and as the self-sacrificer4 7,these qualities are true also for that amount of energy--libido--which belongs to the representation complex designated the ,redeemer47 ,the conscious projection towards which the ,christian education aims1 offers1 therefore1 a double benefit3 first1 one is kept conscious of the conflict 7sins7 of two opposing tendencies mutually resistant1 and through this one prevents a known trouble from becoming1 by means of repressing and forgetting1 an unknown and therefore so much more tormenting sorrow4 ,secondly1 one lightens one's burden by surrendering it to him to whom all solutions are known4 ,one must not forget that the individual psychologic roots of the ,deity1 set up as real by the pious1 are concealed from him1 and that he1 although unaware of this1 still bears the burden alone and is still alone with his conflict4 ,this delusion would lead infallibly to the speedy breaking up of the system1 for ,nature cannot indefinitely be deceived1 but the powerful institution of ,christianity meets this situation4 ,the command in the book of ,james is the best expression of the psychologic significance of this3 8,bear ye one another's burdens40#hf ,this is emphasized as especially important in order to preserve society upright through mutual love 7,transference72 the ,pauline writings leave no doubt about this3 8,through love be servants one to another40--,gal4 v3 #ac4 8,let love of the brethren continue40--,heb4 xiii3 #a4 8,and let us consider one another to provoke unto love and good works4 ,not forgetting our own assembling together as is the custom of some1 but exhorting one another40--,heb4 x3 #bd-be4 ,we might say that the real transference taught in the ,christian community is the condition absolutely necessary for the efficacy of the miracle of redemption2 the first letter of ,john comes out frankly with this3 8,he that loveth his brother abideth in the light40--,i ,john ii3 #aj4 8,if we love one another1 ,god abideth in us40--,i ,john iv3 #ab4 ,the ,deity continues to be efficacious in the ,christian religion only upon the foundation of brotherly love4 ,consequently1 here too the mystery of redemption is the unresisting real transference4#hg ,one may properly ask one's self1 for what then is the ,deity useful1 if his efficacy consists only in the real transference8 ,to this also the evangelical message has a striking answer3 8,men are all brothers in ,christ40 8,so ,christ also1 having been once offered to bear the sins of many1 shall appear a second time apart from sin to them that wait for him unto salvation40--,heb4 ix3 #bh4 ,the condition of transference among brothers is to be such as between man and ,christ1 a spiritual one4 ,as the history of ancient cults and certain ,christian sects shows1 this explanation of the ,christian religion is an especially important one biologically1 for the psychologic intimacy creates certain shortened ways between men which lead only too easily to that from which ,christianity seeks to release them1 namely to the sexual relation with all those consequences and necessities under which the really already highly civilized man had to suffer at the beginning of our ,christian era4 ,for just as the ancient religious experience was regarded distinctly as a bodily union with the ,deity1#hh just so was worship permeated with sexuality of every kind4 ,sexuality lay only too close to the relations of people with each other4 ,the moral degeneracy of the first ,christian century produced a moral reaction arising out of the darkness of the lowest strata of society which was expressed in the second and third centuries at its purest in the two antagonistic religions1 ,christianity on the one side1 and ,mithracism on the other4 ,these religions strove after precisely that higher form of social intercourse symbolic of a projected 8become flesh0 idea 7logos71 whereby all those strongest impulsive energies of the archaic man1 formerly plunging him from one passion into another1#hi and which seemed to the ancients like the compulsion of the evil constellations1 as 1#ij and which in the sense of later ages might be translated as the driving force of the libido1#ia the #ib of ,zeno1 could be made use of for social preservation4#ic ,it may be assumed most certainly that the domestication of humanity has cost the greatest sacrifices4 ,an age which produced the stoical ideal must certainly have known why and against what it was created4 ,the age of ,nero serves to set off effectually the famous extracts from the forty-first letter of ,seneca to ,lucilius3 8,one drags the other into error1 and how can we attain to salvation when no one bids us halt1 when all the world drives us in deeper80 8,do you ever come across a man unafraid in danger1 untouched by desires1 happy in misfortune1 peaceful in the midst of a storm1 elevated above ordinary mortals1 on the same plane as the gods1 does not reverence seize you8 ,are you not compelled to say1 #8,such an exalted being is certainly something different from the miserable body which he inhabits8' ,a divine strength rules there1 such an excellent mind1 full of moderation1 raised above all trivialities1 which smiles at that which we others fear or strive after3 a heavenly power animates such a person1 a thing of this kind does not exist without the coperation of a deity4 ,the largest part of such a being belongs to the region from which he came4 ,just as the sun's rays touch the earth in reality and yet are at home only there from whence they come1 so an eminent holy man associates with us4 ,he is sent to us that we may learn to know the divine better1 and although with us1 still really belongs to his original home4 ,he looks thither and reaches towards it2 among us he walks as an exalted being40 ,the people of this age had grown ripe for identification with the 7word7 8become flesh10 for the founding of a new fellowship1 united by one idea1#id in the name of which people could love each other and call each other brothers4#ie ,the old vague idea of a 7,messiah71 of a mediator in whose name new ways of love would be created1 became a fact1 and with that humanity made an immense step forward4 ,this had not been brought about by a speculative1 completely sophisticated philosophy1 but by an elementary need in the mass of people vegetating in spiritual darkness4 ,the profoundest necessities had evidently driven them towards that1 since humanity did not thrive in a state of dissoluteness4#if ,the meaning of those cults--,i speak of ,christianity and ,mithracism--is clear2 it is a moral restraint of animal impulses4#ig ,the dynamic appearance of both religions betrays something of that enormous feeling of redemption which animated the first disciples and which we to-day scarcely know how to appreciate1 for these old truths are empty to us4 ,most certainly we should still understand it1 had our customs even a breath of ancient brutality1 for we can hardly realize in this day the whirlwinds of the unchained libido which roared through the ancient ,rome of the ,csars4 ,the civilized man of the present day seems very far removed from that4 ,he has become merely neurotic4 ,so for us the necessities which brought forth ,christianity have actually been lost1 since we no longer understand their meaning4 ,we do not know against what it had to protect us4#ih ,for enlightened people1 the so-called religiousness has already approached very close to a neurosis4 ,in the past two thousand years ,christianity has done its work and has erected barriers of repression1 which protect us from the sight of our own 8sinfulness40 ,the elementary emotions of the libido have come to be unknown to us1 for they are carried on in the unconscious2 therefore1 the belief which combats them has become hollow and empty4 ,let whoever does not believe that a mask covers our religion1 obtain an impression for himself from the appearance of our modern churches1 from which style and art have long since fled4 ,with this we turn back to the question from which we digressed1 namely1 whether or not ,miss ,miller has created something valuable with her poem4 ,if we bear in mind under what psychologic or moral conditions ,christianity came into existence2 that is to say1 at a time when fierce brutality was an every-day spectacle1 then we understand the religious seizure of the whole personality and the worth of that religion which defended the people of the ,roman culture against the visible storms of wickedness4 ,it was not difficult for those people to remain conscious of sin1 for they saw it every day spread out before their eyes4 ,the religious product was at that time the accomplishment of the total personality4 ,miss ,miller not only undervalues her 8sins10 but the connection between the 8depressing and unrelenting need0 and her religious product has even escaped her4 ,thus her poetical creation completely loses the living value of a religious product4 ,it is not much more than a sentimental transformation of the erotic which is secretly carried out close to consciousness and principally possesses the same worth as the manifest content of the dream#ii with its uncertain and delusive perishableness4 ,thus the poem is properly only a dream become audible4 ,to the degree that the modern consciousness is eagerly busied with things of a wholly other sort than religion1 religion and its object1 original sin1 have stepped into the background2 that is to say1 into the unconscious in great part4 ,therefore1 to-day man believes neither in the one nor in the other4 ,consequently the ,freudian school is accused of an impure phantasy1 and yet one might convince one's self very easily with a rather fleeting glance at the history of ancient religions and morals as to what kind of demons are harbored in the human soul4 ,with this disbelief in the crudeness of human nature is bound up the disbelief in the power of religion4 ,the phenomenon1 well known to every psychoanalyst1 of the unconscious transformation of an erotic conflict into religious activity is something ethically wholly worthless and nothing but an hysterical production4 ,whoever1 on the other hand1 to his conscious sin just as consciously places religion in opposition1 does something the greatness of which cannot be denied4 ,this can be verified by a backward glance over history4 ,such a procedure is sound religion4 ,the unconscious recasting of the erotic into something religious lays itself open to the reproach of a sentimental and ethically worthless pose4 ,by means of the secular practice of the nave projection which is1 as we have seen1 nothing else than a veiled or indirect real-transference 7through the spiritual1 through the logos71 ,christian training has produced a widespread weakening of the animal nature so that a great part of the strength of the impulses could be set free for the work of social preservation and fruitfulness4#ajj ,this abundance of libido1 to make use of this singular expression1 pursues with a budding renaissance 7for example ,petrarch7 a course which outgoing antiquity had already sketched out as religious2 viz41 the way of the transference to nature4#aja ,the transformation of this libidinous interest is in great part due to the ,mithraic worship1 which was a nature religion in the best sense of the word2#ajb while the primitive ,christians exhibited throughout an antagonistic attitude to the beauties of this world4#ajc ,i remember the passage of ,st4 ,augustine mentioned by ,j4 ,burckhardt3 8,men draw thither to admire the heights of the mountains and the powerful waves of the sea--and to turn away from themselves40 ,the foremost authority on the ,mithraic cult1 ,franz ,cumont1#ajd says as follows3 8,the gods were everywhere and mingled in all the events of daily life4 ,the fire which cooked the means of nourishment for the believers and which warmed them2 the water which quenched their thirst and cleansed them2 also the air which they breathed1 and the day which shone for them1 were the objects of their homage4 ,perhaps no religion has given to its adherents in so large a degree as ,mithracism opportunity for prayer and motive for devotion4 ,when the initiated betook himself in the evening to the sacred grotto concealed in the solitude of the forest1 at every step new sensations awakened in his heart some mystical emotion4 ,the stars that shone in the sky1 the wind that whispered in the foliage1 the spring or brook which hastened murmuring to the valley1 even the earth which he trod under his feet1 were in his eyes divine2 and all surrounding nature a worshipful fear of the infinite forces that swayed the universe40 ,these fundamental thoughts of ,mithracism1 which1 like so much else of the ancient spiritual life1 arose again from their grave during the renaissance are to be found in the beautiful words of ,seneca3#aje 8,when you enter a grove peopled with ancient trees1 higher than the ordinary1 and whose boughs are so closely interwoven that the sky cannot be seen1 the stately shadows of the wood1 the privacy of the place1 and the awful gloom cannot but strike you1 as with the presence of a deity1 or when we see some cave at the foot of a mountain penetrating the rocks1 not made by human hands1 but hollowed out to great depths by nature2 it fills the mind with a religious fear2 we venerate the fountain-heads of great rivers2 the sudden eruption of a vast body of water from the secret places of the earth1 obtains an altar3 we adore likewise the springs of warm baths1 and either the opaque quality or immense depths1 hath made some lakes sacred40 ,all this disappeared in the transitory world of the ,christian1 only to break forth much later when the thought of mankind had achieved that independence of the idea which could resist the sthetic impression1 so that thought was no longer fettered by the emotional effects of the impression1 but could rise to reflective observation4 ,thus man entered into a new and independent relation to nature whereby the foundation was laid for natural science and technique4 ,with that1 however1 there entered in for the first time a displacement of the weight of interest2 there arose again real-transference which has reached its greatest development in our time4 ,materialistic interest has everywhere become paramount4 ,therefore1 the realms of the spirit1 where earlier the greatest conflicts and developments took place1 lie deserted and fallow2 the world has not only lost its ,god as the sentimentalists of the nineteenth century bewail1 but also to some extent has lost its soul as well4 ,one1 therefore1 cannot wonder that the discoveries and doctrines of the ,freudian school1 with their wholly psychologic views1 meet with an almost universal disapproval4 ,through the change of the centre of interest from the inner to the outer world1 the knowledge of nature has increased enormously in comparison with that of earlier times4 ,by this the anthropomorphic conception of the religious dogmas has been definitely thrown open to question2 therefore1 the present-day religions can only with the greatest difficulty close their eyes to this fact2 for not only has the intense interest been diverted from the ,christian religion1 but criticism and the necessary correction have increased correspondingly4 ,the ,christian religion seems to have fulfilled its great biological purpose1 in so far as we are able to judge4 ,it has led human thought to independence1 and has lost its significance1 therefore1 to a yet undetermined extent2 in any case its dogmatic contents have become related to ,mithracism4 ,in consideration of the fact that this religion has rendered1 nevertheless1 inconceivable service to education1 one cannot reject it 8eo ipso0 to-day4 ,it seems to me that we might still make use in some way of its form of thought1 and especially of its great wisdom of life1 which for two thousand years has been proven to be particularly efficacious4 ,the stumbling block is the unhappy combination of religion and morality4 ,that must be overcome4 ,there still remain traces of this strife in the soul1 the lack of which in a human being is reluctantly felt4 ,it is hard to say in what such things consist2 for this1 ideas as well as words are lacking4 ,if1 in spite of that1 ,i attempt to say something about it1 ,i do it parabolically1 using ,seneca's words3#ajf 8,nothing can be more commendable and beneficial if you persevere in the pursuit of wisdom4 ,it is what would be ridiculous to wish for when it is in your power to attain it4 ,there is no need to lift up your hands to ,heaven1 or to pray the servant of the temple to admit you to the ear of the idol that your prayers may be heard the better4 ,god is near thee2 he is with thee4 ,yes1 ,lucilius1 a holy spirit resides within us1 the observer of good and evil1 and our constant guardian4 ,and as we treat him1 he treats us2 no good man is without a ,god4 ,could any one ever rise above the power of fortune without his assistance8 ,it is he that inspires us with thoughts1 upright1 just and pure4 ,we do not1 indeed1 pretend to say what ,god2 but that a ,god dwells in the breast of every good man is certain40 ,,chapter ,,iv ,,the ,,song ,,of ,,the ,,moth ,a little later ,miss ,miller travelled from ,geneva to ,paris4 ,she says3 8,my weariness on the railway was so great that ,i could hardly sleep an hour4 ,it was terrifically hot in the ladies' carriage40 ,at four o'clock in the morning she noticed a moth that flew against the light in her compartment4 ,she then tried to go to sleep again4 ,suddenly the following poem took possession of her mind4 ,the ,moth to the ,sun 8,i longed for thee when first ,i crawled to consciousness4 ,my dreams were all of thee when in the chrysalis ,i lay4 ,oft myriads of my kind beat out their lives ,against some feeble spark once caught from thee4 ,and one hour more--and my poor life is gone2 ,yet my last effort1 as my first desire1 shall be ,but to approach thy glory2 then1 having gained ,one raptured glance1 ,i'll die content4 ,for ,i1 the source of beauty1 warmth and life ,have in his perfect splendor once beheld40 ,before we go into the material which ,miss ,miller offers us for the understanding of the poem1 we will again cast a glance over the psychologic situation in which the poem originated4 ,some months or weeks appear to have elapsed since the last direct manifestation of the unconscious that ,miss ,miller reported to us2 about this period we have had no information4 ,we learn nothing about the moods and phantasies of this time4 ,if one might draw a conclusion from this silence it would be presumably that in the time which elapsed between the two poems1 really nothing of importance had happened1 and that1 therefore1 this poem is again but a voiced fragment of the unconscious working of the complex stretching out over months and years4 ,it is highly probable that it is concerned with the same complex as before4#ajg ,the earlier product1 a hymn of creation full of hope1 has1 however1 but little similarity to the present poem4 ,the poem lying before us has a truly hopeless1 melancholy character2 moth and sun1 two things which never meet4 ,one must in fairness ask1 is a moth really expected to rise to the sun8 ,we know indeed the proverbial saying about the moth that flew into the light and singed its wings1 but not the legend of the moth that strove towards the sun4 ,plainly1 here1 two things are connected in her thoughts that do not belong together2 first1 the moth which fluttered around the light so long that it burnt itself2 and then1 the idea of a small ephemeral being1 something like the day fly1 which1 in lamentable contrast to the eternity of the stars1 longs for an imperishable daylight4 ,this idea reminds one of ,faust3 8,mark how1 beneath the evening sunlight's glow ,the green-embosomed houses glitter2 ,the glow retreats1 done is the day of toil1 ,it yonder hastes1 new fields of life exploring2 ,ah1 that no wing can lift me from the soil ,upon its track to follow1 follow soaring6 ,then would ,i see eternal ,evening gild ,the silent world beneath me glowing4444 ,yet1 finally1 the weary god is sinking2 ,the new-born impulse fires my mind1-- ,i hasten on1 his beams eternal drinking1 ,the day before me and the night behind1 ,above me heaven unfurled1 the floor of waves beneath me1-- ,a glorious dream6 though now the glories fade4 ,alas6 the wings that lift the mind no aid ,of wings to lift the body can bequeath me40 ,not long afterwards1 ,faust sees 8the black dog roving there through cornfields and stubble10 the dog who is the same as the devil1 the tempter1 in whose hellish fires ,faust has singed his wings4 ,when he believed that he was expressing his great longing for the beauty of the sun and the earth1 8he went astray thereover0 and fell into the hands of 8the ,evil ,one40 8,yes1 resolute to reach some brighter distance1 ,on earth's fair sun ,i turn my back40 ,this is what ,faust had said shortly before1 in true recognition of the state of affairs4 ,the honoring of the beauty of nature led the ,christian of the ,middle ,ages to pagan thoughts which lay in an antagonistic relation to his conscious religion1 just as once ,mithracism was in threatening competition with ,christianity1 for ,satan often disguises himself as an angel of light4#ajh ,the longing of ,faust became his ruin4 ,the longing for the ,beyond had brought as a consequence a loathing for life1 and he stood on the brink of self-destruction4#aji ,the longing for the beauty of this world led him anew to ruin1 into doubt and pain1 even to ,marguerite's tragic death4 ,his mistake was that he followed after both worlds with no check to the driving force of his libido1 like a man of violent passion4 ,faust portrays once more the folk-psychologic conflict of the beginning of the ,christian era1 but what is noteworthy1 in a reversed order4 ,against what fearful powers of seduction ,christ had to defend himself by means of his hope of the absolute world beyond1 may be seen in the example of ,alypius in ,augustine4 ,if any of us had been living in that period of antiquity1 he would have seen clearly that that culture must inevitably collapse because humanity revolted against it4 ,it is well known that even before the spread of ,christianity a remarkable expectation of redemption had taken possession of mankind4 ,the following eclogue of ,virgil might well be a result of this mood3 8,ultima ,cumi venit jam carminis tas2#aaj ,magnus ab integro ,sclorum nascitur ordo1 ,jam redit et ,virgo1#aaa redeunt ,saturnia regna2 ,jam nova progenies clo demittitur alto4 ,tu modo nascenti puero1 quo ferrea primum ,desinet ac toto surget gens aurea mundo1 ,casta fave ,lucina3 tuus jam regnat ,apollo4 8,te duce1 si qua manent sceleris vestigia nostri1 ,inrita perpetua solvent formidine terras4 ,ille deum vitam accipiet divisque videbit ,permixtos heroas et ipse videbitur illis1 ,pacatumque reget patriis virtutibus orbem40#aab ,the turning to asceticism resulting from the general expansion of ,christianity brought about a new misfortune to many3 monasticism and the life of the anchorite4#aac ,faust takes the reverse course2 for him the ascetic ideal means death4 ,he struggles for freedom and wins life1 at the same time giving himself over to the ,evil ,one2 but through this he becomes the bringer of death to her whom he loves most1 ,marguerite4 ,he tears himself away from pain and sacrifices his life in unceasing useful work1 through which he saves many lives4#aad ,his double mission as saviour and destroyer has already been hinted in a preliminary manner3 ,wagner3 ,with what a feeling1 thou great man1 must thou ,receive the people's honest veneration6 ,faust3 ,thus we1 our hellish boluses compounding1 ,among these vales and hills surrounding1 ,worse than the pestilence1 have passed4 ,thousands were done to death from poison of my giving2 ,and ,i must hear1 by all the living1 ,the shameless murderers praised at last6 ,a parallel to this double rle is that text in the ,gospel of ,matthew which has become historically significant3 8,i came not to send peace1 but a sword40--,matt4 x3 #cd4 ,just this constitutes the deep significance of ,goethe's ,faust1 that he clothes in words a problem of modern man which has been turning in restless slumber since the ,renaissance1 just as was done by the drama of ,oedipus for the ,hellenic sphere of culture4 ,what is to be the way out between the ,scylla of renunciation of the world and the ,charybdis of the acceptance of the world8 ,the hopeful tone1 voiced in the 8,hymn to the ,god of ,creation10 cannot continue very long with our author4 ,the pose simply promises1 but does not fulfil4 ,the old longing will come again1 for it is a peculiarity of all complexes worked over merely in the unconscious#aae that they lose nothing of their original amount of affect4 ,meanwhile1 their outward manifestations can change almost endlessly4 ,one might therefore consider the first poem as an unconscious longing to solve the conflict through positive religiousness1 somewhat in the same manner as they of the earlier centuries decided their conscious conflicts by opposing to them the religious standpoint4 ,this wish does not succeed4 ,now with the second poem there follows a second attempt which turns out in a decidedly more material way2 its thought is unequivocal4 ,only once 8having gained one raptured glance 4440 and then--to die4 ,from the realms of the religious world1 the attention1 just as in ,faust1#aaf turns towards the sun of this world1 and already there is something mingled with it which has another sense1 that is to say1 the moth which fluttered so long around the light that it burnt its wings4 ,we now pass to that which ,miss ,miller offers for the better understanding of the poem4 ,she says3 8,this small poem made a profound impression upon me4 ,i could not1 of course1 find immediately a sufficiently clear and direct explanation for it4 ,however1 a few days later when ,i once more read a certain philosophical work1 which ,i had read in ,berlin the previous winter1 and which ,i had enjoyed very much1 7,i was reading it aloud to a friend71 ,i came across the following words3 #8,la mme aspiration passionne de la mite vers l'toile1 de l'homme vers ,dieu4' 7,the same passionate longing of the moth for the star1 of man for ,god47 ,i had forgotten this sentence entirely1 but it seemed very clear to me that precisely these words had reappeared in my hypnagogic poem4 ,in addition to that it occurred to me that a play seen some years previously1 #8,la ,mite et ,la ,flamme1' was a further possible cause of the poem4 ,it is easy to see how often the word #8moth' had been impressed upon me40 ,the deep impression made by the poem upon the author shows that she put into it a large amount of love4 ,in the expression 8aspiration passionne0 we meet the passionate longing of the moth for the star1 of man for ,god1 and indeed1 the moth is ,miss ,miller herself4 ,her last observation that the word 8moth0 was often impressed upon her shows how often she had noticed the word 8moth0 as applicable to herself4 ,her longing for ,god resembles the longing of the moth for the 8star40 ,the reader will recall that this expression has already had a place in the earlier material1 8when the morning stars sang together10 that is to say1 the ship's officer who sings on deck in the night watch4 ,the passionate longing for ,god is the same as that longing for the singing morning stars4 ,it was pointed out at great length in the foregoing chapter that this analogy is to be expected3 8,sic parvis componere magna solebam40 ,it is shameful or exalted just as one chooses1 that the divine longing of humanity1 which is really the first thing to make it human1 should be brought into connection with an erotic phantasy4 ,such a comparison jars upon the finer feelings4 ,therefore1 one is inclined in spite of the undeniable facts to dispute the connection4 ,an ,italian steersman with brown hair and black moustache1 and the loftiest1 dearest conception of humanity6 ,these two things cannot be brought together2 against this not only our religious feelings revolt1 but our taste also rebels4 ,it would certainly be unjust to make a comparison of the two objects as concrete things since they are so heterogeneous4 ,one loves a ,beethoven sonata but one loves caviar also4 ,it would not occur to any one to liken the sonata to caviar4 ,it is a common error for one to judge the longing according to the quality of the object4 ,the appetite of the gourmand which is only satisfied with goose liver and quail is no more distinguished than the appetite of the laboring man for corned beef and cabbage4 ,the longing is the same2 the object changes4 ,nature is beautiful only by virtue of the longing and love given her by man4 ,the sthetic attributes emanating from that has influence primarily on the libido1 which alone constitutes the beauty of nature4 ,the dream recognizes this well when it depicts a strong and beautiful feeling by means of a representation of a beautiful landscape4 ,whenever one moves in the territory of the erotic it becomes altogether clear how little the object and how much the love means4 ,the 8sexual object0 is as a rule overrated far too much and that only on account of the extreme degree to which libido is devoted to the object4 ,apparently ,miss ,miller had but little left over for the officer1 which is humanly very intelligible4 ,but in spite of that a deep and lasting effect emanates from this connection which places divinity on a par with the erotic object4 ,the moods which apparently are produced by these objects do not1 however1 spring from them1 but are manifestations of her strong love4 ,when ,miss ,miller praises either ,god or the sun she means her love1 that deepest and strongest impulse of the human and animal being4 ,the reader will recall that in the preceding chapter the following chain of synonyms was adduced3 the singer--,god of sound--singing morning star--creator--,god of ,light--sun--fire--,god of ,love4 ,at that time we had placed sun and fire in parentheses4 ,now they are entitled to their right place in the chain of synonyms4 ,with the changing of the erotic impression from the affirmative to the negative the symbols of light occur as the paramount object4 ,in the second poem where the longing is clearly exposed it is by no means the terrestrial sun4 ,since the longing has been turned away from the real object1 its object has become1 first of all1 a subjective one1 namely1 ,god4 ,psychologically1 however1 ,god is the name of a representation-complex which is grouped around a strong feeling 7the sum of libido74 ,properly1 the feeling is what gives character and reality to the complex4#aag ,the attributes and symbols of the divinity must belong in a consistent manner to the feeling 7longing1 love1 libido1 and so on74 ,if one honors ,god1 the sun or the fire1 then one honors one's own vital force1 the libido4 ,it is as ,seneca says3 8,god is near you1 he is with you1 in you40 ,god is our own longing to which we pay divine honors4#aah ,if it were not known how tremendously significant religion was1 and is1 this marvellous play with one's self would appear absurd4 ,there must be something more than this1 however1 because1 notwithstanding its absurdity1 it is1 in a certain sense1 conformable to the purpose in the highest degree4 ,to bear a ,god within one's self signifies a great deal2 it is a guarantee of happiness1 of power1 indeed even of omnipotence1 as far as these attributes belong to the ,deity4 ,to bear a ,god within one's self signifies just as much as to be ,god one's self4 ,in ,christianity1 where1 it is true1 the grossly sensual representations and symbols are weeded out as carefully as possible1 which seems to be a continuation of the poverty of symbols of the ,jewish cult1 there are to be found plain traces of this psychology4 ,there are even plainer traces1 to be sure1 in the 8becoming-one with ,god0 in those mysteries closely related to the ,christian1 where the mystic himself is lifted up to divine adoration through initiatory rites4 ,at the close of the consecration into the ,isis mysteries the mystic was crowned with the palm crown1#aai he was placed on a pedestal and worshipped as ,helios4#abj ,in the magic papyrus of the ,mithraic liturgy published by ,dieterich there is the #aba of the consecrated one3 4#abb ,the mystic in religious ecstasies put himself on a plane with the stars1 just as a saint of the ,middle ,ages put himself by means of the stigmata on a level with ,christ4 ,st4 ,francis of ,assisi expressed this in a truly pagan manner1#abc even as far as a close relationship with the brother sun and the sister moon4 ,these representations of 8becoming-one with ,god0 are very ancient4 ,the old belief removed the becoming-one with ,god until the time after death2 the mysteries1 however1 suggest this as taking place already in this world4 ,a very old text brings most beautifully before one this unity with ,god2 it is the song of triumph of the ascending soul4#abd 8,i am the ,god ,atum1 ,i who alone was4 ,i am the ,god ,r at his first splendor4 ,i am the great ,god1 self-created1 ,god of ,gods1 ,to whom no other ,god compares40 8,i was yesterday and know to-morrow2 the battle-ground of ,gods was made when ,i spoke4 ,i know the name of that great ,god who tarries therein4 8,i am that great ,phoenix who is in ,heliopolis1 who there keeps account of all there is1 of all that exists4 8,i am the ,god ,min1 at his coming forth1 who placed the feathers upon my head4#abe 8,i am in my country1 ,i come into my city4 ,daily ,i am together with my father ,atum4#abf 8,my impurity is driven away1 and the sin which was in me is overcome4 ,i washed myself in those two great pools of water which are in ,heracleopolis1 in which is purified the sacrifice of mankind for that great ,god who abideth there4 8,i go on my way to where ,i wash my head in the sea of the righteous4 ,i arrive at this land of the glorified1 and enter through the splendid portal4 8,thou1 who standest before me1 stretch out to me thy hands1 it is ,i1 ,i am become one of thee4 ,daily am ,i together with my ,father ,atum40 ,the identification with ,god necessarily has as a result the enhancing of the meaning and power of the individual4#abg ,that seems1 first of all1 to have been really its purpose3 a strengthening of the individual against his all too great weakness and insecurity in real life4 ,this great megalomania thus has a genuinely pitiable background4 ,the strengthening of the consciousness of power is1 however1 only an external result of the 8becoming-one with ,god40 ,of much more significance are the deeper-lying disturbances in the realm of feeling4 ,whoever introverts libido--that is to say1 whoever takes it away from a real object without putting in its place a real compensation--is overtaken by the inevitable results of introversion4 ,the libido1 which is turned inward into the subject1 awakens again from among the sleeping remembrances one which contains the path upon which earlier the libido once had come to the real object4 ,at the very first and in foremost position it was father and mother who were the objects of the childish love4 ,they are unequalled and imperishable4 ,not many difficulties are needed in an adult's life to cause those memories to reawaken and to become effectual4 ,in religion the regressive reanimation of the father-and-mother imago is organized into a system4 ,the benefits of religion are the benefits of parental hands2 its protection and its peace are the results of parental care upon the child2 its mystic feelings are the unconscious memories of the tender emotions of the first childhood1 just as the hymn expresses it3 8,i am in my country1 ,i come into my city4 ,daily am ,i together with my father ,atum40#abh ,the visible father of the world is1 however1 the sun1 the heavenly fire2 therefore1 ,father1 ,god1 ,sun1 ,fire are mythologically synonymous4 ,the well-known fact that in the sun's strength the great generative power of nature is honored shows plainly1 very plainly1 to any one to whom as yet it may not be clear that in the ,deity man honors his own libido1 and naturally in the form of the image or symbol of the present object of transference4 ,this symbol faces us in an especially marked manner in the third ,logos of the ,dieterich papyrus4 ,after the second prayer#abi stars come from the disc of the sun to the mystic1 8five-pointed1 in quantities1 filling the whole air4 ,if the sun's disc has expanded1 you will see an immeasurable circle1 and fiery gates which are shut off40 ,the mystic utters the following prayer3 1 -- 1 1 --1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 4#acj ,the invocation is1 as one sees1 almost inexhaustible in light and fire attributes1 and can be likened in its extravagance only to the synonymous attributes of love of the mystic of the ,middle ,ages4 ,among the innumerable texts which might be used as an illustration of this1 ,i select a passage from the writings of ,mechthild von ,magdeburg 7#abab-abgg73 8,o ,lord1 love me excessively and love me often and long2 the oftener you love me1 so much the purer do ,i become2 the more excessively you love me1 the more beautiful ,i become2 the longer you love me1 the more holy will ,i become here upon earth40 ,god answered3 8,that ,i love you often1 that ,i have from my nature1 for ,i myself am love4 ,that ,i love you excessively1 that ,i have from my desire1 for ,i too desire that men love me excessively4 ,that ,i love you long1 that ,i have from my everlastingness1 for ,i am without end40#aca ,the religious regression makes use indeed of the parent image without1 however1 consciously making it an object of transference1 for the incest horror#acb forbids that4 ,it remains rather as a synonym1 for example1 of the father or of ,god1 or of the more or less personified symbol of the sun and fire4#acc ,sun and fire--that is to say1 the fructifying strength and heat--are attributes of the libido4 ,in ,mysticism the inwardly perceived1 divine vision is often merely sun or light1 and is very little1 or not at all1 personified4 ,in the ,mithraic liturgy there is found1 for example1 a significant quotation3 1 1 4#acd ,hildegarde von ,bingen 7#aajj-aagh7 expresses herself in the following manner3#ace 8,but the light ,i see is not local1 but far off1 and brighter than the cloud which supports the sun4 ,i can in no way know the form of this light since ,i cannot entirely see the sun's disc4 ,but within this light ,i see at times1 and infrequently1 another light which is called by me the living light1 but when and in what manner ,i see this ,i do not know how to say1 and when ,i see it all weariness and need is lifted from me1 then too1 ,i feel like a simple girl and not like an old woman40 ,symeon1 the ,new ,theologian 7#igj-ajdj71 says the following3 8,my tongue lacks words1 and what happens in me my spirit sees clearly but does not explain4 ,it sees the invisible1 that emptiness of all forms1 simple throughout1 not complex1 and in extent infinite4 ,for it sees no beginning1 and it sees no end4 ,it is entirely unconscious of the meanings1 and does not know what to call that which it sees4 ,something complete appears1 it seems to me1 not indeed through the being itself1 but through a participation4 ,for you enkindle fire from fire1 and you receive the whole fire2 but this remains undiminished and undivided1 as before4 ,similarly1 that which is divided separates itself from the first2 and like something corporeal spreads itself into several lights4 ,this1 however1 is something spiritual1 immeasurable1 indivisible1 and inexhaustible4 ,for it is not separated when it becomes many1 but remains undivided and is in me1 and enters within my poor heart like a sun or circular disc of the sun1 similar to the light1 for it is a light40#acf ,that that thing1 perceived as inner light1 as the sun of the other world1 is longing1 is clearly shown by ,symeon's words3#acg 8,and following ,it my spirit demanded to embrace the splendor beheld1 but it found ,it not as creature and did not succeed in coming out from among created beings1 so that it might embrace that uncreated and uncomprehended splendor4 ,nevertheless it wandered everywhere1 and strove to behold ,it4 ,it penetrated the air1 it wandered over the ,heavens1 it crossed over the abysses1 it searched1 as it seemed to it1 the ends of the world4#ach ,but in all of that it found nothing1 for all was created4 ,and ,i lamented and was sorrowful1 and my breast burned1 and ,i lived as one distraught in mind4 ,but ,it came1 as ,it would1 and descending like a luminous mystic cloud1 ,it seemed to envelop my whole head so that dismayed ,i cried out4 ,but flying away again ,it left me alone4 ,and when ,i1 troubled1 sought for ,it1 ,i realized suddenly that ,it was in me1 myself1 and in the midst of my heart ,it appeared as the light of a spherical sun40 ,in ,nietzsche's 8,glory and ,eternity0 we meet with an essentially similar symbol3 8,hush6 ,i see vastness6--and of vasty things ,shall man be done1 unless he can enshrine ,them with his words8 ,then take the night which brings ,the heart upon thy tongue1 charmed wisdom mine6 8,i look above1 there rolls the star-strewn sea4 ,o night1 mute silence1 voiceless cry of stars6 ,and lo6 ,a sign6 ,the heaven its verge unbars-- ,a shining constellation falls towards me40#aci ,it is not astonishing if ,nietzsche's great inner loneliness calls again into existence certain forms of thought which the mystic ecstasy of the old cults has elevated to ritual representation4 ,in the visions of the ,mithraic liturgy we have to deal with many similar representations which we can now understand without difficulty as the ecstatic symbol of the libido3 1 1 4 3 1 4 4#adj ,silence is commanded1 then the vision of light is revealed4 ,the similarity of the mystic's condition and ,nietzsche's poetical vision is surprising4 ,nietzsche says 8constellation40 ,it is well known that constellations are chiefly therio- or anthropo-morphic symbols4 ,the papyrus says1 #ada 7similar to the 8rosy-fingered0 ,eos71 which is nothing else than an anthropomorphic image4 ,accordingly1 one may expect from that1 that by long gazing a living being would be formed out of the 8flame image10 a 8star constellation0 of therio- or anthropo-morphic nature1 for the symbolism of the libido does not end with sun1 light and fire1 but makes use of wholly other means of expression4 ,i yield precedence to ,nietzsche3 ,the ,beacon#adb 8,here1 where the island grew amid the seas1 ,a sacrificial rock high-towering1 ,here under darkling heavens1 ,zarathustra lights his mountain-fires4 8,these flames with grey-white belly1 ,in cold distances sparkle their desire1 ,stretches its neck towards ever purer heights-- ,a snake upreared in impatience3 8,this signal ,i set up there before me4 ,this flame is mine own soul1 ,insatiable for new distances1 ,speeding upward1 upward its silent heat4 8,at all lonely ones ,i now throw my fishing rod4 ,give answer to the flame's impatience1 ,let me1 the fisher on high mountains1 ,catch my seventh1 last solitude60 ,here libido becomes fire1 flame and snake4 ,the ,egyptian symbol of the 8living disc of the sun10 the disc with the two entwining snakes1 contains the combination of both the libido analogies4 ,the disc of the sun with its fructifying warmth is analogous to the fructifying warmth of love4 ,the comparison of the libido with sun and fire is in reality analogous4 ,there is also a 8causative0 element in it1 for sun and fire as beneficent powers are objects of human love2 for example1 the sun-hero ,mithra is called the 8well-beloved40 ,in ,nietzsche's poem the comparison is also a causative one1 but this time in a reversed sense4 ,the comparison with the snake is unequivocally phallic1 corresponding completely with the tendency in antiquity1 which was to see in the symbol of the phallus the quintessence of life and fruitfulness4 ,the phallus is the source of life and libido1 the great creator and worker of miracles1 and as such it received reverence everywhere4 ,we have1 therefore1 three designating symbols of the libido3 ,first1 the comparison by analogy1 as sun and fire4 ,second1 the comparisons based on causative relations1 as ,a3 ,object comparison4 ,the libido is designated by its object1 for example1 the beneficent sun4 ,b3 ,the subject comparison1 in which the libido is designated by its place of origin or by analogies of this1 for example1 by phallus or 7analogous7 snake4 ,to these two fundamental forms of comparison still a third is added1 in which the 8tertium comparationis0 is the activity2 for example1 the libido is dangerous when fecundating like the bull--through the power of its passion--like the lion1 like the raging boar when in heat1 like the ever-rutting ass1 and so on4 ,this activity comparison can belong equally well to the category of the analogous or to the category of the causative comparisons4 ,the possibilities of comparison mean just as many possibilities for symbolic expression1 and from this basis all the infinitely varied symbols1 so far as they are libido images1 may properly be reduced to a very simple root1 that is1 just to libido and its fixed primitive qualities4 ,this psychologic reduction and simplification is in accordance with the historic efforts of civilization to unify and simplify1 to syncretize1 the endless number of the gods4 ,we come across this desire as far back as the old ,egyptians1 where the unlimited polytheism as exemplified in the numerous demons of places finally necessitated simplification4 ,all the various local gods1 ,amon of ,thebes1 ,horus of ,edfu1 ,horus of the ,east1 ,chnum of ,elephantine1 ,atum of ,heliopolis1 and others1#adc became identified with the sun ,god ,r4 ,in the hymns to the sun the composite being ,amon-,r-,harmachis-,atum was invoked as 8the only god which truly lives40#add ,amenhotep ,,iv 7,,xviii dynasty7 went the furthest in this direction4 ,he replaced all former gods by the 8living great disc of the sun10 the official title reading3 8,the sun ruling both horizons1 triumphant in the horizon in his name2 the glittering splendor which is in the sun's disc40 8,and1 indeed10 ,erman adds1#ade 8the sun1 as a ,god1 should not be honored1 but the sun itself as a planet which imparts through its rays#adf the infinite life which is in it to all living creatures40 ,amenhotep ,,iv by his reform completed a work which is psychologically important4 ,he united all the bull1#adg ram1#adh crocodile#adi and pile-dwelling#aej gods into the disc of the sun1 and made it clear that their various attributes were compatible with the sun's attributes4#aea ,a similar fate overtook the ,hellenic and ,roman polytheism through the syncretistic efforts of later centuries4 ,the beautiful prayer of ,lucius#aeb to the queen of the ,heavens furnishes an important proof of this3 8,queen of ,heaven1 whether thou art the genial ,ceres1 the prime parent of fruits2--or whether thou art celestial ,venus2--or whether thou art the sister of ,phbus2--or whether thou art ,proserpina1 terrific with midnight howlings--with that feminine brightness of thine illuminating the walls of every city40#aec ,this attempt to gather again into a few units the religious thoughts which were divided into countless variations and personified in individual gods according to their polytheistic distribution and separation makes clear the fact that already at an earlier time analogies had formally arisen4 ,herodotus is rich in just such references1 not to mention the systems of the ,hellenic-,roman world4 ,opposed to the endeavor to form a unity there stands a still stronger endeavor to create again and again a multiplicity1 so that even in the so-called severe monotheistic religions1 as ,christianity1 for example1 the polytheistic tendency is irrepressible4 ,the ,deity is divided into three parts at least1 to which is added the feminine ,deity of ,mary and the numerous company of the lesser gods1 the angels and saints1 respectively4 ,these two tendencies are in constant warfare4 ,there is only one ,god with countless attributes1 or else there are many gods who are then simply known differently1 according to locality1 and personify sometimes this1 sometimes that attribute of the fundamental thought1 an example of which we have seen above in the ,egyptian gods4 ,with this we turn once more to ,nietzsche's poem1 8,the ,beacon40 ,we found the flame there used as an image of the libido1 theriomorphically represented as a snake 7also as an image of the soul3#aed 8,this flame is mine own soul074 ,we saw that the snake is to be taken as a phallic image of the libido 7upreared in impatience71 and that this image1 also an attribute of the conception of the sun 7the ,egyptian sun idol71 is an image of the libido in the combination of sun and phallus4 ,it is not a wholly strange conception1 therefore1 that the sun's disc is represented with a penis1 as well as with hands and feet4 ,we find proof for this idea in a peculiar part of the ,mithraic liturgy3 1 4 4#aee ,this extremely important vision of a tube hanging down from the sun would produce in a religious text1 such as that of the ,mithraic liturgy1 a strange and at the same time meaningless effect if it did not have the phallic meaning4 ,the tube is the place of origin of the wind4 ,the phallic meaning seems very faint in this idea1 but one must remember that the wind1 as well as the sun1 is a fructifier and creator4 ,this has already been pointed out in a footnote4#aef ,there is a picture by a ,germanic painter of the ,middle ,ages of the 8conceptio immaculata0 which deserves mention here4 ,the conception is represented by a tube or pipe coming down from heaven and passing beneath the skirt of ,mary4 ,into this flies the ,holy ,ghost in the form of a dove for the impregnation of the ,mother of ,god4#aeg ,honegger discovered the following hallucination in an insane man 7paranoid dement73 ,the patient sees in the sun an 8upright tail0 similar to an erected penis4 ,when he moves his head back and forth1 then1 too1 the sun's penis sways back and forth in a like manner1 and out of that the wind arises4 ,this strange hallucination remained unintelligible to us for a long time until ,i became acquainted with the ,mithraic liturgy and its visions4 ,this hallucination threw an illuminating light1 as it appears to me1 upon a very obscure place in the text which immediately follows the passage previously cited3 4 1 4 ,mead translates this very clearly3#aeh 8,and towards the regions westward1 as though it were an infinite ,eastwind4 ,but if the other wind1 towards the regions of the ,east1 should be in service1 in the like fashion shalt thou see towards the regions of that side the converse of the sight40 ,in the original is the vision1 the thing seen4 means properly the carrying away4 ,the sense of the text1 according to this1 might be3 the thing seen may be carried or turned sometimes here1 sometimes there1 according to the direction of the wind4 ,the is the tube1 8the place of origin of the wind10 which turns sometimes to the east1 sometimes to the west1 and1 one might add1 generates the corresponding wind4 ,the vision of the insane man coincides astonishingly with this description of the movement of the tube4#aei ,the various attributes of the sun1 separated into a series1 appear one after the other in the ,mithraic liturgy4 ,according to the vision of ,helios1 seven maidens appear with the heads of snakes1 and seven gods with the heads of black bulls4 ,it is easy to understand the maiden as a symbol of the libido used in the sense of causative comparison4 ,the snake in ,paradise is usually considered as feminine1 as the seductive principle in woman1 and is represented as feminine by the old artists1 although properly the snake has a phallic meaning4 ,through a similar change of meaning the snake in antiquity becomes the symbol of the earth1 which on its side is always considered feminine4 ,the bull is the well-known symbol for the fruitfulness of the sun4 ,the bull gods in the ,mithraic liturgy were called 1 8guardians of the axis of the earth10 by whom the axle of the orb of the heavens was turned4 ,the divine man1 ,mithra1 also had the same attributes2 he is sometimes called the 8,sol invictus0 itself1 sometimes the mighty companion and ruler of ,helios2 he holds in his right hand the 8bear constellation1 which moves and turns the heavens40 ,the bull-headed gods1 equally with ,mithra himself1 to whom the attribute 1 8young one10 8the newcomer10 is given1 are merely attributive components of the same divinity4 ,the chief god of the ,mithraic liturgy is himself subdivided into ,mithra and ,helios2 the attributes of each of these are closely related to the other4 ,of ,helios it is said3 1 4#afj ,of ,mithra it is said3 1 1 1 1 1 1 1 4 4#afa ,if we place fire and gold as essentially similar1 then a great accord is found in the attributes of the two gods4 ,to these mystical pagan ideas there deserve to be added the probably almost contemporaneous vision of ,revelation3 8,and being turned1 ,i saw seven golden candlesticks4 ,and in the midst of the candlesticks#afb one like unto the son of man1 clothed with a garment down to the foot1 and girt about at the breasts with a golden girdle4 ,and his head and his hair were white as white wool1 white as snow1 and his eyes were as a flame of fire4 ,and his feet like unto burnished brass1 as if it had been refined in a furnace2 and his voice as the sound of many waters4 ,and he had in his right hand seven stars1#afc and out of his mouth proceeded a sharp two-edged sword1#afd and his countenance was as the sun shineth in his strength40--,rev4 i3 #ab ff4 8,and ,i looked1 and beheld a white cloud1 and upon the cloud ,i saw one sitting like unto the son of man1 having on his head a golden crown1 and in his hand a sharp sickle40#afe--,rev4 xiv3 #ad4 8,and his eyes were as a flame of fire1 and upon his head were many diadems4 ,and he was arrayed in a garment#aff sprinkled with blood4444 ,and the armies which were in heaven followed him upon white horses1 clothed in fine linen1#afg white and pure4 ,and out of his mouth proceeded a sharp sword40--,rev4 xix3 #ab-ae4 ,one need not assume that there is a direct dependency between the ,apocalypse and the ,mithraic liturgy4 ,the visionary images of both texts are developed from a source1 not limited to one place1 but found in the soul of many divers people1 because the symbols which arise from it are too typical for it to belong to one individual only4 ,i put these images here to show how the primitive symbolism of light gradually developed1 with the increasing depth of the vision1 into the idea of the sun-hero1 the 8well-beloved40#afh ,the development of the symbol of light is thoroughly typical4 ,in addition to this1 perhaps ,i might call to mind the fact that ,i have previously pointed out this course with numerous examples1#afi and1 therefore1 ,i can spare myself the trouble of returning to this subject4#agj ,these visionary occurrences are the psychological roots of the sun-coronations in the mysteries4 ,its rite is religious hallucination congealed into liturgical form1 which1 on account of its great regularity1 could become a generally accepted outer form4 ,after all this1 it is easily understood how the ancient ,christian ,church1 on one side1 stood in an especial bond to ,christ as 8sol novus10 and1 on the other side1 had a certain difficulty in freeing itself from the earthly symbols of ,christ4 ,indeed ,philo of ,alexandria saw in the sun the image of the divine logos or of the ,deity especially 78,de ,somniis10 #a3he74 ,in an ,ambrosian hymn ,christ is invoked by 8,o sol salutis10 and so on4 ,at the time of ,marcus ,aurelius1 ,meliton1 in his work1#aga 1 called ,christ the 444 ' 4#agb ,still more important is a passage from ,pseudo-,cyprian3#agc 8,o quam prclara providentia ut illo die quo factus est sol1 in ipso die nasceretur ,christus1 v4 ,kal4 ,apr4 feria ,,iv1 et ideo de ipso ad plebem dicebat ,malachias propheta3 #8,orietur vobis sol iustiti et curatio est in pennis ejus1' hic est sol iustiti cuius in pennis curatio prostendebatur40#agdage ,in a work nominally attributed to ,john ,chrysostomus1 8,de ,solstitiis et ,aequinoctiis10#agf occurs this passage3 8,sed et dominus nascitur mense ,decembri hiemis tempore1 ,,viii4 ,kal4 ,januarias1 quando ole matur prmuntur ut unctio1 id est ,chrisma1 nascatur--sed et ,invicti natalem appellant4 ,quis utique tam invictus nisi dominus noster qui mortem subactam devicit8 ,vel quod dicant ,solis esse natalem1 ipse est sol iustiti1 de quo ,malachias propheta dixit3 #8,dominus lucis ac noctis conditor et discretor qui a propheta ,sol iustiti cognominatus est4'0#agg ,according to the testimony of ,eusebius of ,alexandria1 the ,christians also shared in the worship of the rising sun1 which lasted into the fifth century3 4 4 1 8 0 4#agh ,augustine preached emphatically to the ,christians3 8,non est ,dominus ,sol factus sed per quem ,sol factus est--ne quis carnaliter sapiens ,solem istum 7,christum7 intelligendum putaret40 ,art has preserved much of the remnants of sun-worship1#agi thus the nimbus around the head of ,christ and the halo of the saints in general4 ,the ,christian legends also attribute many fire and light symbols to the saints4#ahj ,the twelve apostles1 for example1 are likened to the twelve signs of the zodiac1 and are represented1 therefore1 with a star over the head4#aha ,it is not to be wondered at that the heathen1 as ,tertullian avows1 considered the sun as the ,christian ,god4 ,among the ,manichaeans ,god was really the sun4 ,one of the most remarkable works extant1 where the ,pagan1 ,asiatic1 ,hellenic and ,christian intermingle1 is the 1 edited by ,wirth4#ahb ,this is a book of fables1 but1 nevertheless1 a mine for near-,christian phantasies1 which gives a profound insight into ,christian symbolism4 ,in this is found the following magical dedication3 --4#ahc ,in certain parts of ,armenia the rising sun is still worshipped by ,christians1 that 8it may let its foot rest upon the faces of the worshippers40#ahd ,the foot occurs as an anthropomorphic attribute1 and we have already met the theriomorphic attribute in the feathers and the sun phallus4 ,other comparisons of the sun's ray1 as knife1 sword1 arrow1 and so on1 have also1 as we have learned from the psychology of the dream1 a phallic meaning at bottom4 ,this meaning is attached to the foot as ,i here point out1#ahe and also to the feathers1 or hair1 of the sun1 which signify the power or strength of the sun4 ,i refer to the story of ,samson1 and to that of the ,apocalypse of ,baruch1 concerning the phnix bird1 which1 flying before the sun1 loses its feathers1 and1 exhausted1 is strengthened again in an ocean bath at evening4 ,under the symbol of 8moth and sun0 we have dug down into the historic depths of the soul1 and in doing this we have uncovered an old buried idol1 the youthful1 beautiful1 fire-encircled and halo-crowned sun-hero1 who1 forever unattainable to the mortal1 wanders upon the earth1 causing night to follow day2 winter1 summer2 death1 life2 and who returns again in rejuvenated splendor and gives light to new generations4 ,the longing of the dreamer concealed behind the moth stands for him4 ,the ancient pre-,asiatic civilizations were acquainted with a sun-worship having the idea of a ,god dying and rising again 7,osiris1 ,tammuz1 ,attis-,adonis71#ahf ,christ1 ,mithra and his bull1#ahg ,phnix and so on4 ,the beneficent power as well as the destroying power was worshipped in fire4 ,the forces of nature always have two sides1 as we have already seen in the ,god of ,job4 ,this reciprocal bond brings us back once more to ,miss ,miller's poem4 ,her reminiscences support our previous supposition1 that the symbol of moth and sun is a condensation of two ideas1 about one of which we have just spoken2 the other is the moth and the flame4 ,as the title of a play1 about the contents of which the author tells us absolutely nothing1 8,moth and ,flame0 may easily have the well-known erotic meaning of flying around the flame of passion until one's wings are burned4 ,the passionate longing1 that is to say1 the libido1 has its two sides2 it is power which beautifies everything1 and which under other circumstances destroys everything4 ,it often appears as if one could not accurately understand in what the destroying quality of the creative power consists4 ,a woman who gives herself up to passion1 particularly under the present-day condition of culture1 experiences the destructive side only too soon4 ,one has only to imagine one's self a little away from the every-day moral conditions in order to understand what feelings of extreme insecurity overwhelm the individual who gives himself unconditionally over to ,fate4 ,to be fruitful means1 indeed1 to destroy one's self1 because with the rise of the succeeding generation the previous one has passed beyond its highest point2 thus our descendants are our most dangerous enemies1 whom we cannot overcome1 for they will outlive us1 and1 therefore1 without fail1 will take the power from our enfeebled hands4 ,the anxiety in the face of the erotic fate is wholly understandable1 for there is something immeasurable therein4 ,fate usually hides unknown dangers1 and the perpetual hesitation of the neurotic to venture upon life is easily explained by his desire to be allowed to stand still1 so as not to take part in the dangerous battle of life4#ahh ,whoever renounces the chance to experience must stifle in himself the wish for it1 and1 therefore1 commits a sort of self-murder4 ,from this the death phantasies which readily accompany the renunciation of the erotic wish are made clear4 ,in the poem ,miss ,miller has voiced these phantasies4 ,she adds further to the material with the following3 8,i had been reading a selection from one of ,byron's poems which pleased me very much and made a deep and lasting impression4 ,moreover1 the rhythm of my last two verses1 #8,for ,i the source1 etc41' and the two lines of ,byron's are very similar4 #8,now let me die as ,i have lived in faith1 ,nor tremble though the universe should quake4'0 ,this reminiscence with which the series of ideas is closed confirms the death phantasies which follow from renunciation of the erotic wish4 ,the quotation comes--which ,miss ,miller did not mention--from an uncompleted poem of ,byron's called 8,heaven and ,earth40#ahi ,the whole verse follows3 8,still blessed be the ,lord1 ,for what is passed1 ,for that which is2 ,for all are ,his1 ,from first to last-- ,time--,space--,eternity--,life--,death- - ,the vast known and immeasurable unknown ,he made and can unmake1 ,and shall ,i for a little gasp of breath ,blaspheme and groan8 ,no1 let me die as ,i have lived in faith1 ,nor quiver though the universe may quake60 ,the words are included in a kind of praise or prayer1 spoken by a 8mortal0 who is in hopeless flight before the mounting deluge4 ,miss ,miller puts herself in the same situation in her quotation2 that is to say1 she readily lets it be seen that her feeling is similar to the despondency of the unhappy ones who find themselves hard pressed by the threatening mounting waters of the deluge4 ,with this the writer allows us a deep look into the dark abyss of her longing for the sun-hero4 ,we see that her longing is in vain2 she is a mortal1 only for a short time borne upwards into the light by means of the highest longing1 and then sinking to death1 or1 much more1 urged upwards by the fear of death1 like the people before the deluge1 and in spite of the desperate conflict1 irretrievably given over to destruction4 ,this is a mood which recalls vividly the closing scene in 8,cyrano de ,bergerac03#aij ,cyrano3 ,oh1 mais 444 puisqu'elle est en chemin1 ,je l'attendrai debout 444 et l'pe la main4 ,que dites-vous8444 ,c'est inutile8 ,je le sais4 ,mais on ne se bat pas dans l'espoir du succs4 ,non1 non4 ,c'est bien plus beau lorsque c'est inutile4 ,je sais bien qu' la fin vous me mettrez bas4444 ,we already know sufficiently well what longing and what impulse it is that attempts to clear a way for itself to the light1 but that it may be realized quite clearly and irrevocably1 it is shown plainly in the quotation 8,no1 let me die10 which confirms and completes all earlier remarks4 ,the divine1 the 8much-beloved10 who is honored in the image of the sun1 is also the goal of the longing of our poet4 ,byron's 8,heaven and ,earth0 is a mystery founded on the following passage from ,genesis1 chapter vi3#b3 8,and it came to pass 444 that the sons of ,god saw the daughters of men that they were fair1 and they took them wives of all that they chose40 ,byron offers as a further motif for his poem the following passage from ,coleridge3 8,and woman wailing for her ,demon lover40 ,byron's poem is concerned with two great events1 one psychologic and one telluric2 the passion which throws down all barriers2 and all the terrors of the unchained powers of nature3 a parallel which has already been introduced into our earlier discussion4 ,the angels ,samiasa and ,azaziel burn with sinful love for the beautiful daughters of ,cain1 ,anah and ,aholibama1 and force a way through the barrier which is placed between mortal and immortal4 ,they revolt as ,lucifer once did against ,god1 and the archangel ,raphael raises his voice warningly3 8,but man hath listened to his voice ,and ye to woman's--beautiful she is1 ,the serpent's voice less subtle than her kiss4 ,the snake but vanquished dust2 but she will draw ,a second host from heaven to break heaven's law40 ,the power of ,god is threatened by the seduction of passion2 a second fall of angels menaces heaven4 ,let us translate this mythologic projection back into the psychologic1 from whence it originated4 ,then it would read3 the power of the good and reasonable ruling the world wisely is threatened by the chaotic primitive power of passion2 therefore passion must be exterminated2 that is to say1 projected into mythology4 ,the race of ,cain and the whole sinful world must be destroyed from the roots by the deluge4 ,it is the inevitable result of that sinful passion which has broken through all barriers4 ,its counterpart is the sea and the waters of the deep and the floods of rain1#aia the generating1 fructifying and 8maternal waters10 as the ,indian mythology refers to them4 ,now they leave their natural bounds and surge over the mountain tops1 engulfing all living things2 for passion destroys itself4 ,the libido is ,god and ,devil4 ,with the destruction of the sinfulness of the libido an essential portion of the libido would be destroyed4 ,through the loss of the ,devil1 ,god himself suffered a considerable loss1 somewhat like an amputation upon the body of the ,divinity4 ,the mysterious hint in ,raphael's lament concerning the two rebels1 ,samiasa and ,azaziel1 suggests this4 8444 ,why1 ,cannot this earth be made1 or be destroyed1 ,without involving ever some vast void ,in the immortal ranks84440 ,love raises man1 not only above himself1 but also above the bounds of his mortality and earthliness1 up to divinity itself1 and in the very act of raising him it destroys him4 ,mythologically1 this self-presumption finds its striking expression in the building of the heaven-high tower of ,babel1 which brings confusion to mankind4#aib ,in ,byron's poem it is the sinful ambition of the race of ,cain1 for love of which it makes even the stars subservient and leads away the sons of ,god themselves4 ,if1 indeed1 longing for the highest things--if ,i may speak so--is legitimate1 then it lies in the circumstances that it leaves its human boundaries1 that of sinfulness1 and1 therefore1 destruction4 ,the longing of the moth for the star is not absolutely pure and transparent1 but glows in sultry mist1 for man continues to be man4 ,through the excess of his longing he draws down the divine into the corruption of his passion2#aic therefore1 he seems to raise himself to the ,divine2 but with that his humanity is destroyed4 ,thus the love of ,anah and ,aholibama for their angels becomes the ruin of gods and men4 ,the invocation with which ,cain's daughters implore their angels is psychologically an exact parallel to ,miss ,miller's poem4 ,anah3#aid ,seraph6 ,from thy sphere6 ,whatever star#aie contains thy glory4 ,in the eternal depths of heaven ,albeit thou watchest with the #8seven1' ,though through space infinite and hoary ,before thy bright wings worlds will be driven1 ,yet hear6 ,oh6 think of her who holds thee dear6 ,and though she nothing is to thee1 ,yet think that thou art all to her4 ,eternity is in thy years1 ,unborn1 undying beauty in thine eyes2 ,with me thou canst not sympathize1 ,except in love1 and there thou must ,acknowledge that more loving dust ,ne'er wept beneath the skies4 ,thou walkest thy many worlds1#aif thou seest ,the face of him who made thee great1 ,as he hath made of me the least ,of those cast out from ,eden's gate2 ,yet1 ,seraph1 dear6 ,oh hear6 ,for thou hast loved me1 and ,i would not die ,until ,i know what ,i must die in knowing1 ,that thou forgettest in thine eternity ,her whose heart death could not keep from o'erflowing ,for thee1 immortal essence as thou art1#aig ,great is their love who love in sin and fear2 ,and such1 ,i feel1 are waging in my heart ,a war unworthy3 to an ,adamite ,forgive1 my ,seraph6 that such thoughts appear4 ,for sorrow is our element4444 ,the hour is near ,which tells me we are not abandoned quite4 ,appear6 ,appear6 ,seraph6 ,my own ,azaziel6 be but here1 ,and leave the stars to their own light4 ,aholibama3 ,i call thee1 ,i await thee and ,i love thee4 ,though ,i be formed of clay1 ,and thou of beams#aih ,more bright than those of day on ,eden's streams1 ,thine immortality cannot repay ,with love more warm than mine ,my love4 ,there is a ray#aii ,in me1 which though forbidden yet to shine1 ,i feel was lighted at thy ,god's and mine4#bjj ,it may be hidden long3 death and decay ,our mother ,eve bequeathed us--but my heart ,defies it3 though this life must pass away1 ,is that a cause for thee and me to part8 ,i can share all things1 even immortal sorrow2 ,for thou hast ventured to share life with me1 ,and shall ,i shrink from thine eternity8 ,no1 though the serpent's sting#bja should pierce me through1 ,and thou thyself wert like the serpent1 coil ,around me still4#bjb ,and ,i will smile ,and curse thee not1 but hold ,thee in as warm a fold ,as--but descend and prove ,a mortal's love ,for an immortal4444 ,the apparition of both angels which follows the invocation is1 as always1 a shining vision of light4 ,aholibama3 ,the clouds from off their pinions flinging ,as though they bore to-morrow's light4 ,anah3 ,but if our father see the sight6 ,aholibama3 ,he would but deem it was the moon ,rising unto some sorcerer's tune ,an hour too soon4 ,anah3 ,lo6 ,they have kindled all the west1 ,like a returning sunset4444 ,on ,ararat's late secret crest ,a wild and many colored bow1 ,the remnant of their flashing path1 ,now shines6444 ,at the sight of this many-colored vision of light1 where both women are entirely filled with desire and expectation1 ,anah makes use of a simile full of presentiment1 which suddenly allows us to look down once more into the dismal dark depths1 out of which for a moment the terrible animal nature of the mild god of light emerges4 8444 and now1 behold6 it hath ,returned to night1 as rippling foam1 ,which the leviathan hath lashed ,from his unfathomable home1 ,when sporting on the face of the calm deep1 ,subsides soon after he again hath dash'd ,down1 down to where the ocean's fountains sleep40 ,thus like the leviathan6 ,we recall this overpowering weight in the scale of ,god's justice in regard to the man ,job4 ,there1 where the deep sources of the ocean are1 the leviathan lives2 from there the all-destroying flood ascends1 the all-engulfing flood of animal passion4 ,that stifling1 compressing feeling#bjc of the onward-surging impulse is projected mythologically as a flood which1 rising up and over all1 destroys all that exists1 in order to allow a new and better creation to come forth from this destruction4 ,japhet3 ,the eternal will ,shall deign to expound this dream ,of good and evil2 and redeem ,unto himself all times1 all things2 ,and1 gather'd under his almighty wings1 ,abolish hell6 ,and to the expiated ,earth ,restore the beauty of her birth4 ,spirits3 ,and when shall take effect this wondrous spell8 ,japhet3 ,when the ,redeemer cometh2 first in pain ,and then in glory4 ,spirits3 ,new times1 new climes1 new arts1 new men1 but still ,the same old tears1 old crimes1 and oldest ill1 ,shall be amongst your race in different forms2 ,but the same mortal storms ,shall oversweep the future1 as the waves ,in a few hours the glorious giants' graves4 ,the prophetic visions of ,japhet have almost prophetic meaning for our poetess2 with the death of the moth in the light1 evil is once more laid aside2 the complex has once again1 even if in a censored form1 expressed itself4 ,with that1 however1 the problem is not solved2 all sorrow and every longing begins again from the beginning1 but there is 8,promise in the ,air0--the premonition of the ,redeemer1 of the 8,well-beloved10 of the ,sun-hero1 who again mounts to the height of the sun and again descends to the coldness of the winter1 who is the light of hope from race to race1 the image of the libido4 ,,part ,,ii ,,chapter ,i ,,aspects ,,of ,,the ,,libido ,before ,i enter upon the contents of this second part1 it seems necessary to cast a backward glance over the singular train of thought which the analysis of the poem 8,the ,moth to the ,sun0 has produced4 ,although this poem is very different from the foregoing ,hymn of ,creation1 closer investigation of the 8longing for the sun0 has carried us into the realm of the fundamental ideas of religion and astral mythology1 which ideas are closely related to those considered in the first poem4 ,the creative ,god of the first poem1 whose dual nature1 moral and physical1 was shown especially clearly to us by ,job1 has in the second poem a new qualification of astral-mythological1 or1 to express it better1 of astrological character4 ,the ,god becomes the sun1 and in this finds an adequate natural expression quite apart from the moral division of the ,god idea into the heavenly father and the devil4 ,the sun is1 as ,renan remarked1 really the only rational representation of ,god1 whether we take the point of view of the barbarians of other ages or that of the modern physical sciences4 ,in both cases the sun is the parent ,god1 mythologically predominantly the ,father ,god1 from whom all living things draw life2 ,he is the fructifier and creator of all that lives1 the source of energy of our world4 ,the discord into which the soul of man has fallen through the action of moral laws#bjd can be resolved into complete harmony through the sun as the natural object which obeys no human moral law4 ,the sun is not only beneficial1 but also destructive2 therefore the zodiacal representation of the ,august heat is the herd-devouring lion whom the ,jewish hero ,samson#bje killed in order to free the parched earth from this plague4 ,yet it is the harmonious and inherent nature of the sun to scorch1 and its scorching power seems natural to men4 ,it shines equally on the just and on the unjust1 and allows useful living objects to flourish as well as harmful ones4 ,therefore1 the sun is adapted as is nothing else to represent the visible ,god of this world4 ,that is to say1 that driving strength of our own soul1 which we call libido1 and whose nature it is to allow the useful and injurious1 the good and the bad to proceed4 ,that this comparison is no mere play of words is taught us by the mystics4 ,when by looking inwards 7introversion7 and going down into the depths of their own being they find 8in their heart0 the image of the ,sun1 they find their own love or libido1 which with reason1 ,i might say with physical reason1 is called the ,sun2 for our source of energy and life is the ,sun4 ,thus our life substance1 as an energic process1 is entirely ,sun4 ,of what special sort this 8,sun energy0 seen inwardly by the mystic is1 is shown by an example taken from the ,hindoo mythology4#bjf ,from the explanation of ,part ,,iii of the 8,shvetshvataropanishad0 we take the following quotation1 which relates to the ,rudra3#bjg 7#b7 8,yea1 the one ,rudra who all these worlds with ruling power doth rule1 stands not for any second4 ,behind those that are born he stands2 at ending time ingathers all the worlds he hath evolved1 protector 7he74 7#c7 8,he hath eyes on all sides1 on all sides surely hath faces1 arms surely on all sides1 on all sides feet4 ,with arms1 with wings he tricks them out1 creating heaven and earth1 the only ,god4 7#d7 8,who of the gods is both the source and growth1 the ,lord of all1 the ,rudra4 ,mighty seer2 who brought the shining germ of old into existence--may he with reason pure conjoin us40#bjh ,these attributes allow us clearly to discern the all-creator and in him the ,sun1 which has wings and with a thousand eyes scans the world4#bji ,the following passages confirm the text and join to it the idea most important for us1 that ,god is also contained in the individual creature3 7#g7 8,beyond this 7world7 the ,brahman beyond1 the mighty one1 in every creature hid according to its form1 the one encircling ,lord of all1 ,him having known1 immortal they become4 7#h7 8,i know this mighty man1 ,sun-like1 beyond the darkness1 ,him 7and him7 only knowing1 one crosseth over death2 no other path 7at all7 is there to go4 7#aa7 8444 spread over the universe is ,he the ,lord therefore as all-pervader1 ,he's benign40 ,the powerful ,god1 the equal of the ,sun1 is in that one1 and whoever knows him is immortal4#baj ,going on further with the text1 we come upon a new attribute1 which informs us in what form and manner ,rudra lived in men4 7#ab7 8,the mighty monarch1 ,he1 the man1 the one who doth the essence start towards that peace of perfect stainlessness1 lordly1 exhaustless light4 7#ac7 8,the ,man1 the size of a thumb1 the inner self1 sits ever in the heart of all that's born1 by mind1 mind ruling in the heart1 is ,he revealed4 ,that they who know1 immortal they become4 7#ad7 8,the ,man of the thousands of heads 7and7 thousands of eyes 7and7 thousands of feet1 covering the earth on all sides1 ,he stands beyond1 ten finger-breadths4 7#ae7 8,the ,man is verily this all1 7both7 what has been and what will be1 ,lord 7too7 of deathlessness which far all else surpasses40 ,important parallel quotations are to be found in the 8,kathopanishad10 section #b1 part #d4 7#ab7 8,the ,man of the size of a thumb1 resides in the midst within the self1 of the past and the future1 the ,lord4 7#ac7 8,the ,man of the size of a thumb like flame free from smoke1 of past and of future the ,lord1 the same is to-day1 to-morrow the same will ,he be40 ,who this ,tom-,thumb is can easily be divined--the phallic symbol of the libido4 ,the phallus is this hero dwarf1 who performs great deeds2 he1 this ugly god in homely form1 who is the great doer of wonders1 since he is the visible expression of the creative strength incarnate in man4 ,this extraordinary contrast is also very striking in 8,faust0 7the mother scene73 ,mephistopheles3 ,i'll praise thee ere we separate3 ,i see ,thou knowest the devil thoroughly3 ,here take this key4 ,faust3 ,that little thing6 ,mephistopheles3 ,take hold of it1 not undervaluing6 ,faust3 ,it glows1 it shines1 increases in my hand6 ,mephistopheles3 ,how much it is worth1 thou soon shalt understand1 ,the key will scent the true place from all others6 ,follow it down6--'twill lead thee to the ,mothers6#baa ,here the devil again puts into ,faust's hand the marvellous tool1 a phallic symbol of the libido1 as once before in the beginning the devil1 in the form of the black dog1 accompanied ,faust1 when he introduced himself with the words3 8,part of that power1 not understood1 ,which always wills the bad and always creates the good40 ,united to this strength1 ,faust succeeded in accomplishing his real life task1 at first through evil adventure and then for the benefit of humanity1 for without the evil there is no creative power4 ,here in the mysterious mother scene1 where the poet unveils the last mystery of the creative power to the initiated1 ,faust has need of the phallic magic wand 7in the magic strength of which he has at first no confidence71 in order to perform the greatest of wonders1 namely1 the creation of ,paris and ,helen4 ,with that ,faust attains the divine power of working miracles1 and1 indeed1 only by means of this small1 insignificant instrument4 ,this paradoxical impression seems to be very ancient1 for even the ,upanishads could say the following of the dwarf god3 7#ai7 8,without hands1 without feet1 ,he moveth1 ,he graspeth3 ,eyeless ,he seeth1 7and7 earless ,he heareth3 ,he knoweth what is to be known1 yet is there no knower of ,him4 ,him call the first1 mighty the ,man4 7#bj7 8,smaller than small1 7yet7 greater than great in the heart of this creature the self doth repose 444 etc40 ,the phallus is the being1 which moves without limbs1 which sees without eyes1 which knows the future2 and as symbolic representative of the universal creative power existent everywhere immortality is vindicated in it4 ,it is always thought of as entirely independent1 an idea current not only in antiquity1 but also apparent in the pornographic drawings of our children and artists4 ,it is a seer1 an artist and a worker of wonders2 therefore it should not surprise us when certain phallic characteristics are found again in the mythological seer1 artist and sorcerer4 ,hephaestus1 ,wieland the smith1 and ,mani1 the founder of ,manicheism1 whose followers were also famous1 have crippled feet4 ,the ancient seer ,melampus possessed a suggestive name 7,blackfoot71#bab and it seems also to be typical for seers to be blind4 ,dwarfed stature1 ugliness and deformity have become especially typical for those mysterious chthonian gods1 the sons of ,hephaestus1 the ,cabiri1#bac to whom great power to perform miracles was ascribed4 ,the name signifies 8powerful10 and the ,samothracian cult is most intimately united with that of the ithyphallic ,hermes1 who1 according to the account of ,herodotus1 was brought to ,attica by the ,pelasgians4 ,they are also called 1 the great gods4 ,their near relations are the 8,idaean dactyli0 7finger or ,idaean thumb71#bad to whom the mother of the gods had taught the blacksmith's art4 78,the key will scent the true place from all others6 follow it down6--'twill lead thee to the ,mothers607 ,they were the first leaders1 the teachers of ,orpheus1 and invented the ,ephesian magic formulas and the musical rhythms4#bae ,the characteristic disparity which is shown above in the ,upanishad text1 and in 8,faust10 is also found here1 since the gigantic ,hercules passed as an ,idaean dactyl4 ,the colossal ,phrygians1 the skilled servants of ,rhea1#baf were also ,dactyli4 ,the ,babylonian teacher of wisdom1 ,oannes1#bag was represented in a phallic fish form4#bah ,the two sun heroes1 the ,dioscuri1 stand in relation to the ,cabiri2#bai they also wear the remarkable pointed head-covering 7,pileus7 which is peculiar to these mysterious gods1#bbj and which is perpetuated from that time on as a secret mark of identification4 ,attis 7the elder brother of ,christ7 wears the pointed cap1 just as does ,mithra4 ,it has also become traditional for our present-day chthonian infantile gods1#bba the brownies 7,penates71 and all the typical kind of dwarfs4 ,freud#bbb has already called our attention to the phallic meaning of the hat in modern phantasies4 ,a further significance is that probably the pointed cap represents the foreskin4 ,in order not to go too far afield from my theme1 ,i must be satisfied here merely to present the suggestion4 ,but at a later opportunity ,i shall return to this point with detailed proof4 ,the dwarf form leads to the figure of the divine boy1 the puer eternus1 the young ,dionysus1 ,jupiter ,anxurus1 ,tages1#bbc and so on4 ,in the vase painting of ,thebes1 already mentioned1 a bearded ,dionysus is represented as 1 together with a figure of a boy as 1 followed by a caricatured boy's figure designated as and then again a caricatured man1 which is represented as 4#bbd really means thread1 but in orphic speech it stands for semen4 ,it was conjectured that this collection corresponded to a group of statuary in the sanctuary of a cult4 ,this supposition is supported by the history of the cult as far as it is known2 it is an original ,phnician cult of father and son2#bbe of an old and young ,cabir who were more or less assimilated with the ,grecian gods4 ,the double figures of the adult and the child ,dionysus lend themselves particularly to this assimilation4 ,one might also call this the cult of the large and small man4 ,now1 under various aspects1 ,dionysus is a phallic god in whose worship the phallus held an important place2 for example1 in the cult of the ,argivian ,bull--,dionysus4 ,moreover1 the phallic herme of the god has given occasion for a personification of the phallus of ,dionysus1 in the form of the god ,phales1 who is nothing else but a ,priapus4 ,he is called or #bbf4bbg ,corresponding to this state of affairs1 one cannot very well fail to recognize in the previously mentioned ,cabiric representation1 and in the added boy's figure1 the picture of man and his penis4#bbh ,the previously mentioned paradox in the ,upanishad text of large and small1 of giant and dwarf1 is expressed more mildly here by man and boy1 or father and son4#bbi ,the motive of deformity which is used constantly by the ,cabiric cult is present also in the vase picture1 while the parallel figures to ,dionysus and are the caricatured and 4 ,just as formerly the difference in size gave occasion for division1 so does the deformity here4#bcj ,without first bringing further proof to bear1 ,i may remark that from this knowledge especially strong sidelights are thrown upon the original psychologic meaning of the religious heroes4 ,dionysus stands in an intimate relation with the psychology of the early ,asiatic ,god who died and rose again from the dead and whose manifold manifestations have been brought together in the figure of ,christ into a firm personality enduring for centuries4 ,we gain from our premise the knowledge that these heroes1 as well as their typical fates1 are personifications of the human libido and its typical fates4 ,they are imagery1 like the figures of our nightly dreams--the actors and interpreters of our secret thoughts4 ,and since we1 in the present day1 have the power to decipher the symbolism of dreams and thereby surmise the mysterious psychologic history of development of the individual1 so a way is here opened to the understanding of the secret springs of impulse beneath the psychologic development of races4 ,our previous trains of thought1 which demonstrate the phallic side of the symbolism of the libido1 also show how thoroughly justified is the term 8libido40#bca ,originally taken from the sexual sphere1 this word has become the most frequent technical expression of psychoanalysis1 for the simple reason that its significance is wide enough to cover all the unknown and countless manifestations of the ,will in the sense of ,schopenhauer4 ,it is sufficiently comprehensive and rich in meaning to characterize the real nature of the psychical entity which it includes4 ,the exact classical significance of the word libido qualifies it as an entirely appropriate term4 ,libido is taken in a very wide sense in ,cicero3#bcb 87,volunt ex duobus opinatis7 bonis 7nasci7 ,libidinem et ,ltitiam2 ut sit ltitia prsentium bonorum3 libido futurorum4--,ltitia autem et ,libido in bonorum opinione versantur1 cum ,libido ad id1 quod videtur bonum1 illecta et inflammata rapiatur4--,natura enim omnes ea1 qu bona videntur1 sequuntur1 fugiuntque contraria4 ,quamobrem simul objecta species cuiuspiam est1 quod bonum videatur1 ad id adipiscendum impellit ipsa natura4 ,id cum constanter prudenterque fit1 ejusmodi appetitionem stoici appellant1 nos appellamus voluntatem2 eam illi putant in solo esse sapiente1 quam sic definiunt2 voluntas est qu quid cum ratione desiderat3 qu autem ratione adversa incitata est vehementius1 ea libido est1 vel cupiditas effrenata1 qu in omnibus stultis invenitur40#bcc ,the meaning of libido here is 8to wish10 and in the stoical distinction of will1 dissolute desire4 ,cicero#bcd used 8libido0 in a corresponding sense3 8,agere rem aliquam libidine1 non ratione40#bce ,in the same sense ,sallust says3 8,iracundia pars est libidinis40 ,in another place in a milder and more general sense1 which completely approaches the analytical use3 8,magisque in decoris armis et militaribus equis1 quam in scortis et conviviis libidinem habebant40#bce ,also3 8,quod si tibi bona libido fuerit patri1 etc40 ,the use of libido is so general that the phrase 8libido est scire0 merely had the significance of 8,i will1 it pleases me40 ,in the phrase 8aliquam libido urin lacessit0 libido had the meaning of urgency4 ,the significance of sexual desire is also present in the classics4 ,this general classical application of the conception agrees with the corresponding etymological context of the word1 libido or lubido 7with libet1 more ancient lubet71 it pleases me1 and libens or lubens gladly1 willingly4 ,sanskrit1 lbhyati to experience violent longing1 lbhayati excites longing1 lubdha-h eager1 lbha-h longing1 eagerness4 ,gothic liufs1 and ,old ,high ,german liob love4 ,moreover1 in ,gothic1 lubains was represented as hope2 and ,old ,high ,german1 lobn to praise1 lob commendation1 praise1 glory2 ,old ,bulgarian1 ljubiti to love1 ljuby love2 ,lithuanian1 liupsinti to praise4#bcf ,it can be said that the conception of libido as developed in the new work of ,freud and of his school has functionally the same significance in the biological territory as has the conception of energy since the time of ,robert ,mayer in the physical realm4#bcg ,it may not be superfluous to say something more at this point concerning the conception of libido after we have followed the formation of its symbol to its highest expression in the human form of the religious hero4 ,,chapter ,,ii ,,the ,,conception ,,and ,,the ,,genetic ,,theory ,,of ,,libido ,the chief source of the history of the analytic conception of libido is ,freud's 8,three ,contributions to the ,sexual ,theory40 ,there the term libido is conceived by him in the original narrow sense of sexual impulse1 sexual need4 ,experience forces us to the assumption of a capacity for displacement of the libido1 because functions or localizations of non-sexual force are undoubtedly capable of taking up a certain amount of libidinous sexual impetus1 a libidinous afflux4#bch ,functions or objects could1 therefore1 obtain sexual value1 which under normal circumstances really have nothing to do with sexuality4#bci ,from this fact results the ,freudian comparison of the libido with a stream1 which is divisible1 which can be dammed up1 which overflows into branches1 and so on4#bdj ,freud's original conception does not interpret 8everything sexual10 although this has been asserted by critics1 but recognizes the existence of certain forces1 the nature of which are not well known2 to which ,freud1 however1 compelled by the notorious facts which are evident to any layman1 grants the capacity to receive 8affluxes of libido40 ,the hypothetical idea at the basis is the symbol of the 8,triebbndel0#bda 7bundle of impulses71 wherein the sexual impulse figures as a partial impulse of the whole system1 and its encroachment into the other realms of impulse is a fact of experience4 ,the theory of ,freud1 branching off from this interpretation1 according to which the motor forces of a neurotic system correspond precisely to their libidinous additions to other 7non-sexual7 functional impulses1 has been sufficiently proven as correct1 it seems to me1 by the work of ,freud and his school4#bdb ,since the appearance of the 8,three ,contributions10 in #aije1 a change has taken place#bdc in the libido conception2 its field of application has been widened4 ,an extremely clear example of this amplification is this present work4 ,however1 ,i must state that ,freud1 as well as myself1 saw the need of widening the conception of libido4 ,it was paranoia1 so closely related to dementia prcox1 which seemed to compel ,freud to enlarge the earlier limits of the conception4 ,the passage in question1 which ,i will quote here1 word for word1 reads3#bdd 8,a third consideration which presents itself1 in regard to the views developed here1 starts the query as to whether we should accept as sufficiently effectual the universal receding of the libido from the outer world1 in order to interpret from that1 the end of the world3 or whether in this case1 the firmly rooted possession of the #8,i' must not suffice to uphold the rapport with the outer world4 ,then one must either let that which we call possession of the libido 7interest from erotic sources7 coincide with interest in general1 or else take into consideration the possibility that great disturbance in the disposition of the libido can also induce a corresponding disturbance in the possession of the #8,i4' ,now1 these are the problems1 which we are still absolutely helpless and unfitted to answer4 ,things would be different could we proceed from a safe fund of knowledge of instinct4 ,but the truth is1 we have nothing of that kind at our disposal4 ,we understand instinct as the resultant of the reaction of the somatic and the psychic4 ,we see in it the psychical representation of organic forces and take the popular distinction between the #8,i' impulse and the sexual impulse1 which appears to us to be in accord with the biological double rle of the individual being who aspires to his own preservation as well as to the preservation of the species4 ,but anything beyond this is a structure1 which we set up1 and also willingly let fall again in order to orient ourselves in the confusion of the dark processes of the soul2 we expect particularly1 from the psychoanalytic investigations into diseased soul processes1 to have certain decisions forced upon us in regard to questions of the theory of instinct4 ,this expectation has not yet been fulfilled on account of the still immature and limited investigations in these fields4 ,at present the possibility of the reaction of libido disturbance upon the possession of the #8,i' can be shown as little as the reverse2 the secondary or induced disturbances of the libido processes through abnormal changes in the #8,i4' ,it is probable that processes of this sort form the distinctive character of the psychoses4 ,the conclusions arising from this1 in relation to paranoia1 are at present uncertain4 ,one cannot assert that the paranoiac has completely withdrawn his interest from the outer world1 nor withdrawn into the heights of repression1 as one sometimes sees in certain other forms of hallucinatory psychoses4 ,he takes notice of the outer world1 he takes account of its changes1 he is stirred to explanations by their influence1 and therefore ,i consider it highly probable that the changed relation to the world is to be explained1 wholly or in great part1 by the deficiency of the libido interest40 ,in this passage ,freud plainly touches upon the question whether the well-known longing for reality of the paranoic dement 7and the dementia prcox patients71#bde to whom ,i have especially called attention in my book1 8,the ,psychology of ,dementia ,prcox10#bdf is to be traced back to the withdrawal of the 8libidinous affluxes0 alone1 or whether this coincides with the so-called objective interest in general4 ,it is hardly to be assumed that the normal 8fonction du rel0 7,janet7#bdg is maintained only through affluxes of libido or erotic interest4 ,the fact is that in very many cases reality disappears entirely1 so that not a trace of psychological adaptation or orientation can be recognized4 ,reality is repressed under these circumstances and replaced by the contents of the complex4 ,one must of necessity say that not only the erotic interest but the interest in general has disappeared1 that is to say1 the whole adaptation to reality has ceased4 ,to this category belong the stuporose and catatonic automatons4 ,i have previously made use of the expression 8psychic energy0 in my 8,psychology of ,dementia ,prcox0 because ,i was unable to establish the theory of this psychosis upon the conception of the displacement of the affluxes of libido4 ,my experience1 at that time chiefly psychiatric1 did not enable me to understand this theory4 ,however1 the correctness of this theory in regard to neuroses1 strictly speaking the transference neuroses1 was proven to me later after increased experience in the field of hysteria and compulsion neuroses4 ,in the territory of these neuroses it is mainly a question whether any portion of the libido which is spared through the specific repression becomes introverted and regressive into earlier paths of transference2 for example1 the path of the parental transference4#bdh ,with that1 however1 the former non-sexual psychologic adaptation to the environment remains preserved so far as it does not concern the erotic and its secondary positions 7symptoms74 ,the reality which is lacking to the patients is just that portion of the libido to be found in the neurosis4 ,in dementia prcox1 on the contrary1 not merely that portion of libido which is saved in the well-known specific sexual repression is lacking for reality1 but much more than one could write down to the account of sexuality in a strict sense4 ,the function of reality is lacking to such a degree that even the motive power must be encroached upon in the loss4 ,the sexual character of this must be disputed absolutely1#bdi for reality is not understood to be a sexual function4 ,moreover1 if that were so1 the introversion of the libido in the strict sense must have as a result a loss of reality in the neuroses1 and1 indeed1 a loss which could be compared with that of dementia prcox4 ,these facts have rendered it impossible for me to transfer ,freud's theory of libido to dementia prcox1 and1 therefore1 ,i am of the opinion that ,abraham's investigation#bej is hardly tenable theoretically1 from the standpoint of the ,freudian theory of libido4 ,if ,abraham believes that through the withdrawal of the libido from the outer world the paranoid system or the schizophrenic symptomatology results1 then this assumption is not justified from the standpoint of the knowledge of that time1 because a mere libido introversion and regression leads1 speedily1 as ,freud has clearly shown1 into the neuroses1 and1 strictly speaking1 into the transference neuroses1 and not into dementia prcox4 ,therefore1 the transference of the libido theory to dementia prcox is impossible1 because this illness produces a loss of reality which cannot be explained by the deficiency of the libido defined in this narrow sense4 ,it affords me especial satisfaction that our teacher also1 when he laid his hand on the delicate material of the paranoic psychology1 was forced to doubt the applicability of the conception of libido held by him at that time4 ,the sexual definition of this did not permit me to understand those disturbances of function1 which affect the vague territory of the hunger instinct just as much as that of the sexual instinct4 ,for a long time the theory of libido seemed to me inapplicable to dementia prcox4 ,with increasing experience in analytical work1 however1 ,i became aware of a gradual change in my conception of libido4 ,in place of the descriptive definition of the 8,three ,contributions0 there gradually grew up a generic definition of the libido1 which rendered it possible for me to replace the expression 8psychic energy0 by the term 8libido40 ,i was forced to ask myself whether indeed the function of reality to-day does not consist only in its smaller part of libido sexualis and in the greater part of other impulses8 ,it is still a very important question whether phylogenetically the function of reality is not1 at least in great part1 of sexual origin4 ,to answer this question directly in regard to the function of reality is not possible1 but we shall attempt to come to an understanding indirectly4 ,a fleeting glance at the history of evolution is sufficient to teach us that countless complicated functions to which to-day must be denied any sexual character were originally pure derivations from the general impulse of propagation4 ,during the ascent through the animal kingdom an important displacement in the fundamentals of the procreative instinct has taken place4 ,the mass of the reproductive products with the uncertainty of fertilization has more and more been replaced by a controlled impregnation and an effective protection of the offspring4 ,in this way part of the energy required in the production of eggs and sperma has been transposed into the creation of mechanisms for allurement and for protection of the young4 ,thus we discover the first instincts of art in animals used in the service of the impulse of creation1 and limited to the breeding season4 ,the original sexual character of these biological institutions became lost in their organic fixation and functional independence4 ,even if there can be no doubt about the sexual origin of music1 still it would be a poor1 unsthetic generalization if one were to include music in the category of sexuality4 ,a similar nomenclature would then lead us to classify the cathedral of ,cologne as mineralogy because it is built of stones4 ,it can be a surprise only to those to whom the history of evolution is unknown to find how few things there really are in human life which cannot be reduced in the last analysis to the instinct of procreation4 ,it includes very nearly everything1 ,i think1 which is beloved and dear to us4 ,we spoke just now of libido as the creative impulse and at the same time we allied ourselves with the conception which opposes libido to hunger in the same way that the instinct of the preservation of the species is opposed to the instinct of self-preservation4 ,in nature1 this artificial distinction does not exist4 ,here we see only a continuous life impulse1 a will to live which will attain the creation of the whole species through the preservation of the individual4 ,thus far this conception coincides with the idea of the ,will in ,schopenhauer1 for we can conceive ,will objectively1 only as a manifestation of an internal desire4 ,this throwing of psychological perceptions into material reality is characterized philosophically as 8introjection40 7,ferenczi's conception of 8introjection0 denoted the reverse1 that is1 the taking of the outer world into the inner world47#bea ,naturally1 the conception of the world was distorted by introjection4 ,freud's conception of the principle of desire is a voluntary formulation of the idea of introjection1 while his once more voluntarily conceived 8principle of reality0 corresponds functionally to that which ,i designate as 8corrective of reality10 and ,r4 ,avenarius#beb designates as 8empiriokritische ,prinzipialkoordination40 ,the conception of power owes its existence to this very introjection2 this has already been said expressively by ,galileo in his remark that its origin is to be sought in the subjective perception of the muscular power of the individual4 ,because we have already arrived at the daring assumption that the libido1 which was employed originally in the exclusive service of egg and seed production1 now appears firmly organized in the function of nest-building1 and can no longer be employed otherwise2 similarly this conception forces us to relate it to every desire1 including hunger4 ,for now we can no longer make any essential distinction between the will to build a nest and the will to eat4 ,this view brings us to a conception of libido1 which extends over the boundaries of the physical sciences into a philosophical aspect--to a conception of the will in general4 ,i must give this bit of psychological 8,voluntarismus0 into the hands of the philosophers for them to manage4 ,for the rest ,i refer to the words of ,schopenhauer#bec relating to this4 ,in connection with the psychology of this conception 7by which ,i understand neither metapsychology nor metaphysics7 ,i am reminded here of the cosmogenic meaning of ,eros in ,plato and ,hesiod1#bed and also of the orphic figure of ,phanes1 the 8shining one10 the first created1 the 8father of ,eros40 ,phanes has also orphically the significance of ,priapus2 he is a god of love1 bisexual and similar to the ,theban ,dionysus ,lysios4#bee ,the orphic meaning of ,phanes is similar to that of the ,indian ,kma1 the god of love1 which is also the cosmogenic principle4 ,to ,plotinus1 of the ,neo-,platonic school1 the world-soul is the energy of the intellect4#bef ,plotinus compares 8,the ,one10 the creative primal principle1 with light in general2 the intellect with the ,sun 771 the world-soul with the moon 774 ,in another comparison ,plotinus compares 8,the ,one0 with the ,father1 the intellect with the ,son4#beg ,the 8,one0 designated as ,uranus is transcendent4 ,the son as ,kronos has dominion over the visible world4 ,the world-soul 7designated as ,zeus7 appears as subordinate to him4 ,the 8,one10 or the ,usia of the whole existence is designated by ,plotinus as hypostatic1 also as the three forms of emanation1 also 4#beh ,as ,drews observed1 this is also the formula of the ,christian ,trinity 7,god the ,father1 ,god the ,son1 and ,god the ,holy ,ghost7 as it was decided upon at the councils of ,nicea and ,constantinople4#bei ,it may also be noticed that certain early ,christian sectarians attributed a maternal significance to the ,holy ,ghost 7world-soul1 moon74 7,see what follows concerning ,chi of ,timus47 ,according to ,plotinus1 the world-soul has a tendency toward a divided existence and towards divisibility1 the conditio sine qua non of all change1 creation and procreation 7also a maternal quality74 ,it is an 8unending all of life0 and wholly energy2 it is a living organism of ideas1 which attain in it effectiveness and reality4#bfj ,the intellect is its procreator1 its father1 which1 having conceived it1 brings it to development in thought4#bfa 8,what lies enclosed in the intellect1 comes to development in the world-soul as logos1 fills it with meaning and makes it as if intoxicated with nectar40#bfb ,nectar is analogous to soma1 the drink of fertility and of life1 also to sperma4 ,the soul is fructified by the intellect2 as oversoul it is called heavenly ,aphrodite1 as the undersoul the earthly ,aphrodite4 8,it knows the birth pangs10#bfc and so on4 ,the bird of ,aphrodite1 the dove1 is not without good cause the symbol of the ,holy ,ghost4 ,this fragment of the history of philosophy1 which may easily be enlarged1 shows the significance of the endopsychic perception of the libido and of its symbolism in human thought4 ,in the diversity of natural phenomena we see the desire1 the libido1 in the most diverse applications and forms4 ,we see the libido in the stage of childhood almost wholly occupied in the instinct of nutrition1 which takes care of the upbuilding of the body4 ,with the development of the body there are successively opened new spheres of application for the libido4 ,the last sphere of application1 and surpassing all the others in its functional significance1 is sexuality1 which seems at first almost bound up with the function of nutrition4 7,compare with this the influence on procreation of the conditions of nutrition in lower animals and plants47 ,in the territory of sexuality1 the libido wins that formation1 the enormous importance of which has justified us in the use of the term libido in general4 ,here the libido appears very properly as an impulse of procreation1 and almost in the form of an undifferentiated sexual primal libido1 as an energy of growth1 which clearly forces the individual towards division1 budding1 etc4 7,the clearest distinction between the two forms of libido is to be found among those animals in whom the stage of nutrition is separated from the sexual stage by a chrysalis stage47 ,from that sexual primal libido which produced millions of eggs and seeds from one small creature derivatives have been developed with the great limitation of the fecundity2 derivatives in which the functions are maintained by a special differentiated libido4 ,this differentiated libido is henceforth desexualized because it is dissociated from its original function of egg and sperma production2 nor is there any possibility of restoring it to its original function4 ,thus1 in general1 the process of development consists in an increasing transformation of the primal libido which only produced products of generation to the secondary functions of allurement and protection of the young4 ,this now presupposes a very different and very complicated relation to reality1 a true function of reality1 which1 functionally inseparable1 is bound up with the needs of procreation4 ,thus the altered mode of procreation carries with it as a correlate a correspondingly heightened adaptation to reality4#bfd ,in this way we attain an insight into certain primitive conditions of the function of reality4 ,it would be radically wrong to say that its compelling power is a sexual one4 ,it was a sexual one to a large extent4 ,the process of transformation of the primal libido into secondary impulses always took place in the form of affluxes of sexual libido1 that is to say1 sexuality became deflected from its original destination and a portion of it turned1 little by little1 increasing in amount1 into the phylogenetic impulse of the mechanisms of allurement and of protection of the young4 ,this diversion of the sexual libido from the sexual territory into associated functions is still taking place4#bfe ,where this operation succeeds without injury to the adaptation of the individual it is called sublimation4 ,where the attempt does not succeed it is called repression4 ,the descriptive standpoint of psychology accepts the multiplicity of instincts1 among which is the sexual instinct1 as a special phenomenon2 moreover1 it recognizes certain affluxes of libido to non-sexual instincts4 ,quite otherwise is the genetic standpoint4 ,it regards the multiplicity of instincts as issuing from a relative unity1 the primal libido2#bff it recognizes that definite amounts of the primal libido are split off1 as it were1 associated with the newly formed functions and finally merged in them4 ,as a result of this it is impossible1 from the genetic standpoint1 to hold to the strictly limited conception of libido of the descriptive standpoint2 it leads inevitably to a broadening of the conception4 ,with this we come to the theory of libido that ,i have surreptitiously introduced into the first part of this work for the purpose of making this genetic conception familiar to the reader4 ,the explanation of this harmless deceit ,i have saved until the second part4 ,for the first time1 through this genetic idea of libido1 which in every way surpasses the descriptive sexual1 the transference was made possible of the ,freudian libido theory into the psychology of mental disease4 ,the passage quoted above shows how the present ,freudian conception of libido collides with the problem of the psychoses4#bfg ,therefore1 when ,i speak of libido1 ,i associate with it the genetic conception which contains not only the immediate sexual but also an amount of desexualized primal libido4 ,when ,i say a sick person takes his libido away from the outer world1 in order to take possession of the inner world with it1 ,i do not mean that he takes away merely the affluxes from the function of reality1 but he takes energy away1 according to my view1 from those desexualized instincts which regularly and properly support the function of reality4 ,with this alteration in the libido conception1 certain parts of our terminology need revision as well4 ,as we know1 ,abraham has undertaken the experiment of transferring the ,freudian libido theory to dementia prcox and has conceived the characteristic lack of rapport and the cessation of the function of reality as autoerotism4 ,this conception needs revision4 ,hysterical introversion of the libido leads to autoerotism1 since the patient's erotic afflux of libido designed for the function of adaptation is introverted1 whereby his ego is occupied by the corresponding amount of erotic libido4 ,the schizophrenic1 however1 shuns reality far more than merely the erotic afflux would account for2 therefore1 his inner condition is very different from that of the hysteric4 ,he is more than autoerotic1 he builds up an intra-psychic equivalent for reality1 for which purpose he has necessarily to employ other dynamics than that afforded by the erotic afflux4 ,therefore1 ,i must grant to ,bleuler the right to reject the conception of autoerotism1 taken from the study of hysterical neuroses1 and there legitimate1 and to replace it by the conception of autismus4#bfh ,i am forced to say that this term is better fitted to facts than autoerotism4 ,with this ,i acknowledge my earlier idea of the identity of autismus 7,bleuler7 and autoerotism 7,freud7 as unjustified1 and1 therefore1 retract it4#bfi ,this thorough revision of the conception of libido has compelled me to this4 ,from these considerations it follows necessarily that the descriptive psychologic conception of libido must be given up in order for the libido theory to be applied to dementia prcox4 ,that it is there applicable is best shown in ,freud's brilliant investigation of ,schreber's phantasies4 ,the question now is whether this genetic conception of libido proposed by me is suitable for the neuroses4 ,i believe that this question may be answered affirmatively4 8,natura non fecit saltum0--it is not merely to be expected but it is also probable that at least temporary functional disturbances of various degrees appear in the neuroses1 which transcend the boundaries of the immediate sexual2 in any case1 this occurs in psychotic episodes4 ,i consider the broadening of the conception of libido which has developed through the most recent analytic work as a real advance which will prove of especial advantage in the important field of the introversion psychoses4 ,proofs of the correctness of my assumption are already at hand4 ,it has become apparent through a series of researches of the ,zurich ,school1 which are now published in part1#bgj that the phantastic substitution products which take the place of the disturbed function of reality bear unmistakable traces of archaic thought4 ,this confirmation is parallel to the postulate asserted above1 according to which reality is deprived1 not merely of an immediate 7individual7 amount of libido1 but also of an already differentiated or desexualized quantity of libido1 which1 among normal people1 has belonged to the function of reality ever since prehistoric times4 ,a dropping away of the last acquisition of the function of reality 7or adaptation7 must of necessity be replaced by an earlier mode of adaptation4 ,we find this principle already in the doctrines of the neuroses1 that is1 that a repression resulting from the failure of the recent transference is replaced by an old way of transference1 namely1 through a regressive revival of the parent imago4 ,in the transference neurosis 7hysterical71 where merely a part of the immediate sexual libido is taken away from reality by the specific sexual repression1 the substituted product is a phantasy of individual origin and significance1 with only a trace of those archaic traits found in the phantasies of those mental disorders in which a portion of the general human function of reality organized since antiquity has broken off4 ,this portion can be replaced only by a generally valid archaic surrogate4 ,we owe a simple and clear example of this proposition to the investigation of ,honegger4#bga ,a paranoic of good intelligence who has a clear idea of the spherical form of the earth and its rotation around the sun replaces the modern astronomical views by a system worked out in great detail1 which one must call archaic1 in which the earth is a flat disc over which the sun travels4#bgb 7,i am reminded of the sun-phallus mentioned in the first part of this book1 for which we are also indebted to ,honegger47 ,spielrein has likewise furnished some very interesting examples of archaic definitions which begin in certain illnesses to overlay the real meanings of the modern word4 ,for example1 ,spielrein's patient had correctly discovered the mythological significance of alcohol1 the intoxicating drink1 to be 8an effusion of seed40#bgc ,she also had a symbolism of boiling which ,i must place parallel to the especially important alchemistic vision of ,zosimos1#bgd who found people in boiling water within the cavity of the altar4#bge ,this patient used earth in place of mother1 and also water to express mother4#bgf ,i refrain from further examples because future work of the ,zurich ,school will furnish abundant evidence of this sort4 ,my foregoing proposition of the replacement of the disturbed function of reality by an archaic surrogate is supported by an excellent paradox of ,spielrein's4 ,she says3 8,i often had the illusion that these patients might be simply victims of a folk superstition40 ,as a matter of fact1 patients substitute phantasies for reality1 phantasies similar to the actually incorrect mental products of the past1 which1 however1 were once the view of reality4 ,as the ,zosimos vision shows1 the old superstitions were symbols#bgg which permitted transitions to the most remote territory4 ,this must have been very expedient for certain archaic periods1 for by this means convenient bridges were offered to lead a partial amount of libido over into the mental realm4 ,evidently ,spielrein thinks of a similar biological meaning of the symbols when she says3#bgh 8,thus a symbol seems to me to owe its origin in general to the tendency of a complex for dissolution in the common totality of thought4444 ,the complex is robbed by that of the personal element4444 ,this tendency towards dissolution 7transformation7 of every individual complex is the motive for poetry1 painting1 for every sort of art40 ,when here we replace the formal conception 8complex0 by the conception of the quantity of libido 7the total effect of the complex71 which1 from the standpoint of the libido theory1 is a justified measure1 then does ,spielrein's view easily agree with mine4 ,when primitive man understands in general what an act of generation is1 then1 according to the principle of the path of least resistance1 he never can arrive at the idea of replacing the generative organs by a sword-blade or a shuttle2 but this is the case with certain ,indians1 who explain the origin of mankind by the union of the two transference symbols4 ,he then must be compelled to devise an analogous thing in order to bring a manifest sexual interest upon an asexual expression4 ,the propelling motive of this transition of the immediate sexual libido to the non-sexual representation can1 in my opinion1 be found only in a resistance which opposes primitive sexuality4 ,it appears as if1 by this means of phantastic analogy formation1 more libido would gradually become desexualized1 because increasingly more phantasy correlates were put in the place of the primitive achievement of the sexual libido4 ,with this an enormous broadening of the world idea was gradually developed because new objects were always assimilated as sexual symbols4 ,it is a question whether the human consciousness has not been brought to its present state entirely or in great part in this manner4 ,it is evident1 in any case1 that an important significance in the development of the human mind is due to the impulse towards the discovery of analogy4 ,we must agree thoroughly with ,steinthal when he says that an absolutely overweening importance must be granted to the little phrase 8,gleich wie0 7even as7 in the history of the development of thought4 ,it is easy to believe that the carryover of the libido to a phantastic correlate has led primitive man to a number of the most important discoveries4 ,,chapter ,,iii ,,the ,,transformation ,,of ,,the ,,libido4 ,a ,,possible ,,source ,,of ,,primitive ,,human ,,discoveries ,in the following pages ,i will endeavor to picture a concrete example of the transition of the libido4 ,i once treated a patient who suffered from a depressive catatonic condition4 ,the case was one of only a slight introversion psychosis2 therefore1 the existence of many hysterical features was not surprising4 ,in the beginning of the analytic treatment1 while telling of a very painful occurrence she fell into a hysterical-dreamy state1 in which she showed all signs of sexual excitement4 ,for obvious reasons she lost the knowledge of my presence during this condition4 ,the excitement led to a masturbative act 7frictio femorum74 ,this act was accompanied by a peculiar gesture4 ,she made a very violent rotary motion with the forefinger of the left hand on the left temple1 as if she were boring a hole there4 ,afterwards there was complete amnesia for what had happened1 and there was nothing to be learned about the queer gesture with her hand4 ,although this act can easily be likened to a boring into the mouth1 nose or ear1 now transferred to the temple1 it belongs in the territory of infantile ludus sexualis#bgi--to the preliminary exercise preparatory to sexual activity4 ,without really understanding it1 this gesture1 nevertheless1 seemed very important to me4 ,many weeks later ,i had an opportunity to speak to the patient's mother1 and from her ,i learned that her daughter had been a very exceptional child4 ,when only two years old she would sit with her back to an open cupboard door for hours and rhythmically beat her head against the door#bhj--to the distraction of the household4 ,a little later1 instead of playing as other children1 she began to bore a hole with her finger in the plaster of the wall of the house4 ,she did this with little turning and scraping movements1 and kept herself busy at this occupation for hours4 ,she was a complete puzzle to her parents4 ,from her fourth year she practised onanism4 ,it is evident that in this early infantile activity the preliminary stage of the later trouble may be found4 ,the especially remarkable features in this case are1 first1 that the child did not carry out the action on its own body1 and1 secondly1 the assiduity with which it carried on the action4#bha ,one is tempted to bring these two facts into a causal relationship and to say1 because the child does not accomplish this action on her own body1 perhaps that is the reason of the assiduity1 for by boring into the wall she never arrives at the same satisfaction as if she executed the activity onanistically on her own body4 ,the very evident onanistic boring of the patient can be traced back to a very early stage of childhood1 which is prior to the period of local onanism4 ,that time is still psychologically very obscure1 because individual reproductions and memories are lacking to a great extent1 the same as among animals4 ,the race characteristics 7manner of life7 predominate during the entire life of the animal1 whereas among men the individual character asserts itself over the race type4 ,granting the correctness of this remark1 we are struck with the apparently wholly incomprehensible individual activity of this child at this early age4 ,we learn from her later life history that her development1 which is1 as is always the case1 intimately interwoven with parallel external events1 has led to that mental disturbance which is especially well known on account of its individuality and the originality of its productions1 i4 e4 dementia prcox4 ,the peculiarity of this disturbance1 as we have pointed out above1 depends upon the predominance of the phantastic form of thought--of the infantile in general4 ,from this type of thinking proceed all those numerous contacts with mythological products1 and that which we consider as original and wholly individual creations are very often creations which are comparable with nothing but those of antiquity4 ,i believe that this comparison can be applied to all formations of this remarkable illness1 and perhaps also to this special symptom of boring4 ,we have already seen that the onanistic boring of the patient dated from a very early stage of childhood1 that is to say1 it was reproduced from that period of the past4 ,the sick woman fell back for the first time into the early onanism only after she had been married many years1 and following the death of her child1 with whom she had identified herself through an overindulgent love4 ,when the child died the still healthy mother was overcome by early infantile symptoms in the form of scarcely concealed fits of masturbation1 which were associated with this very act of boring4 ,as already observed1 the primary boring appeared at a time which preceded the infantile onanism localized in the genitals4 ,this fact is of significance in so far as this boring differs thereby from a similar later practice which appeared after the genital onanism4 ,the later bad habits represent1 as a rule1 a substitution for repressed genital masturbation1 or for an attempt in this direction4 ,as such these habits 7finger-sucking1 biting the nails1 picking at things1 boring into the ears and nose1 etc47 may persist far into adult life as regular symptoms of a repressed amount of libido4 ,as has already been shown above1 the libido in youthful individuals at first manifests itself in the nutritional zone1 when food is taken in the act of suckling with rhythmic movements and with every sign of satisfaction4 ,with the growth of the individual and the development of his organs the libido creates for itself new avenues to supply its need of activity and satisfaction4 ,the primary model of rhythmic activity1 producing pleasure and satisfaction1 must now be transferred to the zone of other functions1 with sexuality as its final goal4 ,a considerable part of the 8hunger libido0 is transferred into the 8sexual libido40 ,this transition does not take place suddenly at the time of puberty1 as is generally supposed1 but very gradually in the course of the greater part of childhood4 ,the libido can free itself only with difficulty and very slowly from that which is peculiar to the function of nutrition1 in order to enter into the peculiarity of the sexual function4 ,two periods are to be distinguished in this state of transition1 so far as ,i can judge--the epoch of suckling and the epoch of the displaced rhythmic activity4 ,suckling still belongs to the function of nutrition1 but passes beyond it1 however1 in that it is no longer the function of nutrition1 but rhythmic activity1 with pleasure and satisfaction as a goal1 without the taking of nourishment4 ,here the hand enters as an auxiliary organ4 ,in the period of the displaced rhythmic activity the hand appears still more clearly as an auxiliary organ2 the gaining of pleasure leaves the mouth zone and turns to other regions4 ,the possibilities are now many4 ,as a rule1 other openings of the body become the objects of the libido interest2 then the skin1 and special portions of that4 ,the activity expressed in these parts1 which can appear as rubbing1 boring1 picking1 and so on1 follows a certain rhythm and serves to produce pleasure4 ,after longer or shorter tarryings of the libido at these stations1 it passes onward until it reaches the sexual zone1 and there1 for the first time1 can be occasion for the beginning of onanistic attempts4 ,in its migration the libido takes more than a little of the function of nutrition with it into the sexual zone1 which readily accounts for the numerous and innate correlations between the functions of nutrition and sexuality4 ,if1 after the occupation of the sexual zone1 an obstacle arises against the present form of application of the libido1 then there occurs1 according to the well-known laws1 a regression to the nearest station lying behind1 to the two above-mentioned periods4 ,it is now of special importance that the epoch of the displaced rhythmic activity coincides in a general way with the time of the development of the mind and of speech4 ,i might designate the period from birth until the occupation of the sexual zone as the presexual stage of development4 ,this generally occurs between the third and fifth year1 and is comparable to the chrysalis stage in butterflies4 ,it is distinguished by the irregular commingling of the elements of nutrition and of sexual functions4 ,certain regressions follow directly back to the presexual stage1 and1 judging from my experience1 this seems to be the rule in the regression of dementia prcox4 ,i will give two brief examples4 ,one case concerns a young girl who developed a catatonic state during her engagement4 ,when she saw me for the first time1 she came up suddenly1 embraced me1 and said1 8,papa1 give me something to eat40 ,the other case concerns a young maidservant who complained that people pursued her with electricity and that this caused a queer feeling in her genitals1 8as if it ate and drank down there40 ,these regressive phenomena show that even from the distance of the modern mind those early stages of the libido can be regressively reached4 ,one may assume1 therefore1 that in the earliest states of human development this road was much more easily travelled than it is to-day4 ,it becomes then a matter of great interest to learn whether traces of this have been preserved in history4 ,we owe our knowledge of the ethnologic phantasy of boring to the valuable work of ,abraham1#bhb who also refers us to the writings of ,adalbert ,kuhn4#bhc ,through this investigation we learn that ,prometheus1 the fire-bringer1 may be a brother of the ,hindoo ,pramantha1 that is to say1 of the masculine fire-rubbing piece of wood4 ,the ,hindoo fire-bringer is called ,mtarivan1 and the activity of the fire preparation is always designated in the hieratic text by the verb 8manthmi10#bhd which means shaking1 rubbing1 bringing forth by rubbing4 ,kuhn has put this verb in connection with the ,greek 1 which means 8to learn10 and has explained this conceptual relationship4#bhe ,the 8tertium comparationis0 might lie in the rhythm1 the movement to and fro in the mind4 ,according to ,kuhn1 the root 8manth0 or 8math0 must be traced from 71 7 to - to 1#bhf who is the ,greek fire-robber4 ,through an unauthorized ,sanskrit word 8pramthyus10 which comes by way of 8pramantha10 and which possesses the double meaning of 8,rubber0 and 8,robber10 the transition to ,prometheus was effected4 ,with that1 however1 the prefix 8pra0 caused special difficulty1 so that the whole derivation was doubted by a series of authors1 and was held1 in part1 as erroneous4 ,on the other hand1 it was pointed out that as the ,thuric ,zeus bore the especially interesting cognomen -1 thus - might not be an original ,indo-,germanic stem word that was related to the ,sanskrit 8pramantha10 but might represent only a cognomen4 ,this interpretation is supported by a gloss of ,hesychius1 3 4#bhg ,another gloss of ,hesychius explains 77 as 1 through which attains the meaning of 8the flaming one10 analogous to or 4#bhh ,the relation of ,prometheus to pramantha could scarcely be so direct as ,kuhn conjectures4 ,the question of an indirect relation is not decided with that4 ,above all1 is of great significance as a surname for 1 since the 8flaming one0 is the 8fore-thinker40 7,pramati precaution is also an attribute of ,agni1 although pramati is of another derivation47 ,prometheus1 however1 belongs to the line of ,phlegians which was placed by ,kuhn in uncontested relationship to the ,indian priest family of ,bhgu4#bhi ,the ,bhgu are like ,mtarivan 7the 8one swelling in the mother071 also fire-bringers4 ,kuhn quotes a passage1 according to which ,bhgu also arises from the flame like ,agni4 78,in the flame ,bhgu originated4 ,bhgu roasted1 but did not burn407 ,this view leads to a root related to ,bhgu1 that is to say1 to the ,sanskrit bhry to light1 ,latin fulgeo and ,greek 7,sanskrit bhargas splendor1 ,latin fulgur74 ,bhgu appears1 therefore1 as 8the shining one40 means a certain species of eagle1 on account of its burnished gold color4 ,the connection with 1 which signifies 8to burn10 is clear4 ,the ,phlegians are also the fire eagles4#bij ,prometheus also belongs to the ,phlegians4 ,the path from ,pramantha to ,prometheus passes not through the word1 but through the idea1 and1 therefore1 we should adopt this same meaning for ,prometheus as that which ,pramantha attains from the ,hindoo fire symbolism4#bia ,the ,pramantha1 as the tool of ,manthana 7the fire sacrifice71 is considered purely sexual in the ,hindoo2 the ,pramantha as phallus1 or man2 the bored wood underneath as vulva1 or woman4#bib ,the resulting fire is the child1 the divine son ,agni4 ,the two pieces of wood are called in the cult ,purravas and ,urva1 and were thought of personified as man and woman4 ,the fire was born from the genitals of the woman4#bic ,an especially interesting representation of fire production1 as a religious ceremony 7manthana71 is given by ,weber3#bid 8,a certain sacrificial fire was lit by the rubbing together of two sticks2 one piece of wood is taken up with the words3 #8,thou art the birthplace of the fire1' and two blades of grass are placed upon it2 #8,ye are the two testicles1' to the #8adhrarani' 7the underlying wood73 #8,thou art ,urva'2 then the utarrani 7that which is placed on top7 is anointed with butter4 #8,thou art ,power4' ,this is then placed on the adhrarani4 #8,thou art ,purravas' and both are rubbed three times4 #8,i rub thee with the ,gyatrmetrum3 ,i rub thee with the ,trishtubhmerum3 ,i rub thee with the ,jagatmetrum4'0 ,the sexual symbolism of this fire production is unmistakable4 ,we see here also the rhythm1 the metre in its original place as sexual rhythm1 rising above the mating call into music4 ,a song of the ,rigveda#bie conveys the same interpretation and symbolism3 8,here is the gear for function1 here tinder made ready for the spark4 ,bring thou the matron3#bif we will rub ,agni in ancient fashion forth4 ,in the two fire-sticks ,jtavedas lieth1 even as the well-formed germ in pregnant women2 ,agni who day by day must be exalted by men who watch and worship with oblations2 ,lay this with care on that which lies extended3 straight hath she borne the steer when made prolific4 ,with his red pillar--radiant in his splendor--in our skilled task is born the son of ,il40#big--;,book ,,iii4 xxix3 #a-c4 ,side by side with the unequivocal coitus symbolism we see that the ,pramantha is also ,agni1 the created son4 ,the ,phallus is the son1 or the son is the ,phallus4 ,therefore1 ,agni in the ,vedic mythology has the threefold character4 ,with this we are once more connected with the above-mentioned ,cabiric ,father-,son-,cult4 ,in the modern ,german language we have preserved echoes of the primitive symbols4 ,a boy is designated as 8bengel0 7short1 thick piece of wood74 ,in ,hessian as 8stift0 or 8bolzen0 7arrow1#bih wooden peg or stump74 ,the ,artemisia ,abrotanum1 which is called in ,german 8,stabwurz0 7stick root71 is called in ,english 8,boy's ,love40 7,the vulgar designation of the penis as 8boy0 was remarked even by ,grimm and others47 ,the ceremonial production of fire was retained in ,europe as late as the nineteenth century as a superstitious custom4 ,kuhn mentions such a case even in the year #ahbh1 which occurred in ,germany4 ,the solemn1 magic ceremony was called the 8,nodfyr0--8,the fire of need0#bii--;and the charm was chiefly used against cattle epidemics4 ,kuhn cites from the chronicle of ,lanercost of the year #abfh an especially noteworthy case of the 8,nodfyr10#cjj the ceremonies of which plainly reveal the fundamental phallic meaning3 8,pro fidei divin integritate servanda recolat lector1 quod cum hoc anno in ,laodonia pestis grassaretur in pecudes armenti1 quam vocant usetati ,lungessouht1 quidam bestiales1 habitu claustrales non animo1 docebant idiotas patri ignem confrictione de lignis educere et simulacrum ,priapi statuere1 et per hc bestiis succurrere4 ,quod cum unus laicus ,cisterciensis apud ,fentone fecisset ante atrium aul1 ac intinctis testiculis canis in aquam benedictam super animalis sparsisset1 etc40#cja ,these examples1 which allow us to recognize a clear sexual symbolism in the generation of fire1 prove1 therefore1 since they originate from different times and different peoples1 the existence of a universal tendency to credit to fire production not only a magical but also a sexual significance4 ,this ceremonial or magic repetition of this very ancient1 long-outlived observance shows how insistently the human mind clings to the old forms1 and how deeply rooted is this very ancient reminiscence of fire boring4 ,one might almost be inclined to see in the sexual symbolism of fire production a relatively late addition to the priestly lore4 ,this may1 indeed1 be true for the ceremonial elaboration of the fire mysteries1 but whether originally the generation of fire was in general a sexual action1 that is to say1 a 8coitus-play10 is still a question4 ,that similar things occur among very primitive people we learn from the ,australian tribe of the ,watschandies1#cjb who in the spring perform the following magic ceremonies of fertilization3 ,they dig a hole in the ground1 so formed and surrounded with bushes as to counterfeit a woman's genitals4 ,they dance the night long around this hole2 in connection with this they hold spears in front of themselves in a manner to recall the penis in erection4 ,they dance around the hole and thrust their spears into the ditch1 while they cry to it1 8,pulli nira1 pulli nira1 wataka60 7,non fossa1 non fossa1 sed cunnus67 ,such obscene dances appear among other primitive races as well4#cjc ,in this spring incantation are contained the elements of the coitus play4#cjd ,this play is nothing but a coitus game1 that is to say1 originally this play was simply a coitus in the form of sacramental mating1 which for a long time was a mysterious element among certain cults1 and reappeared in sects4#cje ,in the ceremonies of ,zinzendorf's followers echoes of the coitus sacrament may be recognized2 also in other sects4 ,one can easily think that just as the above-mentioned ,australian bushmen perform the coitus play in this manner the same performance could be enacted in another manner1 and1 indeed1 in the form of fire production4 ,instead of through two selected human beings1 the coitus was represented by two substitutes1 by ,purravas and ,urvai1 by ,phallus and ,vulva1 by borer and opening4 ,just as the primitive thought behind other customs is really the sacramental coition so here the primal tendency is really the act itself4 ,for the act of fertilization is the climax--the true festival of life1 and well worthy to become the nucleus of a religious mystery4 ,if we are justified in concluding that the symbolism of the hole in the earth used by the ,watschandies for the fertilization of the earth takes the place of the coitus1 then the generation of fire could be considered in the same way as a substitute for coitus2 and1 indeed1 it might be further concluded as a consequence of this reasoning that the invention of fire-making is also due to the need of supplying a symbol for the sexual act4#cjf ,let us return1 for a moment1 to the infantile symptom of boring4 ,let us imagine a strong adult man carrying on the boring with two pieces of wood with the same perseverance and the energy corresponding to that of this child4 ,he may very easily create fire by this play4 ,but of greatest significance in this work is the rhythm4#cjg ,this hypothesis seems to me psychologically possible1 although it should not be said with this that only in this way could the discovery of fire occur4 ,it can result just as well by the striking together of flints4 ,it is scarcely possible that fire was created in only one way4 ,all ,i want to establish here is merely the psychologic process1 the symbolic indications of which point to the possibility that in such a way was fire invented or prepared4 ,the existence of the primitive coitus play or rite seems to me sufficiently proven4 ,the only thing that is obscure is the energy and emphasis of the ritual play4 ,it is well known that those primitive rites were often of very bloody seriousness1 and were performed with an extraordinary display of energy1 which appears as a great contrast to the well-known indolence of primitive humanity4 ,therefore1 the ritual activity entirely loses the character of play1 and wins that of purposeful effort4 ,if certain ,negro races can dance the whole night long to three tones in the most monotonous manner1 then1 according to our idea1 there is in this an absolute lack of the character of play pastime2 it approaches nearer to exercise4 ,there seems to exist a sort of compulsion to transfer the libido into such ritual activity4 ,if the basis of the ritual activity is the sexual act1 we may assume that it is really the underlying thought and object of the exercise4 ,under these circumstances1 the question arises why the primitive man endeavors to represent the sexual act symbolically and with effort1 or1 if this wording appears to be too hypothetical1 why does he exert energy to such a degree only to accomplish practically useless things1 which apparently do not especially amuse him8#cjh ,it may be assumed that the sexual act is more desirable to primitive man than such absurd and1 moreover1 fatiguing exercises4 ,it is hardly possible but that a certain compulsion conducts the energy away from the original object and real purpose1 inducing the production of surrogates4 ,the existence of a phallic or orgiastic cult does not indicate eo ipso a particularly lascivious life any more than the ascetic symbolism of ,christianity means an especially moral life4 ,one honors that which one does not possess or that which one is not4 ,this compulsion1 to speak in the nomenclature formulated above1 removes a certain amount of libido from the real sexual activity1 and creates a symbolic and practically valid substitute for what is lost4 ,this psychology is confirmed by the above-mentioned ,watschandie ceremony2 during the entire ceremony none of the men may look at a woman4 ,this detail again informs us from whence the libido is to be diverted4 ,but this gives rise to the pressing question1 ,whence comes this compulsion8 ,we have already suggested above that the primitive sexuality encounters a resistance which leads to a side-tracking of the libido on to substitution actions 7analogy1 symbolism1 etc474 ,it is unthinkable that it is a question of any outer opposition whatsoever1 or of a real obstacle1 since it occurs to no savage to catch his elusive quarry with ritual charms2 but it is a question of an internal resistance2 will opposes will2 libido opposes libido1 since a psychologic resistance as an energic phenomenon corresponds to a certain amount of libido4 ,the psychologic compulsion for the transformation of the libido is based on an original division of the will4 ,i will return to this primal splitting of the libido in another place4 ,here let us concern ourselves only with the problem of the transition of the libido4 ,the transition takes place1 as has been repeatedly suggested by means of shifting to an analogy4 ,the libido is taken away from its proper place and transferred to another substratum4 ,the resistance against sexuality aims1 therefore1 at preventing the sexual act2 it also seeks to crowd the libido away from the sexual function4 ,we see1 for example1 in hysteria1 how the specific repression blocks the real path of transference2 therefore1 the libido is obliged to take another path1 and that an earlier one1 namely1 the incestuous road which ultimately leads to the parents4 ,let us speak1 however1 of the incest prohibition1 which hindered the very first sexual transference4 ,then the situation changes in so far that no earlier way of transference is left1 except that of the presexual stage of development1 where the libido was still partly in the function of nutrition4 ,by a regression to the presexual material the libido becomes quasi-desexualized4 ,but as the incest prohibition signifies only a temporary and conditional restriction of the sexuality1 thus only that part of the libido which is best designated as the incestuous component is now pushed back to the presexual stage4 ,the repression1 therefore1 concerns only that part of the sexual libido which wishes to fix itself permanently upon the parents4 ,the sexual libido is only withdrawn from the incestuous component1 repressed upon the presexual stage1 and there1 if the operation is successful1 desexualized1 by which this amount of libido is prepared for an asexual application4 ,however1 it is to be assumed that this operation is accomplished only with difficulty1 because the incestuous libido1 so to speak1 must be artificially separated from the sexual libido1 with which1 for ages1 through the whole animal kingdom1 it was indistinguishably united4 ,the regression of the incestuous component must1 therefore1 take place1 not only with great difficulty1 but also carry with it into the presexual stage a considerable sexual character4 ,the consequence of this is that the resulting phenomena1 although stamped with the character of the sexual act1 are1 nevertheless1 not really sexual acts de facto2 they are derived from the presexual stage1 and are maintained by the repressed sexual libido1 therefore possess a double significance4 ,thus the fire boring is a coitus 7and1 to be sure1 an incestuous one71 but a desexualized one1 which has lost its immediate sexual worth1 and is1 therefore1 indirectly useful to the propagation of the species4 ,the presexual stage is characterized by countless possibilities of application1 because the libido has not yet formed definite localizations4 ,it therefore appears intelligible that an amount of libido which reaches this stage through regression is confronted with manifold possibilities of application4 ,above all1 it is met with the possibility of a purely onanistic activity4 ,but as the matter in question in the regressive component of libido is sexual libido1 the ultimate object of which is propagation1 therefore it goes to the external object 7,parents72 it will also introvert with this destination as its essential character4 ,the result1 therefore1 is that the purely onanistic activity turns out to be insufficient1 and another object must be sought for1 which takes the place of the incest object4 ,the nurturing mother earth represents the ideal example of such an object4 ,the psychology of the presexual stage contributes the nutrition component2 the sexual libido the coitus idea4 ,from this the ancient symbols of agriculture arise4 ,in the work of agriculture hunger and incest intermingle4 ,the ancient cults of mother earth and all the superstitions founded thereon saw in the cultivation of the earth the fertilization of the mother4 ,the aim of the action is desexualized1 however1 for it is the fruit of the field and the nourishment contained therein4 ,the regression resulting from the incest prohibition leads1 in this case1 to the new valuation of the mother2 this time1 however1 not as a sexual object1 but as a nourisher4 ,the discovery of fire seems to be due to a very similar regression to the presexual stage1 more particularly to the nearest stage of the displaced rhythmic manifestation4 ,the libido1 introverted from the incest prohibition 7with the more detailed designation of the motor components of coitus71 when it reaches the presexual stage1 meets the related infantile boring1 to which it now gives1 in accordance with its realistic destination1 an actual material4 7,therefore the material is fittingly called 8materia10 as the object is the mother as above47 ,as ,i sought to show above1 the action of the infantile boring requires only the strength and perseverance of an adult man and suitable 8material0 in order to generate fire4 ,if this is so1 it may be expected that analogous to our foregoing case of onanistic boring the generation of fire originally occurred as such an act of quasi-onanistic activity1 objectively expressed4 ,the demonstration of this can never be actually furnished1 but it is thinkable that somewhere traces of this original onanistic preliminary exercise of fire production have been preserved4 ,i have succeeded in finding a passage in a very old monument of ,hindoo literature which contains this transition of the sexual libido through the onanistic phase in the preparation of fire4 ,this passage is found in ,brihadranyaka-,upanishad3#cji 8,in truth1 he 7tman7#caj was as large as a woman and a man1 when they embrace each other4 ,this1 his own self1 he divided into two parts1 out of which husband and wife were formed4#caa ,with her1 he copulated2 from this humanity sprang4 ,she1 however1 pondered3 #8,how may he unite with me after he has created me from himself8 ,now ,i shall hide6' ,then she became a cow2 he1 however1 became a bull and mated with her4 ,from that sprang the horned cattle4 ,then she became a mare2 he1 however1 became a stallion2 she became a she-ass2 he1 an ass1 and mated with her4 ,from these sprang the whole-hoofed animals4 ,she became a goat2 he became a buck2 she became an ewe2 he became a ram1 and mated with her4 ,thus were created goats and sheep4 ,thus it happened that all that mates1 even down to the ants1 he created--then he perceived3 #8,truly ,i myself am ,creation1 for ,i have created the whole world6' ,thereupon he rubbed his hands 7held before the mouth7 so that he brought forth fire from his mouth1 as from the mother womb1 and from his hands40 ,we meet here a peculiar myth of creation which requires a psychologic interpretation4 ,in the beginning the libido was undifferentiated and bisexual2#cab this was followed by differentiation into a male and a female component4 ,from then on man knows what he is4 ,now follows a gap in the coherence of the thought where belongs that very resistance which we have postulated above for the explanation of the urge for sublimation4 ,next follows the onanistic act of rubbing or boring 7here finger-sucking7 transferred from the sexual zone1 from which proceeds the production of fire4#cac ,the libido here leaves its characteristic manifestation as sexual function and regresses to the presexual stage1 where1 in conformity with the above explanation1 it occupies one of the preliminary stages of sexuality1 thereby producing1 in the view expressed in the ,upanishad1 the first human art1 and from there1 as suggested by ,kuhn's idea of the root 8manth10 perhaps the higher intellectual activity in general4 ,this course of development is not strange to the psychiatrist1 for it is a well-known psychopathological fact that onanism and excessive activity of phantasy are very closely related4 7,the sexualizing-autonomizing of the mind through autoerotism#cad is so familiar a fact that examples of that are superfluous47 ,the course of the libido1 as we may conclude from these studies1 originally proceeded in a similar manner as in the child1 only in a reversed sequence4 ,the sexual act was pushed out of its proper zone and was transferred into the analogous mouth zone#cae--the mouth receiving the significance of the female genitals2 the hand and the fingers1 respectively1 receiving the phallic meaning4#caf ,in this manner the regressively reoccupied activity of the presexual stage is invested with the sexual significance1 which1 indeed1 it already possessed1 in part1 before1 but in a wholly different sense4 ,certain functions of the presexual stage are found to be permanently suitable1 and1 therefore1 are retained later on as sexual functions4 ,thus1 for example1 the mouth zone is retained as of erotic importance1 meaning that its valuation is permanently fixed4 ,concerning the mouth1 we know that it also has a sexual meaning among animals1 inasmuch as1 for example1 stallions bite mares in the sexual act2 also1 cats1 cocks1 etc4 ,a second significance of the mouth is as an instrument of speech1 it serves essentially in the production of the mating call1 which mostly represents the developed tones of the animal kingdom4 ,as to the hand1 we know that it has the important significance of the contrectation organ 7for example1 among frogs74 ,the frequent erotic use of the hand among monkeys is well known4 ,if there exists a resistance against the real sexuality1 then the accumulated libido is most likely to cause a hyperfunction of those collaterals which are most adapted to compensate for the resistance1 that is to say1 the nearest functions which serve for the introduction of the act2#cag on one side the function of the hand1 on the other that of the mouth4 ,the sexual act1 however1 against which the opposition is directed is replaced by a similar act of the presexual stage1 the classic case being either finger-sucking or boring4 ,just as among apes the foot can on occasions take the place of the hand1 so the child is often uncertain in the choice of the object to suck1 and puts the big toe in the mouth instead of the finger4 ,this last movement belongs to a ,hindoo rite1 only the big toe was not put in the mouth1 but held against the eye4#cah ,through the sexual significance of the hand and mouth these organs1 which in the presexual stage served to obtain pleasure1 are invested with a procreating power which is identical with the above-mentioned destination1 which aims at the external object1 because it concerns the sexual or creating libido4 ,when1 through the actual preparation of fire1 the sexual character of the libido employed in that is fulfilled1 then the mouth zone remains without adequate expression2 only the hand has now reached its real1 purely human goal in its first art4 ,the mouth has1 as we saw1 a further important function1 which has just as much sexual relation to the object as the hand1 that is to say1 the production of the mating call4 ,in opening up the autoerotic ring 7hand-mouth71#cai where the phallic hand became the fire-producing tool1 the libido which was directed to the mouth zone was obliged to seek another path of functioning1 which naturally was found in the already existing love call4 ,the excess of libido entering here must have had the usual results1 namely1 the stimulation of the newly possessed function2 hence an elaboration of the mating call4 ,we know that from the primitive sounds human speech has developed4 ,corresponding to the psychological situation1 it might be assumed that language owes its real origin to this moment1 when the impulse1 repressed into the presexual stage1 turns to the external in order to find an equivalent object there4 ,the real thought as a conscious activity is1 as we saw in the first part of this book1 a thinking with positive determination towards the external world1 that is to say1 a 8speech thinking40 ,this sort of thinking seems to have originated at that moment4 ,it is very remarkable that this view1 which was won by the path of reasoning1 is again supported by old tradition and other mythological fragments4 ,in ,aitareyopanishad#cbj the following quotation is to be found in the doctrine of the development of man3 8,being brooded-o'er1 his mouth hatched out1 like as an egg2 from out his mouth 7came7 speech1 from speech1 the fire40 ,in ,part ,,ii1 where it is depicted how the newly created objects entered man1 it reads3 8,fire1 speech becoming1 entered in the mouth40 ,these quotations allow us to plainly recognize the intimate connection between fire and speech4#cba ,in ,brihadranyaka-,upanishad is to be found this passage3 8#8,yayavalkya1' thus he spake1 #8when after the death of this man his speech entereth the fire1 his breath into the wind1 his eye into the sun1 etc4'0 ,a further quotation from the ,brihadranyaka-,upanishad reads3 8,but when the sun is set1 ,o ,yayavalkya1 and the moon has set1 and the fire is extinguished1 what then serves man as light8 ,then speech serves him as light2 then1 by the light of speech he sits1 and moves1 he carries on his work1 and he returns home4 ,but when the sun is set1 ,o ,yayavalkya1 and the moon is set1 and the fire extinguished1 and the voice is dumb1 what then serves man as light8 ,then he serves himself 7,atman7 as light2 then1 by the light of himself1 he sits and moves1 carries on his work and returns home40 ,in this passage we notice that fire again stands in the closest relation to speech4 ,speech itself is called a 8light10 which1 in its turn1 is reduced to the 8light0 of the ,atman1 the creating psychic force1 the libido4 ,thus the ,hindoo metapsychology conceives speech and fire as emanations of the inner light from which we know that it is libido4 ,speech and fire are its forms of manifestation1 the first human arts1 which have resulted from its transformation4 ,this common psychologic origin seems also to be indicated by certain results of philology4 ,the ,indo-,germanic root bh designates the idea of 8to lighten1 to shine40 ,this root is found in ,greek1 1 1 #cbb2 in old ,icelandic bn white1 in ,new ,high ,german bohnen to make shining4 ,the same root bh also designates 8to speak02 it is found in ,sanskrit bhan to speak1 ,armenian ban word1 in ,new ,high ,german bann to banish1 ,greek -1 1 4#cbc ,latin f-ri1 fnum4 ,the root bhelso1 with the meanings 8to ring1 to bark10 is found in ,sanskrit bhas to bark and bhs to talk1 to speak2 ,lithuanian balsas voice1 tone4 ,really bhel-s to be bright or luminous4 ,compare ,greek bright1 ,lithuanian blti to become white1 ,middle ,high ,german blasz pale4 ,the root l1 with the meaning of 8to make sound1 to bark10 is found in ,sanskrit las1 lsati to resound2 and las1 lsati to radiate1 to shine4 ,the related root les1 with the meaning 8desire10 is also found in ,sanskrit las1 lsati to play2 lash1 lshati to desire4 ,greek lustful1 ,gothic lustus1 ,new ,high ,german ,lust1 ,latin lascivus4 ,a further related root1 ls to shine1 to radiate1 is found in las1 lsati to radiate1 to shine4 ,this group unites1 as is evident1 the meanings of 8to desire1 to play1 to radiate1 and to sound40 ,a similar archaic confluence of meanings in the primal libido symbolism 7as we are perhaps justified in calling it7 is found in that class of ,egyptian words which are derived from the closely related roots ben and bel and the reduplication benben and belbel4 ,the original significance of these roots is 8to burst forth1 to emerge1 to extrude1 to well out10 with the associated idea of bubbling1 boiling and roundness4 ,belbel1 accompanied by the sign of the obelisk1 of originally phallic nature1 means source of light4 ,the obelisk itself had besides the names of techenu and men also the name benben1 more rarely berber and belbel4#cbd ,the libido symbolism makes clear this connection1 it seems to me4 ,the ,indo-,germanic root vel1 with the meaning 8to wave1 to undulate0 7fire71 is found in ,sanskrit ulunka burning1 ,greek 1 ,attic warmth of the sun1 ,gothic vulan to undulate1 ,old ,high ,german and ,middle ,high ,german walm heat1 glow4 ,the related ,indo-,germanic root vlk1 with the meaning of 8to lighten1 to glow10 is found in ,sanskrit ulk firebrand1 ,greek ,vulcan4 ,this same root vel means also 8to sound02 in ,sanskrit vn tone1 song1 music4 ,tschech volati to call4 ,the root svn to sound1 to ring1 is found in ,sanskrit svan1 svnati to rustle1 to sound2 ,zend qanat1 ,latin sonre1 ,old ,iranian senm1 ,cambrian sain1 ,latin sonus1 ,anglo-,saxon svinsian to resound4 ,the related root svnos noise1 sound1 is found in ,vedic svnas noise1 ,latin sonor1 sonorus4 ,a further related root is svons tone1 noise2 in ,old ,iranian son word4 ,the root sv 7n71 locative svni1 dative suni1 means sun2 in ,zend qeg sun4 7,compare above svn1 ,zend qanat72 ,gothic sun-na1 sunn4#cbe ,here ,goethe has preceded us3 8,the sun orb sings in emulation1 ',mid brother-spheres1 his ancient round3 ,his path predestined through ,creation1 ,he ends with step of thunder sound40 --,faust4 ,part ,i4 8,hearken6 ,hark6 the hours careering6 ,sounding loud to spirit-hearing1 ,see the new-born ,day appearing6 ,rocky portals jarring shatter1 ,phbus' wheels in rolling clatter1 ,with a crash the ,light draws near6 ,pealing rays and trumpet-blazes1 ,eye is blinded1 ear amazes2 ,the ,unheard can no one hear6 ,slip within each blossom-bell1 ,deeper1 deeper1 there to dwell1-- ,in the rocks1 beneath the leaf6 ,if it strikes you1 you are deaf40 --,faust4 ,part ,,ii4 ,we also must not forget the beautiful verse of ,hlderlin3 8,where art thou8 ,drunken1 my soul dreams ,of all thy rapture4 ,yet even now ,i hearken ,as full of golden tones the radiant sun youth ,upon his heavenly lyre plays his even song ,to the echoing woods and hills40 ,just as in archaic speech fire and the speech sounds 7the mating call1 music7 appear as forms of emanation of the libido1 thus light and sound entering the psyche become one3 libido4 ,manilius expresses it in his beautiful verses3 8,quid mirum noscere mundum ,si possunt homines1 quibus est et mundus in ipsis ,exemplumque dei quisque est in imagine parva8 ,an quoquam genitos nisi clo credere fas est ,esse homines8 ,stetit unus in arcem ,erectus capitis victorque ad sidera mittit sidereos oculos40#cbf ,the idea of the ,sanskrit tjas suggests the fundamental significance of the libido for the conception of the world in general4 ,i am indebted to ,dr4 ,abegg1 in ,zurich1 a thorough ,sanskrit scholar1 for the compilation of the eight meanings of this word4 ,tjas signifies3 #a4 ,sharpness1 cutting edge4 #b4 ,fire1 splendor1 light1 glow1 heat4 #c4 ,healthy appearance1 beauty4 #d4 ,the fiery and color-producing power of the human organism 7thought to be in the bile74 #e4 ,power1 energy1 vital force4 #f4 ,passionate nature4 #g4 ,mental1 also magic1 strength2 influence1 position1 dignity4 #h4 ,sperma4 ,this gives us a dim idea of how1 for primitive thought1 the so-called objective world was1 and had to be1 a subjective image4 ,to this thought must be applied the words of the 8,chorus ,mysticus03 8,all that is perishable ,is only an allegory40 ,the ,sanskrit word for fire is agnis 7the ,latin ignis72#cbg the fire personified is the god ,agni1 the divine mediator1#cbh whose symbol has certain points of contact with that of ,christ4 ,in ,avesta and in the ,vedas the fire is the messenger of the gods4 ,in the ,christian mythology certain parts are closely related with the myth of ,agni4 ,daniel speaks of the three men in the fiery furnace3 8,then ,nebuchadnezar1 the ,king1 was astonished1 and rose up in haste and spake1 and said unto his counsellors3 #8,did not we cast three men bound into the midst of the fire8' 8,they answered and said3 #8,true1 ,o ,king6' 8,he answered and said3 #8,lo1 ,i see four men loose1 walking in the midst of the fire1 and they have no hurt2 and the form of the fourth is like the ,son of ,god4'0 ,in regard to that the 8,biblia pauperum0 observes 7according to an old ,german incunabulum of #adga73 8,one reads in the third chapter of the prophet ,daniel that ,nebuchadnezar1 the ,king1 caused three men to be placed in a glowing furnace and that the king often went there1 looked in1 and that he saw with the three1 a fourth1 who was like the ,son of ,god4 ,the three signify for us1 the ,holy ,trinity and the fourth1 the unity of the being4 ,christ1 too1 in ,his explanation designated the person of the ,trinity and the unity of the being40 ,according to this mystic interpretation1 the legend of the three men in the fiery furnace appears as a magic fire ceremony by means of which the ,son of ,god reveals himself4 ,the ,trinity is brought together with the unity1 or1 in other words1 through coitus a child is produced4 ,the glowing furnace 7like the glowing tripod in 8,faust07 is a mother symbol1 where the children are produced4#cbi ,the fourth in the fiery furnace appears as ,christ1 the ,son of ,god1 who has become a visible ,god in the fire4 ,the mystic trinity and unity are sexual symbols4 7,compare with that the many references in ,inman3 8,ancient ,pagan and ,modern ,christian ,symbolism407 ,it is said of the ,saviour of ,israel 7the ,messiah7 and of his enemies1 ,isaiah x3#ag3 8,and the light of ,israel shall be for a fire1 and his ,holy ,one for a flame40 ,in a hymn of the ,syrian ,ephrem it is said of ,christ3 8,thou who art all fire1 have mercy upon me40 ,agni is the sacrificial flame1 the sacrificer1 and the sacrificed1 as ,christ himself4 ,just as ,christ left behind his redeeming blood1 1#ccj in the stimulating wine1 so ,agni is the ,soma1 the holy drink of inspiration1 the mead of immortality4#cca ,soma and ,fire are entirely identical in ,hindoo literature1 so that in ,soma we easily rediscover the libido symbol1 through which a series of apparently paradoxical qualities of the ,soma are immediately explained4 ,as the old ,hindoos recognized in fire an emanation of the inner libido fire1 so too they recognized1 in the intoxicating drink 7,firewater1 ,soma-,agni1 as rain and fire71 an emanation of libido4 ,the ,vedic definition of ,soma as seminal fluid confirms this interpretation4#ccb ,the ,soma significance of fire1 similar to the significance of the body of ,christ in the ,last ,supper 7compare the ,passover lamb of the ,jews1 baked in the form of a cross71 is explained by the psychology of the presexual stage1 where the libido was still in part the function of nutrition4 ,the 8,soma0 is the 8nourishing drink10 the mythological characterization of which runs parallel to fire in its origin2 therefore1 both are united in ,agni4 ,the drink of immortality was stirred by the ,hindoo gods like fire4 ,through the retreat of the libido into the presexual stage it becomes clear why so many gods were either defined sexually or were devoured4 ,as was shown by our discussion of fire preparation1 the fire tool did not receive its sexual significance as a later addition1 but the sexual libido was the motor power which led to its discovery1 so that the later teachings of the priests were nothing but confirmations of its actual origin4 ,other primitive discoveries probably have acquired their sexual symbolism in the same manner1 being also derived from the sexual libido4 ,in the previous statements1 which were based on the ,pramantha of the ,agni sacrifice1 we have concerned ourselves only with one significance of the word manthmi or mathnmi1 that is to say1 with that which expresses the movement of rubbing4 ,as ,kuhn shows1 however1 this word also possesses the meaning of tearing off1 taking away by violence1 robbing4#ccc ,as ,kuhn points out1 this significance is already extant in the ,vedic text4 ,the legend of its discovery always expresses the production of fire as a robbery4 7,in this far it belongs to the motive widely spread over the earth of the treasure difficult to attain47 ,the fact that in many places and not alone in ,india the preparation of fire is represented as having its origin in robbery1 seems to point to a widely spread thought1 according to which the preparation of fire was something forbidden1 something usurped or criminal1 which could be obtained only through stratagem or deeds of violence 7mostly through stratagem74#ccd ,when onanism confronts the physician as a symptom it does so frequently under the symbol of secret pilfering1 or crafty imposition1 which always signifies the concealed fulfilment of a forbidden wish4#cce ,historically1 this train of thought probably implies that the ritual preparation of fire was employed with a magic purpose1 and1 therefore1 was pursued by official religions2 then it became a ritual mystery1#ccf guarded by the priests and surrounded with secrecy4 ,the ritual laws of the ,hindoos threaten with severe punishment him who prepares fire in an incorrect manner4 ,the fact alone that something is mysterious means the same as something done in concealment2 that which must remain secret1 which one may not see nor do2 also something which is surrounded by severe punishment of body and soul2 therefore1 presumably1 something forbidden which has received a license as a religious rite4 ,after all has been said about the genesis of the preparation of fire1 it is no longer difficult to guess what is the forbidden thing2 it is onanism4 ,when ,i stated before that it might be lack of satisfaction which breaks up the autoerotic ring of the displaced sexual activity transferred to the body itself1 and thus opens wider fields of culture1 ,i did not mention that this loosely closed ring of the displaced onanistic activity could be much more firmly closed1 when man makes the other great discovery1 that of true onanism4#ccg ,with that the activity is started in the proper place1 and this1 under certain circumstances1 may mean a satisfaction sufficient for a long time1 but at the expense of cheating sexuality of its real purpose4 ,it is a fraud upon the natural development of things1 because all the dynamic forces which can and should serve the development of culture are withdrawn from it through onanism1 since1 instead of the displacement1 a regression to the local sexual takes place1 which is precisely the opposite of that which is desirable4 ,psychologically1 however1 onanism is a discovery of a significance not to be undervalued4 ,one is protected from fate1 since no sexual need then has the power to give one up to life4 ,for with onanism one has the greatest magic in one's hands2 one needs only to phantasy1 and with that to masturbate1 then one possesses all the pleasure of the world1 and is no longer compelled to conquer the world of one's desires through hard labor and wrestling with reality4#cch ,aladdin rubs his lamp and the obedient genii stand at his bidding2 thus the fairy tale expresses the great psychologic advantage of the easy regression to the local sexual satisfaction4 ,aladdin's symbol subtly confirms the ambiguity of the magic fire preparation4 ,the close relation of the generation of fire to the onanistic act is illustrated by a case1 the knowledge of which ,i owe to ,dr4 ,schmid1 in ,cery1 that of an imbecile peasant youth who set many incendiary fires4 ,at one of these conflagrations he drew suspicion to himself by his behavior4 ,he stood with his hands in his trouser pockets in the door of an opposite house and gazed with apparent delight at the fire4 ,under examination in the insane asylum1 he described the fire in great detail1 and made suspicious movements in his trouser pockets with his hands4 ,the physical examination undertaken at once showed that he had masturbated4 ,later he confessed that he had masturbated at the time when he had enjoyed the fire which he had enkindled himself4 ,the preparation of fire in itself is a perfectly ordinary useful custom1 employed everywhere for many centuries1 which in itself involved nothing more mysterious than eating and drinking4 ,however1 there was always a tendency from time to time to prepare fire in a ceremonious and mysterious manner 7exactly as with ritual eating and drinking71 which was to be carried out in an exactly prescribed way and from which no one dared differ4 ,this mysterious tendency associated with the technique is the second path in the onanistic regression1 always present by the side of culture4 ,the strict rules applied to it1 the zeal of the ceremonial preparations and the religious awe of the mysteries next originate from this source2 the ceremonial1 although apparently irrational1 is an extremely ingenious institution from the psychologic standpoint1 for it represents a substitute for the possibility of onanistic regression accurately circumscribed by law4 ,the law cannot apply to the content of the ceremony1 for it is really quite indifferent for the ritual act1 whether it is carried out in this way or in that way4 ,on the contrary1 it is very essential whether the restrained libido is discharged through a sterile onanism or transposed into the path of sublimation4 ,these severe measures of protection apply primarily to onanism4#cci ,i am indebted to ,freud for a further important reference to the onanistic nature of the fire theft1 or rather the motive of the treasure difficult of attainment 7to which fire theft belongs74 ,mythology contains repeated formulas which read approximately as follows3 ,the treasure must be plucked or torn off from a taboo tree 7,paradise tree1 ,hesperides72 this is a forbidden and dangerous act4 ,the clearest example of this is the old barbaric custom in the service of ,diana of ,aricia3 only he can become a priest of the goddess who1 in her sacred grove1 dares to tear off 78abzureissen07 a bough4 ,the tearing off has been retained in vulgar speech 7besides 8abreiben10 rubbing7 as a symbol of the act of onanism4 ,thus 8reiben10 to rub1 is like 8reissen10 to break off1 both of which are contained in manthami and united apparently only through the myth of the fire theft bound up in the act of onanism in a deeper stratum wherein 8reiben10 properly speaking1 8reissen10 is employed1 but in a transferred sense4 ,therefore1 it might perhaps be anticipated that in the deepest stratum1 namely1 the incestuous1 which precedes the autoerotic stage1#cdj the two meanings coincide1 which1 through lack of mythological tradition1 can perhaps be traced through etymology only4 ,,chapter ,,iv ,,the ,,unconscious ,,origin ,,of ,,the ,,hero ,prepared by the previous chapters1 we approach the personification of the libido in the form of a conqueror1 a hero or a demon4 ,with this1 symbolism leaves the impersonal and neuter realm1 which characterizes the astral and meteorologic symbol1 and takes human form3 the figure of a being changing from sorrow to joy1 from joy to sorrow1 and which1 like the sun1 sometimes stands in its zenith1 sometimes is plunged in darkest night1 and arises from this very night to new splendor4#cda ,just as the sun1 guided by its own internal laws1 ascends from morn till noon1 and passing beyond the noon descends towards evening1 leaving behind its splendor1 and then sinks completely into the all-enveloping night1 thus1 too1 does mankind follow his course according to immutable laws1 and also sinks1 after his course is completed1 into night1 in order to rise again in the morning to a new cycle in his children4 ,the symbolic transition from sun to man is easy and practicable4 ,the third and last creation of ,miss ,miller's also takes this course4 ,she calls this piece 8,chiwantopel10 a 8hypnagogic poem40 ,she gives us the following information about the circumstances surrounding the origin of this phantasy3 8,after an evening of care and anxiety1 ,i lay down to sleep at about half past eleven4 ,i felt excited and unable to sleep1 although ,i was very tired4 ,there was no light in the room4 ,i closed my eyes1 and then ,i had the feeling that something was about to happen4 ,the sensation of a general relaxation came over me1 and ,i remained as passive as possible4 ,lines appeared before my eyes1--sparks and shining spirals1 followed by a kaleidoscopic review of recent trivial occurrences40 ,the reader will regret with me that we cannot know the reason for her cares and anxieties4 ,it would have been of great importance for what follows to have information on this point4 ,this gap in our knowledge is the more to be deplored because1 between the first poem in #ahih and the time of the phantasy here discussed 7#aijb71 four whole years have passed4 ,all information is lacking regarding this period1 during which the great problem surely survived in the unconscious4 ,perhaps this lack has its advantages in that our interest is not diverted from the universal applicability of the phantasy here produced by sympathy in regard to the personal fate of the author4 ,therefore1 something is obviated which often prevents the analyst in his daily task from looking away from the tedious toil of detail to that wider relation which reveals each neurotic conflict to be involved with human fate as a whole4 ,the condition depicted by the author here corresponds to such a one as usually precedes an intentional somnambulism#cdb often described by spiritualistic mediums4 ,a certain inclination to listen to these low nocturnal voices must be assumed2 otherwise such fine and hardly perceptible inner experiences pass unnoticed4 ,we recognize in this listening a current of the libido leading inward and beginning to flow towards a still invisible1 mysterious goal4 ,it seems that the libido has suddenly discovered an object in the depths of the unconscious which powerfully attracts it4 ,the life of man1 turned wholly to the external by nature1 does not ordinarily permit such introversion2 there must1 therefore1 be surmised a certain exceptional condition1 that is to say1 a lack of external objects1 which compels the individual to seek a substitute for them in his own soul4 ,it is1 however1 difficult to imagine that this rich world has become too poor to offer an object for the love of human atoms2 nor can the world and its objects be held accountable for this lack4 ,it offers boundless opportunities for every one4 ,it is rather the incapacity to love which robs mankind of his possibilities4 ,this world is empty to him alone who does not understand how to direct his libido towards objects1 and to render them alive and beautiful for himself1 for ,beauty does not indeed lie in things1 but in the feeling that we give to them4 ,that which compels us to create a substitute for ourselves is not the external lack of objects1 but our incapacity to lovingly include a thing outside of ourselves4 ,certainly the difficulties of the conditions of life and the adversities of the struggle for existence may oppress us1 yet even adverse external situations would not hinder the giving out of the libido2 on the contrary1 they may spur us on to the greatest exertions1 whereby we bring our whole libido into reality4 ,real difficulties alone will never be able to force the libido back permanently to such a degree as to give rise1 for example1 to a neurosis4 ,the conflict1 which is the condition of every neurosis1 is lacking4 ,the resistance1 which opposes its unwillingness to the will1 alone has the power to produce that pathogenic introversion which is the starting point of every psychogenic disturbance4 ,the resistance against loving produces the inability to love4 ,just as the normal libido is comparable to a steady stream which pours its waters broadly into the world of reality1 so the resistance1 dynamically considered1 is comparable1 not so much to a rock rearing up in the river bed which is flooded over or surrounded by the stream1 as to a backward flow towards the source4 ,a part of the soul desires the outer object2 another part1 however1 harks back to the subjective world1 where the airy and fragile palaces of phantasy beckon4 ,one can assume the dualism of the human will for which ,bleuler1 from the psychiatric point of view1 has coined the word 8ambitendency0#cdc as something generally present1 bearing in mind that even the most primitive motor impulse is in opposition2 as1 for example1 in the act of extension1 the flexor muscles also become innervated4 ,this normal ambitendency1 however1 never leads to an inhibition or prevention of the intended act1 but is the indispensable preliminary requirement for its perfection and cordination4 ,for a resistance disturbing to this act to arise from this harmony of finely attuned opposition an abnormal plus or minus would be needed on one or the other side4 ,the resistance originates from this added third4#cdd ,this applies also to the duality of the will1 from which so many difficulties arise for mankind4 ,the abnormal third frees the pair of opposites1 which are normally most intimately united1 and causes their manifestation in the form of separate tendencies2 it is only thus that they become willingness and unwillingness1 which interfere with each other4 ,the ,bhagavad-,gt says1 8,be thou free of the pairs of opposites40#cde ,the harmony thus becomes disharmony4 ,it cannot be my task here to investigate whence the unknown third arises1 and what it is4 ,taken at the roots in the case of our patients1 the 8nuclear complex0 7,freud7 reveals itself as the incest problem4 ,the sexual libido regressing to the parents appears as the incest tendency4 ,the reason this path is so easily travelled is due to the enormous indolence of mankind1 which will relinquish no object of the past1 but will hold it fast forever4 ,the 8sacrilegious backward grasp0 of which ,nietzsche speaks reveals itself1 stripped of its incest covering1 as an original passive arrest of the libido in its first object of childhood4 ,this indolence is also a passion1 as ,la ,rochefoucauld#cdf has brilliantly expressed it3 8,of all passions1 that which is least known to ourselves is indolence3 it is the most ardent and malignant of them all1 although its violence may be insensible1 and the injuries it causes may be hidden2 if we will consider its power attentively1 we will see that it makes itself1 upon all occasions1 mistress of our sentiments1 of our interests1 and of our pleasures2 it is the anchor1 which has the power to arrest the largest vessels2 it is a calm more dangerous to the most important affairs than rocks and the worst tempest4 ,the repose of indolence is a secret charm of the soul which suddenly stops the most ardent pursuits and the firmest resolutions2 finally to give the true idea of this passion1 one must say that indolence is like a beatitude of the soul which consoles it for all its losses and takes the place of all its possessions40 ,this dangerous passion1 belonging above all others to primitive man1 appears under the hazardous mask of the incest symbol1 from which the incest fear must drive us away1 and which must be conquered1 in the first place1 under the image of the 8terrible mother40#cdg ,it is the mother of innumerable evils1 not the least of which are neurotic troubles4 ,for1 especially from the fogs of the arrested remnants of the libido1 arise the harmful phantasmagoria which so veil reality that adaptation becomes almost impossible4 ,however1 we will not investigate any further in this place the foundations of the incest phantasies4 ,the preliminary suggestion of my purely psychologic conception of the incest problem may suffice4 ,we are here only concerned with the question whether resistance which leads to introversion in our author signifies a conscious external difficulty or not4 ,if it were an external difficulty1 then1 indeed1 the libido would be violently dammed back1 and would produce a flood of phantasies1 which can best be designated as schemes1 that is to say1 plans as to how the obstacles could be overcome4 ,they would be very concrete ideas of reality which seek to pave the way for solutions4 ,it would be a strenuous meditation1 indeed1 which would be more likely to lead to anything rather than to a hypnagogic poem4 ,the passive condition depicted above in no way fits in with a real external obstacle1 but1 precisely through its passive submission1 it indicates a tendency which doubtless scorns real solutions and prefers phantastic substitutes4 ,ultimately and essentially we are1 therefore1 dealing with an internal conflict1 perhaps after the manner of those earlier conflicts which led to the two first unconscious creations4 ,we1 therefore1 are forced to conclude that the external object cannot be loved1 because a predominant amount of libido prefers a phantastic object1 which must be brought up from the depths of the unconscious as a compensation for the missing reality4 ,the visionary phenomena1 produced in the first stages of introversion1 are grouped among the well-known phenomena#cdh of hypnagogic vision4 ,they form1 as ,i explained in an earlier paper1 the foundation of the true visions of the symbolic autorevelations of the libido1 as we may now express it4 ,miss ,miller continues3 8,then ,i had the impression that some communication was immediately impending4 ,it seemed to me as if there were re-echoed in me the words1 #8,speak1 ,o ,lord1 for ,thy servant listens2 open ,thou mine ears6'0 ,this passage very clearly describes the intention2 the expression 8communication0 is even a current term in spiritualistic circles4 ,the ,biblical words contain a clear invocation or 8prayer10 that is to say1 a wish 7libido7 directed towards divinity 7the unconscious complex74 ,the prayer refers to ,samuel1 i3#c1 where ,samuel at night was three times called by ,god1 but believed that it was ,eli calling1 until the latter informed him that it was ,god himself who spoke1 and that he must answer if his name was called again--8,speak1 ,o ,lord1 for ,thy ,servant hears60 ,the dreamer uses these words really in an inverse sense1 namely1 in order to produce ,god with them4 ,with that she directs her desires1 her libido1 into the depths of her unconscious4 ,we know that1 although individuals are widely separated by the differences in the contents of their consciousness1 they are closely alike in their unconscious psychology4 ,it is a significant impression for one working in practical psychoanalysis when he realizes how uniform are the typical unconscious complexes4 ,difference first arises from individualization4 ,this fact gives to an essential portion of the ,schopenhauer and ,hartmann philosophies a deep psychologic justification4#cdi ,the very evident uniformity of the unconscious mechanism serves as a psychologic foundation for these philosophic views4 ,the unconscious contains the differentiated remnants of the earlier psychologic functions overcome by the individual differentiation4 ,the reaction and products of the animal psyche are of a generally diffused uniformity and solidity1 which1 among men1 may be discovered apparently only in traces4 ,man appears as something extraordinarily individual in contrast with animals4 ,this might be a tremendous delusion1 because we have the appropriate tendency always to recognize only the difference of things4 ,this is demanded by the psychologic adaptation which1 without the most minute differentiation of the impressions1 would be absolutely impossible4 ,in opposition to this tendency we have ever the greatest difficulty in recognizing in their common relations the things with which we are occupied in every-day life4 ,this recognition becomes much easier with things which are more remote from us4 ,for example1 it is almost impossible for a ,european to differentiate the faces in a ,chinese throng1 although the ,chinese have just as individual facial formations as the ,europeans1 but the similarity of their strange facial expression is much more evident to the remote onlooker than their individual differences4 ,but when we live among the ,chinese then the impression of their uniformity disappears more and more1 and finally the ,chinese become individuals also4 ,individuality belongs to those conditional actualities which are greatly overrated theoretically on account of their practical significance4 ,it does not belong to those overwhelmingly clear and therefore universally obtrusive general facts upon which a science must primarily be founded4 ,the individual content of consciousness is1 therefore1 the most unfavorable object imaginable for psychology1 because it has veiled the universally valid until it has become unrecognizable4 ,the essence of consciousness is the process of adaptation which takes place in the most minute details4 ,on the other hand1 the unconscious is the generally diffused1 which not only binds the individuals among themselves to the race1 but also unites them backwards with the peoples of the past and their psychology4 ,thus the unconscious1 surpassing the individual in its generality1 is1 in the first place1 the object of a true psychology1 which claims not to be psychophysical4 ,man as an individual is a suspicious phenomenon1 the right of whose existence from a natural biological standpoint could be seriously contested1 because1 from this point of view1 the individual is only a race atom1 and has a significance only as a mass constituent4 ,the ethical standpoint1 however1 gives to the human being an individual tendency separating him from the mass1 which1 in the course of centuries1 led to the development of personality1 hand in hand with which developed the hero cult1 and has led to the modern individualistic cult of personages4 ,the attempts of rationalistic theology to keep hold of the personal ,jesus as the last and most precious remnant of the divinity which has vanished beyond the power of the imagination corresponds to this tendency4 ,in this respect the ,roman ,catholic ,church was more practical1 because she met the general need of the visible1 or at least historically believed hero1 through the fact that she placed upon the throne of worship a small but clearly perceptible god of the world1 namely1 the ,roman ,pope1 the ,pater patrum1 and at the same time the ,pontifex ,maximus of the invisible upper or inner ,god4 ,the sensuous demonstrability of ,god naturally supports the religious process of introversion1 because the human figure essentially facilitates the transference1 for it is not easy to imagine something lovable or venerable in a spiritual being4 ,this tendency1 everywhere present1 has been secretly preserved in the rationalistic theology with its ,jesus historically insisted upon4 ,this does not mean that men loved the visible ,god2 they love him1 not as he is1 for he is merely a man1 and when the pious wished to love humanity they could go to their neighbors and their enemies to love them4 ,mankind wishes to love in ,god only their ideas1 that is to say1 the ideas which they project into ,god4 ,by that they wish to love their unconscious1 that is1 that remnant of ancient humanity and the centuries-old past in all people1 namely1 the common property left behind from all development which is given to all men1 like the sunshine and the air4 ,but in loving this inheritance they love that which is common to all4 ,thus they turn back to the mother of humanity1 that is to say1 to the spirit of the race1 and regain in this way something of that connection and of that mysterious and irresistible power which is imparted by the feeling of belonging to the herd4 ,it is the problem of ,antus1 who preserves his gigantic strength only through contact with mother earth4 ,this temporary withdrawal into one's self1 which1 as we have already seen1 signifies a regression to the childish bond to the parent1 seems to act favorably1 within certain limits1 in its effect upon the psychologic condition of the individual4 ,it is in general to be expected that the two fundamental mechanisms of the psychoses1 transference and introversion1 are to a wide extent extremely appropriate methods of normal reaction against complexes2 transference as a means of escaping from the complex into reality2 introversion as a means of detaching one's self from reality through the complex4 ,after we have informed ourselves about the general purposes of prayer1 we are prepared to hear more about the vision of our dreamer4 ,after the prayer1 8the head of a sphinx with an ,egyptian headdress0 appeared1 only to vanish quickly4 ,here the author was disturbed1 so that for a moment she awoke4 ,this vision recalls the previously mentioned phantasy of the ,egyptian statue1 whose rigid gesture is entirely in place here as a phenomenon of the so-called functional category4 ,the light stages of the hypnosis are designated technically as 8,engourdissement0 7stiffening74 ,the word ,sphinx in the whole civilized world signifies the same as riddle3 a puzzling creature who proposes riddles1 like the ,sphinx of ,oedipus1 standing at the portal of his fate like a symbolic proclamation of the inevitable4 ,the ,sphinx is a semi-theriomorphic representation of that 8mother image0 which may be designated as the 8terrible mother10 of whom many traces are found in mythology4 ,this interpretation is correct for ,oedipus4 ,here the question is opened4 ,the objection will be raised that nothing except the word 8,sphinx0 justifies the allusion to the ,sphinx of ,oedipus4 ,on account of the lack of subjective materials1 which in the ,miller text are wholly lacking in regard to this vision1 an individual interpretation would also be excluded4 ,the suggestion of an 8,egyptian0 phantasy 7,part ,i1 ,chapter ,,ii7 is entirely insufficient to be employed here4 ,therefore we are compelled1 if we wish to venture at all upon an understanding of this vision1 to direct ourselves--perhaps in all too daring a manner--to the available ethnographic material under the assumption that the unconscious of the present-day man coins its symbols as was done in the most remote past4 ,the ,sphinx1 in its traditional form1 is a half-human1 half-animal creature1 which we must1 in part1 interpret in the way that is applicable to such phantastic products4 ,the reader is directed to the deductions in the first part of this volume where the theriomorphic representations of the libido were discussed4 ,this manner of representation is very familiar to the analyst1 through the dreams and phantasies of neurotics 7and of normal men74 ,the impulse is readily represented as an animal1 as a bull1 horse1 dog1 etc4 ,one of my patients1 who had questionable relations with women1 and who began the treatment with the fear1 so to speak1 that ,i would surely forbid him his sexual adventures1 dreamed that ,i 7his physician7 very skilfully speared to the wall a strange animal1 half pig1 half crocodile4 ,dreams swarm with such theriomorphic representations of the libido4 ,mixed beings1 such as are in this dream1 are not rare4 ,a series of very beautiful illustrations1 where especially the lower half of the animal was represented theriomorphically1 has been furnished by ,bertschinger4#cej ,the libido which was represented theriomorphically is the 8animal0 sexuality which is in a repressed state4 ,the history of repression1 as we have seen1 goes back to the incest problem1 where the first motives for moral resistance against sexuality display themselves4 ,the objects of the repressed libido are1 in the last degree1 the images of father and mother2 therefore the theriomorphic symbols1 in so far as they do not symbolize merely the libido in general1 have a tendency to present father and mother 7for example1 father represented by a bull1 mother by a cow74 ,from these roots1 as we pointed out earlier1 might probably arise the theriomorphic attributes of the ,divinity4 ,in as far as the repressed libido manifests itself under certain conditions1 as anxiety1 these animals are generally of a horrible nature4 ,in consciousness we are attached by all sacred bonds to the mother2 in the dream she pursues us as a terrible animal4 ,the ,sphinx1 mythologically considered1 is actually a fear animal1 which reveals distinct traits of a mother derivate4 ,in the ,oedipus legend the ,sphinx is sent by ,hera1 who hates ,thebes on account of the birth of ,bacchus2 because ,oedipus conquers the ,sphinx1 which is nothing but fear of the mother1 he must marry ,jocasta1 his mother1 for the throne and the hand of the widowed queen of ,thebes belonged to him who freed the land from the plague of the ,sphinx4 ,the genealogy of the ,sphinx is rich in allusions to the problem touched upon here4 ,she is a daughter of ,echnida1 a mixed being2 a beautiful maiden above1 a hideous serpent below4 ,this double creature corresponds to the picture of the mother2 above1 the human1 lovely and attractive half2 below1 the horrible animal half1 converted into a fear animal through the incest prohibition4 ,echnida is derived from the ,all-mother1 the mother ,earth1 ,gaea1 who1 with ,tartaros1 the personified underworld 7the place of horrors71 brought her forth4 ,echnida herself is the mother of all terrors1 of the ,chimaera1 ,scylla1 ,gorgo1 of the horrible ,cerberus1 of the ,nemean ,lion1 and of the eagle who devoured the liver of ,prometheus2 besides this she gave birth to a number of dragons4 ,one of her sons is ,orthrus1 the dog of the monstrous ,geryon1 who was killed by ,hercules4 ,with this dog1 her son1 ,echnida1 in incestuous intercourse1 produced the ,sphinx4 ,these materials will suffice to characterize that amount of libido which led to the ,sphinx symbol4 ,if1 in spite of the lack of subjective material1 we may venture to draw an inference from the ,sphinx symbol of our author1 we must say that the ,sphinx represents an original incestuous amount of libido detached from the bond to the mother4 ,perhaps it is better to postpone this conclusion until we have examined the following visions4 ,after ,miss ,miller had concentrated herself again1 the vision developed further3 8,suddenly an ,aztec appeared1 absolutely clear in every detail2 the hands spread open1 with large fingers1 the head in profile1 armored1 headdress similar to the feather ornaments of the ,american ,indian4 ,the whole was somewhat suggestive of ,mexican sculpture40 ,the ancient ,egyptian character of the ,sphinx is replaced here by ,american antiquity--by the ,aztec4 ,the essential idea is neither ,egypt nor ,mexico1 for the two could not be interchanged2 but it is the subjective factor which the dreamer produces from her own past4 ,i have frequently observed in the analysis of ,americans that certain unconscious complexes1 i4e4 repressed sexuality1 are represented by the symbol of a ,negro or an ,indian2 for example1 when a ,european tells in his dream1 8,then came a ragged1 dirty individual10 for ,americans and for those who live in the tropics it is a ,negro4 ,when with ,europeans it is a vagabond or a criminal1 with ,americans it is a ,negro or an ,indian which represents the individual's own repressed sexual personality1 and the one considered inferior4 ,it is also desirable to go into the particulars of this vision1 as there are various things worthy of notice4 ,the feather cap1 which naturally had to consist of eagles' feathers1 is a sort of magic charm4 ,the hero assumes at the same time something of the sun-like character of this bird when he adorns himself with its feathers1 just as the courage and strength of the enemy are appropriated in swallowing his heart or taking his scalp4 ,at the same time1 the feather crest is a crown which is equivalent to the rays of the sun4 ,the historical importance of the ,sun identification has been seen in the first part4#cea ,especial interest attaches to the hand1 which is described as 8open10 and the fingers1 which are described as 8large40 ,it is significant that it is the hand upon which the distinct emphasis falls4 ,one might rather have expected a description of the facial expression4 ,it is well known that the gesture of the hand is significant2 unfortunately1 we know nothing about that here4 ,nevertheless1 a parallel phantasy might be mentioned1 which also puts the emphasis upon hands4 ,a patient in a hypnagogic condition saw his mother painted on a wall1 like a painting in a ,byzantine church4 ,she held one hand up1 open wide1 with fingers spread apart4 ,the fingers were very large1 swollen into knobs on the ends1 and each surrounded by a small halo4 ,the immediate association with this picture was the fingers of a frog with sucking discs at the ends4 ,then the similarity to the penis4 ,the ancient setting of this mother picture is also of importance4 ,evidently the hand had1 in this phantasy1 a phallic meaning4 ,this interpretation was confirmed by a further very remarkable phantasy of the same patient4 ,he saw something like a 8sky-rocket0 ascending from his mother's hand1 which at a closer survey becomes a shining bird with golden wings1 a golden pheasant1 as it then occurs to his mind4 ,we have seen in the previous chapter that the hand has actually a phallic1 generative meaning1 and that this meaning plays a great part in the production of fire4 ,in connection with this phantasy1 there is but one observation to make3 fire was bored with the hand2 therefore it comes from the hand2 ,agni1 the fire1 was worshipped as a golden-winged bird4#ceb ,it is extremely significant that it is the mother's hand4 ,i must deny myself the temptation to enter more deeply into this4 ,let it be sufficient to have pointed out the possible significance of the hand of the ,aztec by means of these parallel hand phantasies4 ,we have mentioned the mother suggestively with the ,sphinx4 ,the ,aztec taking the place of the ,sphinx points1 through his suggestive hand1 to parallel phantasies in which the phallic hand really belongs to the mother4 ,likewise we encounter an antique setting in parallel phantasies4 ,the significance of the antique1 which experience has shown to be the symbol for 8infantile10 is confirmed by ,miss ,miller in this connection in the annotation to her phantasies1 for she says3 8,in my childhood1 ,i took a special interest in the ,aztec fragments and in the history of ,peru and of the ,incas40 ,through the two analyses of children which have been published we have attained an insight into the child's small world1 and have seen what burning interests and questions secretly surround the parents1 and that the parents are1 for a long time1 the objects of the greatest interest4#cec ,we are1 therefore1 justified in suspecting that the antique setting applies to the 8ancients10 that is to say1 the parents1 and that consequently this ,aztec has something of the father or mother in himself4 ,up to this time indirect hints point only to the mother1 which is nothing remarkable in an ,american girl1 because ,americans1 as a result of the extreme detachment from the father1 are characterized by a most enormous mother complex1 which again is connected with the especial social position of woman in the ,united ,states4 ,this position brings about a special masculinity among capable women1 which easily makes possible the symbolizing into a masculine figure4#ced ,after this vision1 ,miss ,miller felt that a name formed itself 8bit by bit10 which seemed to belong to this ,aztec--8the son of an ,inca of ,peru40 ,the name is 8,chi-wan-to-pel40 ,as the author intimated1 something similar to this belonged to her childish reminiscences4 ,the act of naming is1 like baptism1 something exceedingly important for the creation of a personality1 because1 since olden times1 a magic power has been attributed to the name1 with which1 for example1 the spirit of the dead can be conjured4 ,to know the name of any one means1 in mythology1 to have power over that one4 ,as a well-known example ,i mention the fairy tale of 8,rumpelstilzchen40 ,in an ,egyptian myth1 ,isis robs the ,sun god ,r permanently of his power by compelling him to tell her his real name4 ,therefore1 to give a name means to give power1 invest with a definite personality4#cee ,the author observed1 in regard to the name itself1 that it reminded her very much of the impressive name ,popocatepetl1 a name which belongs to unforgettable school memories1 and1 to the greatest indignation of the patient1 very often emerges in an analysis in a dream or phantasy and brings with it that same old joke which one heard in school1 told oneself and later again forgot4 ,although one might hesitate to consider this unhallowed joke as of psychologic importance1 still one must inquire for the reason of its being4 ,one must also put1 as a counter question1 ,why is it always ,popocatepetl and not the neighboring ,iztaccihuatl1 or the even higher and just as clear ,orizaba8 ,the last has certainly the more beautiful and more easily pronounced name4 ,popocatepetl is impressive because of its onomatopoetic name4 ,in ,english the word is 8to pop0 7popgun71 which is here considered as onomatopoesy2 in ,german the words are ,hinterpommern1 ,pumpernickel2 ,bombe2 ,petarde 7le pet flatus74 ,the frequent ,german word ,popo 7,podex7 does not indeed exist in ,english1 but flatus is designated as 8to poop0 in childish speech4 ,the act of defecation is often designated as 8to pop40 ,a joking name for the posterior part is 8the bum40 7,poop also means the rear end of a ship47 ,in ,french1 pouf6 is onomatopoetic2 pouffer platzen 7to explode71 la poupe rear end of ship1 le poupard the baby in arms1 la poupe doll4 ,poupon is a pet name for a chubby-faced child4 ,in ,dutch pop1 ,german ,puppe and ,latin puppis doll2 in ,plautus1 however1 it is also used jokingly for the posterior part of the body2 pupus means child2 pupula girl1 little dollie4 ,the ,greek word designates a cracking1 snapping or blowing sound4 ,it is used of kissing2 by ,theocritus also of the associated noise of flute blowing4 ,the etymologic parallels show a remarkable relationship between the part of the body in question and the child4 ,this relationship we will mention here1 only to let it drop at once1 as this question will claim our attention later4 ,one of my patients in his childhood had always connected the act of defecation with a phantasy that his posterior was a volcano and a violent eruption took place1 explosion of gases and gushings forth of lava4 ,the terms for the elemental occurrences of nature are originally not at all poetical2 one thinks1 for example1 of the beautiful phenomenon of the meteor1 which the ,german language most unpoetically calls 8,sternschnuppe0 7the smouldering wick of a star74 ,certain ,south ,american ,indians call the shooting star the 8urine of the stars40 ,according to the principle of the least resistance1 expressions are taken from the nearest source available4 7,for example1 the transference of the metonymic expression of urination as ,schiffens1 8to rain407 ,now it seems to be very obscure why the mystical figure of ,chiwantopel1 whom ,miss ,miller1 in a note1 compares to the control spirit of the spiritualistic medium1#cef is found in such a disreputable neighborhood that his nature 7name7 was brought into relation with this particular part of the body4 ,in order to understand this possibility1 we must realize that when we produce from the unconscious the first to be brought forth is the infantile material long lost in memory4 ,one must1 therefore1 take the point of view of that time in which this infantile material was still on the surface4 ,if now a much-honored object is related in the unconscious to the anus1 then one must conclude that something of a high valuation was expressed thereby4 ,the question is only whether this corresponds to the psychology of the child4 ,before we enter upon this question1 it must be stated that the anal region is very closely connected with veneration4 ,one thinks of the traditional fces of the ,great ,mogul4 ,an ,oriental tale has the same to say of ,christian knights1 who anointed themselves with the excrement of the pope and cardinals in order to make themselves formidable4 ,a patient who is characterized by a special veneration for her father had a phantasy that she saw her father sitting upon the toilet in a dignified manner1 and people going past greeted him effusively4#ceg ,the association of the anal relations by no means excludes high valuation or esteem1 as is shown by these examples1 and as is easily seen from the intimate connection of fces and gold4#ceh ,here the most worthless comes into the closest relation with the most valuable4 ,this also happens in religious valuations4 ,i discovered 7at that time to my great astonishment7 that a young patient1 very religiously trained1 represented in a dream the ,crucified on the bottom of a blue-flowered chamber pot1 namely1 in the form of excrements4 ,the contrast is so enormous that one must assume that the valuations of childhood must indeed be very different from ours4 ,this is actually the truth4 ,children bring to the act of defecation and the products of this an esteem and interest#cei which later on is possible only to the hypochondriac4 ,we do not comprehend this interest until we learn that the child very early connects with it a theory of propagation4#cfj ,the libido afflux probably accounts for the enormous interest in this act4 ,the child sees that this is the way in which something is produced1 in which something comes out4 ,the same child whom ,i reported in the little brochure 8ber ,konflikte der kindlichen ,seele10 and who had a well-developed anal theory of birth1 like little ,hans1 whom ,freud made known to us1 later contracted a habit of staying a long time on the toilet4 ,once the father grew impatient1 went to the toilet and called1 8,do come out of there2 what are you making80 ,whereupon the answer came from within1 8,a little wagon and two ponies40 ,the child was making a little wagon and two ponies1 that is to say1 things which at that time she especially wished for4 ,in this way one can make what one wishes1 and the thing made is the thing wished for4 ,the child wishes earnestly for a doll or1 at heart1 for a real child4 7,that is1 the child practised for his future biological task1 and in the way in which everything in general is produced he made the doll#cfa himself as representative of the child or of the thing wished for in general4#cfb7 ,from a patient ,i have learned a parallel phantasy of her childhood4 ,in the toilet there was a crevice in the wall4 ,she phantasied that from this crevice a fairy would come out and present her with everything for which she wished4 ,the 8locus0 is known to be the place of dreams where much was wished for and created which later would no longer be suspected of having this place of origin4 ,a pathological phantasy in place here is told us by ,lombroso1#cfc concerning two insane artists4 ,each of them considered himself ,god and the ruler of the world4 ,they created or produced the world by making it come forth from the rectum1 just as the egg of birds originates in the egg canal4 ,one of these two artists was endowed with a true artistic sense4 ,he painted a picture in which he was just in the act of creation2 the world came forth from his anus2 the membrum was in full erection2 he was naked1 surrounded by women1 and with all insignia of his power4 ,the excrement is in a certain sense the thing wished for1 and on that account it receives the corresponding valuation4 ,when ,i first understood this connection1 an observation made long ago1 and which disturbed me greatly because ,i never rightly understood it1 became clear to me4 ,it concerned an educated patient who1 under very tragic circumstances1 had to be separated from her husband and child1 and was brought into the insane asylum4 ,she exhibited a typical apathy and slovenliness which was considered as affective mental deterioration4 ,even at that time ,i doubted this deterioration1 and was inclined to regard it as a secondary adjustment4 ,i took especial pains to ascertain how ,i could discover the existence of the affect in this case4 ,finally1 after more than three hours' hard work1 ,i succeeded in finding a train of thought which suddenly brought the patient into a completely adequate and therefore strongly emotional state4 ,at this moment the affective connection with her was completely restablished4 ,that happened in the forenoon4 ,when ,i returned at the appointed time in the evening to the ward to see her she had1 for my reception1 smeared herself from head to foot with excrement1 and cried laughingly1 8,do ,i please you so80 ,she had never done that before2 it was plainly destined for me4 ,the impression which ,i received was one of a personal affront and1 as a result of this1 ,i was convinced for years after of the affective deterioration of such cases4 ,now we understand this act as an infantile ceremony of welcome or a declaration of love4 ,the origin of ,chiwantopel1 that is to say1 an unconscious personality1 therefore means1 in the sense of the previous explanation1 8,i make1 produce1 invent him myself40 ,it is a sort of human creation or birth by the anal route4 ,the first people were made from excrement1 potter's earth1 or clay4 ,the ,latin lutum1 which really means 8moistened earth10 also has the transferred meaning of dirt4 ,in ,plautus it is even a term of abuse1 something like 8,you scum40 ,the birth from the anus also reminds us of the motive of 8throwing behind oneself40 ,a well-known example is the oracular command1 which ,deucalion and ,pyrrha1 who were the only survivors from the great flood1 received4 ,they were to throw behind them the bones of the great mother4 ,they then threw behind them stones1 from which mankind sprang4 ,according to a tradition1 the ,dactyli in a similar manner sprang from dust1 which the nymph ,anchiale threw behind her4 ,there is also humorous significance attached to the anal products4 ,the excrements are often considered in popular humor as a monument or memorial 7which plays a special part in regard to the criminal in the form of grumus merd72 every one knows the humorous story of the man who1 led by the spirit through labyrinthian passages to a hidden treasure1 after he had shed all his pieces of clothing1 deposited excrement as a last guide post on his road4 ,in a more distant past a sign of this kind possessed as great a significance as the dung of animals to indicate the direction taken4 ,simple monuments 78little stone figures07 have taken the place of this perishable mark4 ,it is noteworthy that ,miss ,miller quotes another case1 where a name suddenly obtruded itself1 parallel to the emerging into consciousness of ,chiwantopel1 namely1 ,a-ha-ma-ra-ma1 with the feeling that it dealt with something ,assyrian4#cfd ,as a possible source of this1 there occurred to her 8,asurabama1 who made cuneiform bricks10#cfe those imperishable documents made from clay3 the monuments of the most ancient history4 ,if it were not emphasized that the bricks are 8cuneiform10 then it might mean ambiguously 8wedged-shaped bricks10 which is more suggestive of our interpretation than that of the author4 ,miss ,miller remarks that besides the name 8,asurabama0 she also thought of 8,ahasuerus0 or 8,ahasverus40 ,this phantasy leads to a very different aspect of the problem of the unconscious personality4 ,while the previous materials betrayed to us something of the infantile theory of creation1 this phantasy opens up a vista into the dynamics of the unconscious creation of personality4 ,ahasver is1 as is well known1 the ,wandering ,jew2 he is characterized by endless and restless wanderings until the end of the world4 ,the fact that the author has thought of this particular name justifies us in following this trail4 ,the legend of ,ahasver1 the first literary traces of which belong to the thirteenth century1 seems to be of ,occidental origin1 and belongs to those ideas which possess indestructible vital energy4 ,the figure of the ,wandering ,jew has undergone more literary elaboration than the figure of ,faust1 and nearly all of this work belongs to the last century4 ,if the figure is not called ,ahasver1 still it is there under another name1 perhaps as ,count of ,st4 ,germain1 the mysterious ,rosicrucian1 whose immortality was assured1 and whose temporary residence 7the land7 was equally known4#cff ,although the stories about ,ahasver cannot be traced back any earlier than the thirteenth century1 the oral tradition can reach back considerably further1 and it is not an impossibility that a bridge to the ,orient exists4 ,there is the parallel figure of ,chidr1 or 8al ,chadir10 the 8ever-youthful ,chidher0 celebrated in song by ,rueckert4 ,the legend is purely ,islamitic4 ,the peculiar feature1 however1 is that ,chidher is not only a saint1 but in ,sufic circles#cfg rises even to divine significance4 ,in view of the severe monotheism of ,islam1 one is inclined to think of ,chidher as a pre-,islamitic ,arabian divinity who would hardly be officially recognized by the new religion1 but might have been tolerated on political grounds4 ,but there is nothing to prove that4 ,the first traces of ,chidher are found in the commentaries of the ,koran1 ,buchri and ,tabare and in a commentary to a noteworthy passage of the eighteenth sura of the ,koran4 ,the eighteenth sura is entitled 8the cave10 that is1 after the cave of the seven sleepers1 who1 according to the legend1 slept there for #cji years1 and thus escaped persecution1 and awoke in a new era4 ,their legend is recounted in the eighteenth sura1 and divers reflections were associated with it4 ,the wish-fulfilment idea of the legend is very clear4 ,the mystic material for it is the immutable model of the ,sun's course4 ,the ,sun sets periodically1 but does not die4 ,it hides in the womb of the sea or in a subterranean cave1#cfh and in the morning is 8born again10 complete4 ,the language in which this astronomic occurrence is clothed is one of clear symbolism2 the ,sun returns into the mother's womb1 and after some time is again born4 ,of course1 this event is properly an incestuous act1 of which1 in mythology1 clear traces are still retained1 not the least of which is the circumstance that the dying and resurrected gods are the lovers of their own mothers or have generated themselves through their own mothers4 ,christ as the 8,god becoming flesh0 has generated himself through ,mary2 ,mithra has done the same4 ,these ,gods are unmistakable ,sun-gods1 for the ,sun also does this1 in order to again renew himself4 ,naturally1 it is not to be assumed that astronomy came first and these conceptions of gods afterwards2 the process was1 as always1 inverted1 and it is even true that primitive magic charms of rebirth1 baptism1 superstitious usages of all sorts1 concerning the cure of the sick1 etc41 were projected into the heavens4 ,these youths were born from the cave 7the womb of mother earth71 like the ,sun-gods1 in a new era1 and this was the way they vanquished death4 ,in this far they were immortal4 ,it is now interesting to see how the ,koran comes1 after long ethical contemplations in the course of the same sura1 to the following passage1 which is of especial significance for the origin of the ,chidher myth4 ,for this reason ,i quote the ,koran literally3 8,remember when ,moses said to his servant1 #8,i will not stop till ,i reach the confluence of the two seas1 or for eighty years will ,i journey on4' 8,but when they reached their confluence they forgot their fish1 and it took its way in the sea at will4 8,and when they had passed on1 ,moses said to his servant1 #8,bring us our morning meal1 for now we have incurred weariness from this our journey4' 8,he said1 #8,what thinkest thou8 ,when we repaired to the rock for rest1 then verily ,i forgot the fish2 and none but ,satan made me forget it1 so as not to mention it2 and it hath taken its way in the sea in a wondrous sort4' 8,he said1 #8,it is this we were in quest of4' ,so they both went back retracing their footsteps4 8,then found they one of our servants to whom we had vouchsafed our mercy1 and whom we had instructed with our knowledge2#cfi 8,moses said to him1 #8,shall ,i follow thee that thou teach me1 for guidance of that which thou hast been taught8' 8,he said1 #8,verily1 thou canst by no means have patience with me2 and how canst thou be patient in matters whose meaning thou comprehendest not8'0--,trans4 ,rodwell1 page #ahh4 ,moses now accompanies the mysterious servant of ,god1 who does divers things which ,moses cannot comprehend2 finally1 the ,unknown takes leave of ,moses1 and speaks to him as follows3 8,they will ask thee of ,dhoulkarnein 7the two-horned74#cgj ,say3 #8,i will recite to you an account of him4' 8,verily1 we established his power upon the earth and we gave him a means to accomplish every end1 so he followed his way2 8,until when he reached the setting of the sun1 he found it to set in a miry forest2 and hard by1 he found a people44440 ,now follows a moral reflection2 then the narrative continues3 8,then he followed his course further until he came to the place where the sun rises44440 ,if now we wish to know who is the unknown servant of ,god1 we are told in this passage he is ,dhulqarnein1 ,alexander1 the ,sun2 he goes to the place of setting and he goes to the place of rising4 ,the passage about the unknown servant of ,god is explained by the commentaries in a well-defined legend4 ,the servant is ,chidher1 8the verdant one10 the never-tiring wanderer1 who roams for hundreds and thousands of years over lands and seas1 the teacher and counsellor of pious men2 the one wise in divine knowledge--the immortal4#cga ,the authority of the ,tabari associates ,chidher with ,dhulqarnein2 ,chidher is said to have reached the 8stream of life0 as a follower of ,alexander1 and both unwittingly had drunk of it1 so that they became immortal4 ,moreover1 ,chidher is identified by the old commentators with ,elias1 who also did not die1 but who was taken to ,heaven in a fiery chariot4 ,elias is ,helios4#cgb ,it is to be observed that ,ahasver also owes his existence to an obscure place in the holy ,christian scriptures4 ,this place is to be found in ,matthew xvi3#bh4 ,first comes the scene where ,christ appoints ,peter as the rock of his church1 and nominates him the governor of his power4#cgc ,after that follows the prophecy of his death1 and then comes the passage3 8,verily1 ,i say unto you1 there be some standing here1 which shall not taste of death till they see the ,son of ,man coming in his kingdom40 ,here follows the scene of the transfiguration3 8,and was transfigured before them3 and his face did shine as the sun1 and his raiment was white as the light4 8,and behold there appeared unto them ,moses and ,elias talking with him4 8,then answered ,peter and said unto ,jesus1 #8,lord1 it is good for us to be here2 if thou wilt1 let us make here three tabernacles2 one for thee and one for ,moses and one for ,elias4'0#cgd ,from these passages it appears that ,christ stands on the same plane as ,elias1 without being identified with him1#cge although the people consider him as ,elias4 ,the ascension places ,christ as identical with ,elias4 ,the prophecy of ,christ shows that there exist aside from himself one or more immortals who shall not die until ,parousai4 ,according to ,john xxi3 #bbnd verse1 the boy ,john was considered as one of these immortals1 and in the legend he is1 in fact1 not dead but merely sleeping in the ground until ,parousai1 and breathes so that the dust swirls round his grave4#cgf ,as is evident1 there are passable bridges from ,christ by way of ,elias to ,chidher and ,ahasuerus4 ,it is said in an account of this legend#cgg that ,dhulqarnein led his friend ,chidher to the 8source of life0 in order to have him drink of immortality4#cgh ,alexander also bathed in the stream of life and performed the ritual ablutions4 ,as ,i previously mentioned in a footnote1 according to ,matthew xvii3 #abth verse1 ,john the ,baptist is ,elias1 therefore primarily identical with ,chidher4 ,now1 however1 it is to be noted that in the ,arabian legend ,chidher appears rather as a companion or accompanied 7,chidher with ,dhulqarnein or with ,elias1 8like unto them02 or identified with them#cgi74 ,there are therefore1 two similar figures who resemble each other1 but who1 nevertheless1 are distinct4 ,the analogous situation in the ,christian legend is found in the scene by the ,jordan where ,john leads ,christ to the 8source of life40 ,christ is there1 the subordinate1 ,john the superior1 similar to ,dhulqarnein and ,chidher1 or ,chidher and ,moses1 also ,elias4 ,the latter relation especially is such that ,vollers compares ,chidher and ,elias1 on the one side1 with ,gilgamesh and his mortal brother ,eabani2 on the other side1 with the ,dioscuri1 one of whom is immortal1 the other mortal4 ,this relation is also found in ,christ and ,john the ,baptist1#chj on the one hand1 and ,christ and ,peter1 on the other4 ,the last-named parallel only finds its explanation through comparison with the ,mithraic mysteries1 where the esoteric contents are revealed to us through monuments4 ,upon the ,mithraic marble relief of ,klagenfurt#cha it is represented how with a halo ,mithra crowns ,helios1 who either kneels before him or else floats up to him from below4 ,mithra is represented on a ,mithraic monument of ,osterburken as holding in his right hand the shoulder of the mystic ox above ,helios1 who stands bowed down before him1 the left hand resting on a sword hilt4 ,a crown lies between them on the ground4 ,cumont observes about this scene that it probably represents the divine prototype of the ceremony of the initiation into the degree of ,miles1 in which a sword and a crown were conferred upon the mystic4 ,helios is1 therefore1 appointed the ,miles of ,mithra4 ,in a general way1 ,mithra seems to occupy the rle of patron to ,helios1 which reminds us of the boldness of ,hercules towards ,helios4 ,upon his journey towards ,geryon1 ,helios burns too hotly2 ,hercules1 full of anger1 threatens him with his never-failing arrows4 ,therefore1 ,helios is compelled to yield1 and lends to the hero his ,sun ship1 with which he was accustomed to journey across the sea4 ,thus ,hercules returns to ,erythia1 to the cattle herds of ,geryon4#chb ,on the monument at ,klagenfurt1 ,mithra is furthermore represented pressing ,helios's hand1 either in farewell or as a ratification4 ,in a further scene ,mithra mounts the ,chariot of ,helios1 either for the ascension or the 8,sea ,journey40#chc ,cumont is of the opinion that ,mithra gives to ,helios a sort of ceremonious investiture and consecrates him with his divine power by crowning him with his own hands4 ,this relation corresponds to that of ,christ to ,peter4 ,peter1 through his symbol1 the cock1 has the character of a sun-god4 ,after the ascension 7or sea journey7 of ,christ1 he is the visible pontiff of the divinity2 he suffers1 therefore1 the same death 7crucifixion7 as ,christ1 and becomes the great ,roman deity 7,sol invictus71 the conquering1 triumphant ,church itself1 embodied in the ,pope4 ,in the scene of ,malchus he is always shown as the miles of ,christ1 to whom the sword is granted1 and as the rock upon which the ,church is founded4 ,the crown#chd is also given to him who possesses the power to bind and to set free4 ,thus1 ,christ1 like the ,sun1 is the visible ,god1 whereas the ,pope1 like the heir of the ,roman ,csars1 is solis invicti comes4 ,the setting sun appoints a successor whom he invests with the power of the sun4#che ,dhulqarnein gives ,chidher eternal life4 ,chidher communicates his wisdom to ,moses4#chf ,there even exists a report according to which the forgetful servant of ,joshua drinks from the well of life1 whereupon he becomes immortal1 and is placed in a ship by ,chidher and ,moses1 as a punishment1 and is cast out to sea1 once more a fragment of a sun myth1 the motive of the 8sea journey40#chg ,the primitive symbol1 which designates that portion of the ,zodiac in which the ,sun1 with the ,winter ,solstice1 again enters upon the yearly course1 is the goat1 fish sign1 the 4 ,the ,sun mounts like a goat to the highest mountain1 and later goes into the water as a fish4 ,the fish is the symbol of the child1#chh for the child before his birth lives in the water like a fish1 and the ,sun1 because it plunges into the sea1 becomes equally child and fish4 ,the fish1 however1 is also a phallic symbol1#chi also a symbol for the woman4#cij ,briefly stated1 the fish is a libido symbol1 and1 indeed1 as it seems predominately for the renewal of the libido4 ,the journey of ,moses with his servant is a life-journey 7eighty years74 ,they grow old and lose their life force 7libido71 that is1 they lose the fish which 8pursues its course in a marvellous manner to the sea10 which means the setting of the sun4 ,when the two notice their loss1 they discover at the place where the 8source of life0 is found 7where the dead fish revived and sprang into the sea7 ,chidher wrapped in his mantle1#cia sitting on the ground4 ,according to another version1 he sat on an island in the sea1 or 8in the wettest place on earth10 that is1 he was just born from the maternal depths4 ,where the fish vanished ,chidher1 8the verdant one10 was born as a 8son of the deep waters10 his head veiled1 a ,cabir1 a proclaimer of divine wisdom2 the old ,babylonian ,oannes-,ea1 who was represented in the form of a fish1 and daily came from the sea as a fish to teach the people wisdom4#cib ,his name was brought into connection with ,john's4 ,with the rising of the renewed sun all that lived in darkness1 as water-animal or fish1 surrounded by all terrors of night and death1#cic became as the shining fiery firmament of the day4 ,thus the words of ,john the ,baptist#cid gain especial meaning3 8,i indeed baptize you with water unto repentance1 but he that cometh after me is mightier than ,i1 whose shoes ,i am not worthy to bear2 he shall baptize you with the ,holy ,ghost and with fire40 ,with ,vollers we may also compare ,chidher and ,elias 7,moses and his servant ,joshua7 with ,gilgamesh and his brother ,eabani4 ,gilgamesh wandered through the world1 driven by anxiety and longing1 to find immortality4 ,his path led him across the seas to the wise ,utnapishtim 7,noah71 who knew how to cross the waters of death4 ,there ,gilgamesh had to dive down to the bottom of the sea for the magical herb which was to lead him back to the land of men4 ,when he had come again to his native land a serpent stole the magic plant from him 7the fish again slid into the sea74 ,but on the return from the land of the blessed an immortal mariner accompanied him1 who1 banished by a curse of ,utnapishtim1 was forbidden to return to the land of the blessed4 ,gilgamesh's journey had lost its purpose on account of the loss of the magic herb2 instead he is accompanied by an immortal1 whose fate1 indeed1 we cannot learn from the fragments of the epic4 ,this banished immortal is the model for ,ahasver1 as ,jensen#cie aptly remarked4 ,again we encounter the motive of the ,dioscuri1 mortal and immortal1 setting and rising sun4 ,this motive is also represented as if projected from the hero4 ,the ,sacrificium ,mithriacum 7the sacrifice of the bull7 is in its religious representation very often flanked by the two ,dadophores1 ,cautes and ,cautopates1 one with a raised and the other with a lowered torch4 ,they represent brothers who reveal their character through the symbolic position of the torch4 ,cumont connects them1 not without meaning1 with the sepulchral 8erotes0 who as genii with the reversed torches have traditional meaning4 ,the one is supposed to stand for death and the other for life4 ,i cannot refrain from mentioning the similarity between the ,sacrificium ,mithriacum 7where the sacrificed bull in the centre is flanked on both sides by ,dadophores7 to the ,christian sacrifice of the lamb 7ram74 ,the ,crucified is also traditionally flanked by the two thieves1 one of whom ascends to ,paradise1 while the other descends to ,hell4#cif ,the idea of the mortal and the immortal seems to have passed also into the ,christian worship4 ,semitic gods are often represented as flanked by two ,paredroi2 for example1 ,baal of ,edessa1 accompanied by ,aziz and ,monimoz 7,baal as the ,sun1 accompanied by ,mars and ,mercury1 as expressed in astronomical teachings74 ,according to the ,chaldean view1 the gods are grouped into triads4 ,in this circle of ideas belongs also the ,trinity1 the idea of the triune ,god1 in which ,christ must be considered in his unity with the ,father and the ,holy ,ghost4 ,so1 too1 do the two thieves belong inwardly to ,christ4 ,the two ,dadophores are1 as ,cumont points out1 nothing but offshoots#cig from the chief figure of ,mithra1 to whom belongs a mysterious threefold character4 ,according to an account of ,dionysus ,areopagita1 the magicians celebrated a festival1 8 40#cihcii ,an observation likewise referring to the ,trinity is made by ,plutarch concerning ,ormuzd3 4#djj ,the ,trinity1 as three different states of the unity1 is also a ,christian thought4 ,in the very first place this suggests a sun myth4 ,an observation by ,macrobius #a3ah seems to lend support to this idea3 8,h autem tatum diversitates ad solem referuntur1 ut parvulus videatur hiemali solstitio1 qualem ,aegyptii proferunt ex adyto die certa1 444 quinoctio vernali figura iuvenis ornatur4 ,postea statuitur tas ejus plenissima effigie barb solstitio stivo 444 exunde per diminutiones veluti senescenti quarta forma deus figuratur40#djadjb ,as ,cumont observes1 ,cautes and ,cautapates occasionally carry in their hands the head of a bull1 and a scorpion4#djc ,taurus and ,scorpio are equinoctial signs1 which clearly indicate that the sacrificial scene refers primarily to the ,sun cycle2 the rising ,sun1 which sacrifices itself at the summer solstice1 and the setting ,sun4 ,in the sacrificial scene the symbol of the rising and setting ,sun was not easily represented2 therefore1 this idea was removed from the sacrificial image4 ,we have pointed out above that the ,dioscuri represent a similar idea1 although in a somewhat different form2 the one sun is always mortal1 the other immortal4 ,as this entire sun mythology is merely a psychologic projection to the heavens1 the fundamental thesis probably is as follows2 just as man consists of a mortal and immortal part1 so the sun is a pair of brothers1#djd one being mortal1 the other immortal4 ,this thought lies at the basis of all theology in general4 ,man is1 indeed1 mortal1 but there are some who are immortal1 or there is something in us which is immortal4 ,thus the gods1 8a ,chidher or a ,st4 ,germain10 are our immortal part1 which1 though incomprehensible1 dwells among us somewhere4 ,comparison with the sun teaches us over and over again that the gods are libido4 ,it is that part of us which is immortal1 since it represents that bond through which we feel that in the race we are never extinguished4#dje ,it is life from the life of mankind4 ,its springs1 which well up from the depths of the unconscious1 come1 as does our life in general1 from the root of the whole of humanity1 since we are indeed only a twig broken off from the mother and transplanted4 ,since the divine in us is the libido1#djf we must not wonder that we have taken along with us in our theology ancient representations from olden times1 which give the triune figure to the ,god4 ,we have taken this #djg from the phallic symbolism1 the originality of which may well be uncontested4#djh ,the male genitals are the basis for this ,trinity4 ,it is an anatomical fact that one testicle is generally placed somewhat higher than the other1 and it is also a very old1 but1 nevertheless1 still surviving1 superstition that one testicle generates a boy and the other a girl4#dji ,a late ,babylonian bas-relief from ,lajard's#daj collection seems to be in accordance with this view4 ,in the middle of the image stands an androgynous god 7masculine and feminine face#daa72 upon the right1 male side1 is found a serpent1 with a sun halo round its head2 upon the left1 female side1 there is also a serpent1 with the moon above its head4 ,above the head of the god there are three stars4 ,this ensemble would seem to confirm the ,trinity#dab of the representation4 ,the ,sun serpent at the right side is male2 the serpent at the left side is female 7signified by the moon74 ,this image possesses a symbolic sexual suffix1 which makes the sexual significance of the whole obtrusive4 ,upon the male side a rhomb is found--a favorite symbol of the female genitals2 upon the female side there is a wheel or felly4 ,a wheel always refers to the ,sun1 but the spokes are thickened and enlarged at the ends1 which suggests phallic symbolism4 ,it seems to be a phallic wheel1 which was not unknown in antiquity4 ,there are obscene bas-reliefs where ,cupid turns a wheel of nothing but phalli4#dac ,it is not only the serpent which suggests the phallic significance of the ,sun2 ,i quote one especially marked case1 from an abundance of proof4 ,in the antique collection at ,verona ,i discovered a late ,roman mystic inscription in which are the following representations3 ,illustration ,these symbols are easily read3 ,sun--,phallus1 ,moon--,vagina 7,uterus74 ,this interpretation is confirmed by another figure of the same collection4 ,there the same representation is found1 only the vessel#dad is replaced by the figure of a woman4 ,the impressions on coins1 where in the middle a palm is seen encoiled by a snake1 flanked by two stones 7testicles71 or else in the middle a stone encircled by a snake2 to the right a palm1 to the left a shell 7female genitals#dae71 should be interpreted in a similar manner4 ,in ,lajard's 8,researches0 78,the ,cult of ,venus07 there is a coin of ,perga1 where ,artemis of ,perga is represented by a conical stone 7phallic7 flanked by a man 7claimed to be ,men7 and by a female figure 7claimed to be ,artemis74 ,men 7the so-called ,lunus7 is found upon an ,attic bas-relief apparently with the spear but fundamentally a sceptre with a phallic significance1 flanked by ,pan with a club 7phallus7 and a female figure4#daf ,the traditional representation of the ,crucified flanked by ,john and ,mary is closely associated with this circle of ideas1 precisely as is the ,crucified with the thieves4 ,from this we see how1 beside the ,sun1 there emerges again and again the much more primitive comparison of the libido with the phallus4 ,an especial trace still deserves mention here4 ,the ,dadophor ,cautapates1 who represents ,mithra1 is also represented with the cock#dag and the pineapple4 ,but these are the attributes of the ,phrygian god ,men1 whose cult was widely diffused4 ,men was represented with ,pileus1#dah the pineapple and the cock1 also in the form of a boy1 just as the ,dadophores are boyish figures4 7,this last-named property relates them with ,men to the ,cabiri47 ,men has a very close connection with ,attis1 the son and lover of ,cybele4 ,in the time of the ,roman ,csars1 ,men and ,attis were entirely identified1 as stated above4 ,attis also wears the ,pileus like ,men1 ,mithra and the ,dadophores4 ,as the son and lover of his mother he again leads us to the source of this religion-creating incest libido1 namely1 to the mother4 ,incest leads logically to ceremonial castration in the ,attic-,cybele cult1 for the ,hero1 driven insane by his mother1 mutilates himself4#dai ,i must at present forego entering more deeply into this matter1 because the incest problem is to be discussed at the close4 ,let this suggestion suffice--that from different directions the analysis of the libido symbolism always leads back again to the mother incest4 ,therefore1 we may surmise that the longing of the libido raised to ,god 7repressed into the unconscious7 is a primitive1 incestuous one which concerns the mother4 ,through renouncing the virility to the first beloved1 the mother1 the feminine element becomes extremely predominant2 hence the strongly androgynous character of the dying and resurrected ,redeemer4 ,that these heroes are nearly always wanderers#dbj is a psychologically clear symbolism4 ,the wandering is a representation of longing1#dba of the ever-restless desire1 which nowhere finds its object1 for1 unknown to itself1 it seeks the lost mother4 ,the wandering association renders the ,sun comparison easily intelligible2 also1 under this aspect1 the heroes always resemble the wandering ,sun1 which seems to justify the fact that the myth of the hero is a sun myth4 ,but the myth of the hero1 however1 is1 as it appears to me1 the myth of our own suffering unconscious1 which has an unquenchable longing for all the deepest sources of our own being2 for the body of the mother1 and through it for communion with infinite life in the countless forms of existence4 ,here ,i must introduce the words of the ,master who has divined the deepest roots of ,faustian longings3 8,unwilling1 ,i reveal a loftier mystery4-- ,in solitude are throned the ,goddesses1 ,no ,space around them1 ,place and ,time still less3 ,only to speak of them embarrasses4 ,they are ,,the ,,mothers6 8,goddesses unknown to ye1 ,the ,mortals1--named by us unwillingly4 ,delve in the deepest depths must thou to reach them3 ',tis thine own fault that we for help beseech them4 8,where is the way8 8,no way6 ,to the ,unreachable1 ,ne'er to be trodden6 ,a way to the ,unbeseechable1 ,never to be besought6 ,art thou prepared8 ,there are no locks1 no latches to be lifted6 ,through endless solitudes shalt thou be drifted6 ,hast thou through solitudes and deserts dared8 ,and hadst thou swum to farthest verge of ocean ,and there the boundless space beheld1 ,still hadst thou seen wave after wave in motion1 ,even though impending doom thy fear compelled4 ,thou hadst seen something--in the beryl dim ,of peace-lulled seas1 the sportive dolphins swim2 ,hadst seen the flying clouds1 sun1 moon and star2 ,nought shalt thou see in endless ,void afar-- ,not hear thy footstep fall1 nor meet ,a stable spot to rest thy feet4 8,here1 take this key6 ,the ,key will scent the true place from all others2 ,follow it down6 #8,twill lead thee to the ,mothers4 8,descend then6 ,i could also say3 ,ascend6 ',twere all the same4 ,escape from the ,created ,to shapeless forms in liberated spaces6 ,enjoy what long ere this was dissipated6 ,there whirls the press1 like clouds on clouds unfolding2 ,then with stretched arm swing high the key thou'rt holding6 8,at last a blazing tripod1#dbb tells thee this1 ,that there the utterly deepest bottom is4 ,its light to thee will then the ,mothers show1 ,some in their seats1 the others stand or go1 ,at their own will3 ,formation1 ,transformation1 ,the ,eternal ,mind's eternal recreation1 ,forms of all ,creatures1--there are floating free4 ,they'll see thee not6 for only wraiths they see4 ,so pluck up heart1--the danger then is great4 ,go to the tripod ere thou hesitate1 ,and touch it with the key40 ,,chapter ,v ,,symbolism ,,of ,,the ,,mother ,,and ,,of ,,rebirth ,the vision following the creation of the hero is described by ,miss ,miller as a 8throng of people40 ,this representation is known to us from dream interpretation as being1 above all1 the symbol of mystery4#dbc ,freud thinks that this choice of symbol is determined on account of its possibility of representing the idea4 ,the bearer of the mystery is placed in opposition to the multitude of the ignorant4 ,the possession of the mystery cuts one off from intercourse with the rest of mankind4 ,for a very complete and smooth rapport with the surroundings is of great importance for the management of the libido and the possession of a subjectively important secret generally creates a great disturbance4 ,it may be said that the whole art of life shrinks to the one problem of how the libido may be freed in the most harmless way possible4 ,therefore1 the neurotic derives special benefit in treatment when he can at last rid himself of his various secrets4 ,the symbol of the crowd of people1 chiefly the streaming and moving mass1 is1 as ,i have often seen1 substituted for the great excitement in the unconscious1 especially in persons who are outwardly calm4 ,the vision of the 8throng0 develops further2 horses emerge2 a battle is fought4 ,with ,silberer1 ,i might accept the significance of this vision as belonging1 first of all1 in the 8functional category10 because1 fundamentally1 the conception of the intermingling crowds is nothing but the symbol of the present onrush of the mass of thought2 likewise the battle1 and possibly the horses1 which illustrate the movement4 ,the deeper significance of the appearance of the horses will be seen for the first time in the further course of our treatment of the mother symbolism4 ,the following vision has a more definite and significantly important character4 ,miss ,miller sees a ,city of ,dreams 78,cit de ,rves074 ,the picture is similar to one she saw a short time before on the cover of a magazine4 ,unfortunately1 we learn nothing further about it4 ,one can easily imagine under this 8,cit de ,rves0 a fulfilled wish dream1 that is to say1 something very beautiful and greatly longed for2 a sort of heavenly ,jerusalem1 as the poet of the ,apocalypse has dreamed it4 ,the city is a maternal symbol1 a woman who fosters the inhabitants as children4 ,it is1 therefore1 intelligible that the two mother goddesses1 ,rhea and ,cybele1 both wear the wall crown4 ,the ,old ,testament treats the cities of ,jerusalem1 ,babel1 etc41 as women 7,isaiah xlvii3#a-e73 8,come down and sit in the dust1 ,o virgin daughter of ,babylon1 sit on the ground3 there is no throne1 ,o daughter of the ,chaldeans2 for thou shalt no more be called tender and delicate4 ,take the millstones and grind meal2 uncover thy locks1 make bare the leg1 uncover the thigh1 pass over the rivers4 ,that thy nakedness shall be uncovered1 yea1 thy shame shall be seen2 sit thou silent1 and get thee into darkness1 ,o daughter of the ,chaldeans2 for thou shalt no more be called the lady of the kingdoms40 ,jeremiah says of ,babel 7,i3#ab73 8,your mother shall be sore confounded2 she that bare you shall be ashamed40 ,strong1 unconquered cities are virgins2 colonies are sons and daughters4 ,cities are also whores4 ,isaiah says of ,tyre 7xxiii3#af73 8,take an harp1 go about the city1 thou harlot2 thou hast been forgotten40 ,and3 8,how does it come to pass that the virtuous city has become an harlot80 ,we come across a similar symbolism in the myth of ,ogyges1 the mythical king who rules in ,egyptian ,thebes and whose wife was appropriately named ,thebe4 ,the ,botian ,thebes founded by ,cadmus received on that account a surname1 8,ogygian40 ,this surname was also given to the great flood1 as it was called 8,ogygian0 because it occurred under ,ogyges4 ,this coincidence will be found later on to be hardly accidental4 ,the fact that the city and the wife of ,ogyges bear the same name indicates that somewhere a relation must exist between the city and the woman1 which is not difficult to understand1 for the city is identical with the woman4 ,we meet a similar idea in ,hindoo lore where ,indra appears as the husband of ,urvara1 but ,urvara means 8the fertile land40 ,in a similar way the occupancy of a country by the king was understood as marriage with the ploughed land4 ,similar representations must have prevailed in ,europe as well4 ,princes had to guarantee1 for example1 a good harvest at their accession4 ,the ,swedish ,king ,domaldi was actually killed on account of the failure of the harvest 7,ynglinga sga #ah74 ,in the ,rama sga the hero ,rama marries ,st1 the furrow of the field4#dbd ,to the same group of ideas belongs the ,chinese custom of the ,emperor ploughing a furrow at his ascension to the throne4 ,this idea of the soil being feminine also embraces the idea of continual companionship with the woman1 a physical communication4 ,shiva1 the ,phallic ,god1 is1 like ,mahadeva and ,parwati1 male and female4 ,he has even given one-half of his body to his consort ,parwati as a dwelling place4#dbe ,inman#dbf gives us a drawing of a ,pundite of ,ardanari-,iswara2 one-half of the god is masculine1 the other half feminine1 and the genitals are in continuous cohabitation4 ,the motive of continuous cohabitation is expressed in a well-known lingam symbol1 which is to be found everywhere in ,indian temples2 the base is a female symbol1 and within that is the phallus4#dbg ,the symbol approaches very closely the ,grecian mystic phallic basket and chests4 7,compare with this the ,eleusinian mysteries47 ,the chest or box is here a female symbol1 that is1 the mother's womb4 ,this is a very well-known conception in the old mythologies4#dbh ,the chest1 basket or little basket1 with its precious contents1 was thought of as floating on the water2 a remarkable inversion of the natural fact that the child floats in the amniotic fluid and that this is in the uterus4 ,this inversion brings about a great advantage for sublimation1 for it creates enormous possibilities of application for the myth-weaving phantasy1 that is to say1 for the annexation to the sun cycle4 ,the ,sun floats over the sea like an immortal god1 which every evening is immersed in the maternal water and is born again renewed in the morning4 ,frobenius says3 8,perhaps in connection with the blood-red sunrise1 the idea occurs that here a birth takes place1 the birth of a young son2 the question then arises inevitably1 whence comes the paternity8 ,how has the woman become pregnant8 ,and since this woman symbolizes the same idea as the fish1 which means the sea1 7because we proceed from the assumption that the ,sun descends into the sea as well as arises from it7 thus the curious primitive answer is that this sea has previously swallowed the old ,sun4 ,consequently the resulting myth is1 that the woman 7sea7 has formerly devoured the ,sun and now brings a new ,sun into the world1 and thus she has become pregnant40 ,all these sea-going gods are sun symbols4 ,they are enclosed in a chest or an ark for the 8night journey on the sea0 7,frobenius71 often together with a woman 7again an inversion of the actual situation1 but in support of the motive of continuous cohabitation1 which we have met above74 ,during the night journey on the sea the ,sun-god is enclosed in the mother's womb1 oftentimes threatened by dangers of all kinds4 ,instead of many individual examples1 ,i will content myself with reproducing the scheme which ,frobenius has constructed from numberless myths of this sort3 ,illustration3 ,to devour ,west ,east ,w-,e movement--7sea journey7 ,heat-hair ,to slip out ,to open ,to land ,sea journey ,to set on fire or ,to cut off the heart ,frobenius gives the following legend to illustrate this3 8,a hero is devoured by a water monster in the ,west 7to devour74 ,the animal carries him within him to the ,east 7sea journey74 ,meanwhile1 he kindles a fire in the belly of the monster 7to set on fire7 and since he feels hungry he cuts off a piece of the hanging heart 7to cut off the heart74 ,soon after he notices that the fish glides upon the dry land 7to land72 he immediately begins to cut open the animal from within outwards 7to open7 then he slides out 7to slip out74 ,in the fish's belly1 it had been so hot1 that all his hair had fallen out 7heat-hair74 ,the hero frequently frees all who were previously devoured 7to devour all7 and all now slide out 7slip out740 ,a very close parallel is ,noah's journey during the flood1 in which all living creatures die2 only he and the life guarded by him are brought to a new birth4 ,in a ,melapolynesian legend 7,frobenius7 it is told that the hero in the belly of the ,king ,fish took his weapon and cut open the fish's belly4 8,he slid out and saw a splendor1 and he sat down and reflected4 #8,i wonder where ,i am1' he said4 ,then the sun rose with a bound and turned from one side to the other40 ,the ,sun has again slipped out4 ,frobenius mentions from the ,ramayana the myth of the ape ,hanuman1 who represents the ,sun-hero4 ,the sun in which ,hanuman hurries through the air throws a shadow upon the sea4 ,the sea monster notices this and through this draws ,hanuman toward itself2 when the latter sees that the monster is about to devour him1 he stretches out his figure immeasurably2 the monster assumes the same gigantic proportions4 ,as he does that ,hanuman becomes as small as a thumb1 slips into the great body of the monster and comes out on the other side4 ,in another part of the poem it is said that he came out from the right ear of the monster 7like ,rabelais' ,gargantua1 who also was born from the mother's ear74 8,hanuman thereupon resumes his flight1 and finds a new obstacle in another sea monster1 which is the mother of ,rahus1 the sun-devouring demon4 ,the latter draws ,hanuman's shadow#dbi to her in the same way4 ,hanuman again has recourse to the earlier stratagem1 becomes small and slips into her body1 but hardly is he there than he grows to a gigantic mass1 swells up1 tears her1 kills her1 and in that way makes his escape40 ,thus we understand why the ,indian fire-bringer ,mtarivan is called 8the one swelling in the mother02 the ark 7little box1 chest1 cask1 vessel1 etc47 is a symbol of the womb1 just as is the sea1 into which the ,sun sinks for rebirth4 ,from this circle of ideas we understand the mythologic statements about ,ogyges2 he it is who possesses the mother1 the ,city1 who is united with the mother2 therefore under him came the great flood1 for it is a typical fragment of the sun myth that the hero1 when united with the woman attained with difficulty1 is exposed in a cask and thrown into the sea1 and then lands for a new life on a distant shore4 ,the middle part1 the 8night journey on the sea0 in the ark1 is lacking in the tradition of ,ogyges4#dcj ,but the rule in mythology is that the typical parts of a myth can be united in all conceivable variations1 which adds greatly to the extraordinary difficulty of the interpretation of a particular myth without knowledge of all the others4 ,the meaning of this cycle of myths mentioned here is clear2 it is the longing to attain rebirth through the return to the mother's womb1 that is to say1 to become as immortal as the sun4 ,this longing for the mother is frequently expressed in our holy scriptures4#dca ,i recall1 particularly the place in the epistle to the ,galatians1 where it is said 7iv3#bf73 7#bf7 8,but ,jerusalem which is above is free1 which is the mother of us all4 7#bg7 8,for it is written1 ,rejoice1 thou barren that beareth not3 break forth and cry1 thou that travailest not3 for the desolate hath many more children than she which hath an husband4 7#bh7 8,now we1 brethren1 as ,isaac was1 are the children of promise4 7#bi7 8,but as he that was born after the flesh persecuted him that was born after the spirit1 even so it is now4 7#cj7 8,nevertheless1 what sayeth the scripture8 ,cast out the bondwoman and her son2 for the son of a bondwoman shall not be heir with the son of a freewoman4 7#ca7 8,so1 then1 brethren1 we are not children of the bondwoman1 but of the free40 ,chapter v3 7#a7 8,stand fast therefore in the liberty wherewith ,christ has made us free40 ,the ,christians are the children of the ,city ,above1 a symbol of the mother1 not sons of the earthly city-mother1 who is to be cast out2 for those born after the flesh are opposed to those born after the spirit1 who are not born from the mother in the flesh1 but from a symbol for the mother4 ,one must again think of the ,indians at this point1 who say the first people proceeded from the sword-hilt and a shuttle4 ,the religious thought is bound up with the compulsion to call the mother no longer mother1 but ,city1 ,source1 ,sea1 etc4 ,this compulsion can be derived from the need to manifest an amount of libido bound up with the mother1 but in such a way that the mother is represented by or concealed in a symbol4 ,the symbolism of the city we find well-developed in the revelations of ,john1 where two cities play a great part1 one of which is insulted and cursed by him1 the other greatly desired4 ,we read in ,revelation 7xvii3#a73 7#a7 8,come hither3 ,i will shew unto thee the judgment of the great whore that sitteth on many waters4 7#b7 8,with whom the kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication4 7#c7 8,so he carried me away in the spirit into the wilderness3 and ,i saw a woman sit on a scarlet colored beast1 full of the names of blasphemy1 and having seven heads and ten horns4 7#d7 8,and the woman was arrayed in purple and scarlet colors1 and decked with gold and precious stones and pearls1 having a golden cup#dcb in her hand full of abominations and filthiness of her fornication4 7#e7 8,and upon her forehead was a name written3 ,mystery4 ,babylon the great4 ,the ,mother of ,harlots and ,abominations of the ,earth4 7#f7 8,and ,i saw the woman drunken with the blood of saints1 and with the blood of the martyrs of ,jesus3 and when ,i saw her ,i wondered with a great admiration40 ,here follows an interpretation of the vision unintelligible to us1 from which we can only emphasize the point that the seven heads#dcc of the dragon means the seven hills upon which the woman sits4 ,this is probably a distinct allusion to ,rome1 the city whose temporal power oppressed the world at the time of the ,revelation4 ,the waters upon which the woman 8the mother0 sits are 8peoples and throngs and nations and tongues40 ,this also seems to refer to ,rome1 for she is the mother of peoples and possessed all lands4 ,just as in common speech1 for example1 colonies are called daughters1 so the people subject to ,rome are like members of a family subject to the mother4 ,in another version of the picture1 the kings of the people1 namely1 the fathers1 commit fornication with this mother4 ,revelation continues 7xviii3 #b73 7#b7 8,and he cried mightily with a strong voice1 saying1 ,babylon the ,great is fallen1 is fallen1 and is become the habitation of devils1 and the hold of every foul spirit1 and a cage of every unclean and hateful bird4 7#c7 8,for all nations have drunk of the wine of the wrath of her fornication40 ,thus this mother does not only become the mother of all abominations1 but also in truth the receptacle of all that is wicked and unclean4 ,the birds are images of souls2#dcd therefore1 this means all souls of the condemned and evil spirits4 ,thus the mother becomes ,hecate1 the underworld1 the ,city of the damned itself4 ,we recognize easily in the ancient idea of the woman on the dragon1#dce the above-mentioned representation of ,echnida1 the mother of the infernal horrors4 ,babylon is the idea of the 8terrible0 mother1 who seduces all people to whoredom with devilish temptation1 and makes them drunk with her wine4 ,the intoxicating drink stands in the closest relation to fornication1 for it is also a libido symbol1 as we have already seen in the parallel of fire and sun4 ,after the fall and curse of ,babylon1 we find in ,revelation 7xix3#f-g7 the hymn which leads from the under half to the upper half of the mother1 where now everything is possible which would be impossible without the repression of incest3 7#f7 8,alleluia1 the ,lord ,god omnipotent reigneth4 7#g7 8,let us be glad and rejoice1 and give honor to him3 for the marriage of the ,lamb is come1#dcf and his wife hath made herself ready4 7#h7 8,and to her was granted that she should be arrayed in fine linen1 clean and white3 for the fine linen is the righteousness of saints4 7#i7 8,and he saith unto me1 #8,write1 ,blessed are they which are called unto the marriage supper of the ,lamb4'0 ,the ,lamb is the son of man who celebrates his marriage with the 8woman40 ,who the 8woman0 is remains obscure at first4 ,but ,revelation 7xxi3#i7 shows us which 8woman0 is the bride1 the ,lamb's wife3 7#i7 8,come hither1 ,i will show thee the bride1 the ,lamb's wife4#dcg 7#aj7 8,and he carried me away in the spirit to a great and high mountain1 and showed me that great city1 the holy ,jerusalem1 descending out of heaven from ,god1 having the glory of ,god40 ,it is evident from this quotation1 after all that goes before1 that the ,city1 the heavenly bride1 who is here promised to the ,son1 is the mother4#dch ,in ,babylon the impure maid was cast out1 according to the ,epistle to the ,galatians1 so that here in heavenly ,jerusalem the mother-bride may be attained the more surely4 ,it bears witness to the most delicate psychologic perception that the fathers of the church who formulated the canons preserved this bit of the symbolic significance of the ,christ mystery4 ,it is a treasure house for the phantasies and myth materials which underlie primitive ,christianity4#dci ,the further attributes which were heaped upon the heavenly ,jerusalem make its significance as mother overwhelmingly clear3 7#a7 8,and he shewed me a pure river of water of life1 clear as crystal1 proceeding out of the throne of ,god and of the ,lamb4 7#b7 8,in the midst of the street of it1 and on either side of the river1 was there the tree of life1 which bare twelve manner of fruits1 and yielded her fruit every month1 and the leaves of the tree were for the healing of nations4 7#c7 8,and there shall be no more curse40 ,in this quotation we come upon the symbol of the waters1 which we found in the mention of ,ogyges in connection with the city4 ,the maternal significance of water belongs to the clearest symbolism in the realm of mythology1#ddj so that the ancients could say3 -- 4#dda ,from water comes life2#ddb therefore1 of the two gods which here interest us the most1 ,christ and ,mithra1 the latter was born beside a river1 according to representations1 while ,christ experienced his new birth in the ,jordan2 moreover1 he is born from the 1#ddc the 8sempiterni fons amoris10 the mother of ,god1 who by the heathen-,christian legend was made a nymph of the ,spring4 ,the 8,spring0 is also found in ,mithracism4 ,a ,pannonian dedication reads1 8,fonti perenni40 ,an inscription in ,apulia is dedicated to the 8,fons ,aeterni40 ,in ,persia1 ,ardvra is the well of the water of life4 ,ardvra-,anahita is a goddess of water and love 7just as ,aphrodite is born from foam74 ,the neo-,persians designate the ,planet ,venus and a nubile girl by the name 8,nahid40 ,in the temples of ,anaitis there existed prostitute ,hierodules 7harlots74 ,in the ,sakaeen 7in honor of ,anaitis7 there1 occurred ritual combats as in the festival of the ,egyptian ,ares and his mother4 ,in the ,vedas the waters are called ,mtritamh--the most maternal4#ddc ,all that is living rises as does the sun1 from the water1 and at evening plunges into the water4 ,born from the springs1 the rivers1 the seas1 at death man arrives at the waters of the ,styx in order to enter upon the 8night journey on the sea40 ,the wish is that the black water of death might be the water of life2 that death1 with its cold embrace1 might be the mother's womb1 just as the sea devours the sun1 but brings it forth again out of the maternal womb 7,jonah motive#ddd74 ,life believes not in death4 8,in the flood of life1 in the torrent of deeds1 ,i toss up and down1 ,i am blown to and fro6 ,cradle and grave1 ,an eternal sea2 ,a changing web1 ,a glowing life40 --,goethe3 ,faust4 ,that 1 the wood of life1 or the tree of life1 is a maternal symbol would seem to follow from the previous deductions4 ,the etymologic connection of 1 1 1 in the ,indo-,germanic root suggests the blending of the meanings in the underlying symbolism of mother and of generation4 ,the tree of life is probably1 first of all1 a fruit-bearing genealogical tree1 that is1 a mother-image4 ,countless myths prove the derivation of man from trees2 many myths show how the hero is enclosed in the maternal tree--thus dead ,osiris in the column1 ,adonis in the myrtle1 etc4 ,numerous female divinities were worshipped as trees1 from which resulted the cult of the holy groves and trees4 ,it is of transparent significance when ,attis castrates himself under a pine tree1 i4 e4 he does it because of the mother4 ,goddesses were often worshipped in the form of a tree or of a wood4 ,thus ,juno of ,thespi was a branch of a tree1 ,juno of ,samos was a board4 ,juno of ,argos was a column4 ,the ,carian ,diana was an uncut piece of wood4 ,athene of ,lindus was a polished column4 ,tertullian calls ,ceres of ,pharos 8rudis palus et informe lignum sine effigie40 ,athenaeus remarks of ,latona at ,dalos that she is 1 a shapeless piece of wood4#dde ,tertullian calls an ,attic ,pallas 8crucis stipes10 a wooden pale or mast4 ,the wooden pale is phallic1 as the name suggests1 1 ,pallus4 ,the is a pale1 a ceremonial lingam carved out of figwood1 as are all ,roman statues of ,priapus4 means a projection or centrepiece on the helmet1 later called just as - signifies baldheadedness on the forepart of the head1 and signifies baldheadedness in regard to the - of the helmet2 a semi-phallic meaning is given to the upper part of the head as well4#ddf has1 besides 1 the significance of 8wooden02 -1 8cylinder02 1 8a round beam40 ,the ,macedonian battle array1 distinguished by its powerful impetus1 is called 2 moreover1 the finger-joint#ddg is called 4 or is a whale4 ,now appears with the meaning 8shining1 brilliant40 ,the ,indo-,germanic root is bhale to bulge1 to swell4#ddh ,who does not think of ,faust8 8,it grows1 it shines1 increases in my hand60 ,that is primitive libido symbolism1 which shows how immediate is the connection between phallic libido and light4 ,the same relations are found in the ,rigveda in ,rudra's utterances4 ,rigveda #a1 #aad1 #c3 8,may we obtain your favor1 thou man ruling1 ,oh urinating ,rudra40 ,i refer here to the previously mentioned phallic symbolism of ,rudra in the ,upanishads3 7#d7 8,we call for help below to the flaming ,rudra1 to the one bringing the sacrifice2 him who encircles and wanders 7wandering in the vault of ,heaven7 to the seer40 #b1 #cc1 #e3 8,he who opens up the sweet1 who listens to our calls1 the ruddy one1 with the beautiful helmet1 may he not give us over to the powers of jealousy4 7#f7 8,i have been rejoiced by the bull connected with ,marut1 the supplicating one with strong force of life4 7#h7 8,sound the powerful song of praise to the ruddy bull to the white shining one2 worship the flaming one with honor1 we sing of the shining being ,rudra4 8,may ,rudra's missile 7arrow7 not be used on us1 may the great displeasure of the shining one pass us by3 ,unbend the firm 7bow or hard arrow87 for the princes1 thou who blessest with the waters of thy body 7generative strength71 be gracious to our children and grandchildren40#ddi ,in this way we pass from the realm of mother symbolism imperceptibly into the realm of male phallic symbolism4 ,this element also lies in the tree1 even in the family tree1 as is distinctly shown by the medival family trees4 ,from the first ancestor there grows upward1 in the place of the 8membrum virile10 the trunk of the great tree4 ,the bisexual symbolic character of the tree is intimated by the fact that in ,latin trees have a masculine termination and a feminine gender4#dej ,the feminine 7especially the maternal7 meaning of the forest and the phallic significance of trees in dreams is well known4 ,i mention an example4 ,it concerns a woman who had always been nervous1 and who1 after many years of marriage1 became ill as a result of the typical retention of the libido4 ,she had the following dream after she had learned to know a young man of many engaging free opinions who was very pleasing to her3 ,she found herself in a garden where stood a remarkable exotic tree with strange red fleshy flowers or fruits4 ,she picked them and ate them4 ,then1 to her horror1 she felt that she was poisoned4 ,this dream idea may easily be understood by means of the antique or poetic symbolism1 so ,i can spare information as to the analytic material4 ,the double significance of the tree is readily explained by the fact that such symbols are not to be understood 8anatomically0 but psychologically as libido symbols2 therefore1 it is not permissible to interpret the tree on account of its similar form as directly phallic2 it can also be called a woman or the uterus of the mother4 ,the uniformity of the significance lies alone in the similarity to the libido4#dea ,one loses one's way in one 8cul de sac0 after another by saying that this is the symbol substituted for the mother and that for the penis4 ,in this realm there is no fixed significance of things4 ,the only reality here is the libido1 for which 8all that is perishable is merely a symbol40 ,it is not the physical actual mother1 but the libido of the son1 the object of which was once the mother4 ,we take mythologic symbols much too concretely and wonder at every step about the endless contradictions4 ,these contradictions arise only because we constantly forget that in the realm of phantasy 8feeling is all40 ,whenever we read1 therefore1 8his mother was a wicked sorcerer10 the translation is as follows3 ,the son is in love with her1 namely1 he is unable to detach his libido from the mother-imago2 he therefore suffers from incestuous resistance4 ,the symbolism of water and trees1 which are met with as further attributes in the symbol of the ,city1 also refer to that amount of libido which unconsciously is fastened to the mother-imago4 ,in certain parts of ,revelation the unconscious psychology of religious longing is revealed1 namely1 the longing for the mother4#deb ,the expectation of ,revelation ends in the mother3 78and there shall be no more curse074 ,there shall be no more sins1 no repression1 no disharmony with one's self1 no guilt1 no fear of death and no pain of separation more6 ,thus ,revelation echoes that same radiant mystical harmony which was caught again #b1jjj years later and expressed poetically in the last prayer of ,dr4 ,marianus3 8,penitents1 look up1 elate1 ,where she beams salvation2 ,gratefully to blessed fate ,grow1 in recreation6 ,be our souls1 as they have been1 ,dedicate to thee6 ,virgin ,holy1 ,mother1 ,queen1 ,goddess1 gracious be60 --,goethe3 ,faust4 ,one principal question arises at the sight of this beauty and greatness of feeling1 that is1 whether the primary tendency compensated by religion is not too narrowly understood as incestuous4 ,i have previously observed in regard to this that ,i consider the 8resistance opposed to libido0 as in a general way coincident with the incest prohibition4 ,i must leave open for the present the definition of the psychological incest conception4 ,however1 ,i will here emphasize the point that it is most especially the totality of the sun myth which proves to us that the fundamental basis of the 8incestuous0 desire does not aim at cohabitation1 but at the special thought of becoming a child again1 of turning back to the parent's protection1 of coming into the mother once more in order to be born again4 ,but incest stands in the path to this goal1 that is to say1 the necessity of in some way again gaining entrance into the mother's womb4 ,one of the simplest ways would be to impregnate the mother1 and to reproduce one's self identically4 ,but here the incest prohibition interferes2 therefore1 the myths of the sun or of rebirth teem with all possible proposals as to how incest can be evaded4 ,a very simple method of avoidance is to transform the mother into another being or to rejuvenate#dec her after birth has occurred1 to have her disappear again or have her change back4 ,it is not incestuous cohabitation which is desired1 but the rebirth1 which now is attained most readily through cohabitation4 ,but this is not the only way1 although perhaps the original one4 ,the resistance to the incest prohibition makes the phantasy inventive2 for example1 it was attempted to impregnate the mother by means of a magic charm of fertility 7to wish for a child74 ,attempts in this respect remain in the stage of mythical phantasies2 but they have one result1 and that is the exercise of the phantasy which gradually produces paths through the creation of phantastic possibilities1 in which the libido1 taking an active part1 can flow off4 ,thus the libido becomes spiritualized in an imperceptible manner4 ,the power 8which always wishes evil0 thus creates a spiritual life4 ,therefore1 in religions1 this course is now raised to a system4 ,on that account it is exceedingly instructive to see how religion takes pains to further these symbolic transferences4#ded ,the ,new ,testament furnishes us with an excellent example in regard to this4 ,nicodemus1 in the speech regarding rebirth1 cannot forbear understanding the matter very realistically4 ,john iii3#d3 7#d7 8,how can a man be born when he is old8 ,can he enter a second time into his mother's womb1 and be born80 ,but ,jesus endeavors to raise into purity the sensuous view of ,nicodemus's mind moulded in materialistic heaviness1 and announces to him--really the same--and yet not the same3 7#e7 8,verily1 verily1 ,i say unto thee1 ,except a man be born of water and of the spirit1 he cannot enter into the kingdom of ,god4 7#f7 8,that which is born of the flesh is flesh3 and that which is born of the spirit is spirit4 7#g7 8,marvel not that ,i said unto thee1 ,ye must be born again4 7#h7 8,the wind bloweth where it listeth1 and thou hearest the sound thereof1 but canst not tell whence it cometh and whither it goeth2 so is everyone that is born of the spirit40 ,to be born of water means simply to be born from the mother's womb4 ,to be born of the spirit means to be born from the fructifying breath of the wind2 this we learn from the ,greek text 7where spirit and wind are expressed by the same word1 7 1 4-- 1#dee etc4 ,this symbolism rose from the same need as that which produced the ,egyptian legend of the vultures1 the mother symbol4 ,they were only females and were fertilized by the wind4 ,one recognizes very clearly the ethical demand as the foundation of these mythologic assertions3 thou must say of the mother that she was not impregnated by a mortal in the ordinary way1 but by a spiritual being in an unusual manner4 ,this demand stands in strict opposition to the real truth2 therefore1 the myth is a fitting solution4 ,one can say it was a hero who died and was born again in a remarkable manner1 and in this way attained immortality4 ,the need which this demand asserts is evidently a prohibition against a definite phantasy concerning the mother4 ,a son may naturally think that a father has generated him in a carnal way1 but not that he himself impregnated the mother and so caused himself to be born again into renewed youth4 ,this incestuous phantasy which for some reason possesses an extraordinary strength1#def and1 therefore1 appears as a compulsory wish1 is repressed and1 conforming to the above demand1 under certain conditions1 expresses itself again1 symbolically1 concerning the problem of birth1 or rather concerning individual rebirth from the mother4 ,in ,jesus's challenge to ,nicodemus we clearly recognize this tendency3 8,think not carnally or thou art carnal1 but think symbolically1 then art thou spirit40 ,it is evident how extremely educative and developing this compulsion toward symbolism can be4 ,nicodemus would remain fixed in low commonplaces if he did not succeed in raising himself through symbols above this repressed incestuous desire4 ,as a righteous philistine of culture1 he probably was not very anxious for this effort1 because men seem really to remain satisfied in repressing the incestuous libido1 and at best to express it by some modest religious exercises4 ,yet it seems to be important1 on the other side1 that man should not merely renounce and repress and thereby remain firmly fixed in the incestuous bond1 but that he should redeem those dynamic forces which lie bound up in incest1 in order to fulfil himself4 ,for man needs his whole libido1 to fill out the boundaries of his personality1 and then1 for the first time1 he is in a condition to do his best4 ,the paths by which man may manifest his incestuously fixed libido seem to have been pointed out by the religious mythologic symbols4 ,on this account ,jesus teaches ,nicodemus3 8,thou thinkest of thy incestuous wish for rebirth1 but thou must think that thou art born from the water and that thou art generated by the breath of the wind1#deg and in this way thou shalt share in eternal life40 ,thus the libido which lies inactive in the incestuous bond repressed and in fear of the law and the avenging ,father ,god can be led over into sublimation through the symbol of baptism 7birth from water7 and of generation 7spiritual birth7 through the symbol of the descent of the ,holy ,ghost4 ,thus man becomes a child#deh again and is born into a circle of brothers and sisters2 but his mother is the 8communion of the saints10 the church1 and his circle of brothers and sisters is humanity1 with whom he is united anew in the common inheritance of the primitive symbol4 ,it seems that at the time in which ,christianity had its origin this process was especially necessary2 for that period1 as the result of the incredible contrast between slavery and the freedom of the citizens and masters1 had entirely lost the consciousness of the common bond of mankind4 ,one of the next and most essential reasons for the energetic regression to the infantile in ,christianity1 which goes hand in hand with the revival of the incest problem1 was probably to be found in the far-reaching depreciation of women4 ,at that time sexuality was so easily attainable that the result could only be a very excessive depreciation of the sexual object4 ,the existence of personal values was first discovered by ,christianity1 and there are many people who have not discovered it even in the present day4 ,however1 the depreciation of the sexual object hinders the outflow of that libido which cannot be satisfied by sexual activity1 because it belongs to an already desexualized higher order4 7,if it were not so1 a ,don ,juan could never be neurotic2 but the contrary is the case47 ,for how might those higher valuations be given to a worthless1 despised object8 ,therefore1 the libido1 after having seen a 8,helen in every woman0 for so long a time1 sets out on a search for the difficult to obtain1 the worshipped1 but perhaps unattainable1 goal1 and which in the unconscious is the mother4 ,therefore the symbolic needs1 based on the incest resistance1 arise again in an increased degree1 which promptly transforms the beautiful1 sinful world of the ,olympian ,gods into incomprehensible1 dreamlike1 dark mysteries1 which1 with their accessions of symbols and obscure meaningful texts1 remove us very far from the religious feelings of that ,roman-,grco world4 ,when we see how much trouble ,jesus took to make acceptable to ,nicodemus the symbolic perception of things1 that is to say1 really a repression and veiling over of the actual facts1 and how important it was for the history of civilization in general1 that people thought and still think in this way1 then we understand the revolt which is raised everywhere against the psychologic discovery of the true background of the neurotic or normal symbolism4 ,always and everywhere we encounter the odious realm of sexuality1 which represents to all righteous people of to-day something defiled4 ,however1 less than #b1jjj years have passed since the religious cult of sexuality was more or less openly in full bloom4 ,to be sure1 they were heathen and did not know better1 but the nature of religious power does not change from cycle to cycle4 ,if one has once received an effectual impression of the sexual contents of the ancient cults1 and if one realizes oneself that the religious experience1 that is1 the union#dei with the ,god of antiquity1 was understood by antiquity as a more or less concrete coitus1 then truly one can no longer fancy that the motor forces of a religion have suddenly become wholly different since the birth of ,christ4 ,exactly the same thing has occurred as with the hysteric who at first indulges in some quite unbeautiful1 infantile sexual manifestations and afterwards develops a hypersthetic negation in order to convince every one of his special purity4 ,christianity1 with its repression of the manifest sexual1 is the negative of the ancient sexual cult4 ,the original cult has changed its tokens4#dfj ,one only needs to realize how much of the gay paganism1 even to the inclusion of unseemly ,gods1 has been taken into the ,christian church4 ,thus the old indecent ,priapus celebrated a gay festival of resurrection in ,st4 ,tychon4#dfa ,also partly in the physicians ,sts4 ,kosma and ,damien1 who graciously condescended to accept the 8membra virilia0 in wax at their festival4#dfb ,st4 ,phallus of old memories emerges again to be worshipped in country chapels1 to say nothing of the rest of the paganism6 ,there are those who have not yet learned to recognize sexuality as a function equivalent to hunger and who1 therefore1 consider it as disgraceful that certain taboo institutions which were considered as asexual refuges are now recognized as overflowing with sexual symbolism4 ,those people are doomed to the painful realization that such is still the case1 in spite of their great revolt4 ,one must learn to understand that1 opposed to the customary habit of thought1 psychoanalytic thinking reduces and resolves those symbolic structures which have become more and more complicated through countless elaboration4 ,this means a course of reduction which would be an intellectual enjoyment if the object were different4 ,but here it becomes distressing1 not only sthetically1 but apparently also ethically1 because the repressions which are to be overcome have been brought about by our best intentions4 ,we must commence to overcome our virtuousness with the certain fear of falling into baseness on the other side4 ,this is certainly true1 for virtuousness is always inwardly compensated by a great tendency towards baseness2 and how many profligates are there who inwardly preserve a mawkish virtue and moral megalomania8 ,both categories of men turn out to be snobs when they come in contact with analytic psychology1 because the moral man has imagined an objective and cheap verdict on sexuality and the unmoral man is entirely unaware of the vulgarity of his sexuality and of his incapacity for an unselfish love4 ,one completely forgets that one can most miserably be carried away1 not only by a vice1 but also by a virtue4 ,there is a fanatic orgiastic self-righteousness which is just as base and which entails just as much injustice and violence as a vice4 ,at this time1 when a large part of mankind is beginning to discard ,christianity1 it is worth while to understand clearly why it was originally accepted4 ,it was accepted in order to escape at last from the brutality of antiquity4 ,as soon as we discard it1 licentiousness returns1 as impressively exemplified by life in our large modern cities4 ,this step is not a forward step1 but a backward one4 ,it is as with individuals who have laid aside one form of transference and have no new one4 ,without fail they will occupy regressively the old path of transference1 to their great detriment1 because the world around them has since then essentially changed4 ,he who is repelled by the historical and philosophical weakness of the ,christian dogmatism and the religious emptiness of an historical ,jesus1 of whose person we know nothing and whose religious value is partly ,talmudic1 partly ,hellenic wisdom1 and discards ,christianity1 and therewith ,christian morality1 is certainly confronted with the ancient problem of licentiousness4 ,to-day the individual still feels himself restrained by the public hypocritical opinion1 and1 therefore1 prefers to lead a secret1 separate life1 but publicly to represent morality4 ,it might be different if men in general all at once found the moral mask too dull1 and if they realized how dangerously their beasts lie in wait for each other1 and then truly a frenzy of demoralization might sweep over humanity4 ,this is the dream1 the wish dream1 of the morally limited man of to-day2 he forgets necessity1 which strangles men and robs them of their breath1 and which with a stern hand interrupts every passion4 ,it must not be imputed to me that ,i am wishing to refer the libido back by analytical reduction to the primitive1 almost conquered1 stages1 entirely forgetting the fearful misery this would entail for humanity4 ,indeed1 some individuals would let themselves be transported by the old-time frenzy of sexuality1 from which the burden of guilt has been removed1 to their own greatest detriment4 ,but these are the ones who under other circumstances would have prematurely perished in some other way4 ,however1 ,i well know the most effectual and most inexorable regulator of human sexuality4 ,this is necessity4 ,with this leaden weight human lust will never fly too high4 ,to-day there are countless neurotics who are so simply because they do not know how to seek happiness in their own manner4 ,they do not even realize where the lack lies4 ,and besides these neurotics there are many more normal people--and precisely people of the higher type--who feel restricted and discontented4 ,for all these reduction to the sexual elements should be undertaken1 in order that they may be reinstated into the possession of their primitive self1 and thereby learn to know and value its relation to the entire personality4 ,in this way alone can certain requirements be fulfilled and others be repudiated as unfit because of their infantile character4 ,in this way the individual will come to realize that certain things are to be sacrificed1 although they are accomplished1 but in another sphere4 ,we imagine that we have long renounced1 sacrificed and cut off our incest wish1 and that nothing of it is left4 ,but it does not occur to us that this is not true1 but that we unconsciously commit incest in another territory4 ,in religious symbols1 for example1 we come across incest4#dfc ,we consider the incestuous wish vanished and lost1 and then rediscover it in full force in religion4 ,this process or transformation has taken place unconsciously in secular development4 ,just as in ,part ,i it is shown that a similar unconscious transformation of the libido is an ethically worthless pose1 and with which ,i compared the ,christianity of early ,roman antiquity1 where evidently licentiousness and brutality were strongly resisted1 so here ,i must remark in regard to the sublimation of the incestuous libido1 that the belief in the religious symbol has ceased to be an ethical ideal2 but it is an unconscious transformation of the incest wish into symbolic acts and symbolic concepts which cheat men1 as it were1 so that heaven appears to them as a father and earth as a mother and the people upon it children and brothers and sisters4 ,thus man can remain a child for all time and satisfy his incest wish all unawares4 ,this state would doubtless be ideal#dfd if it were not infantile and1 therefore1 merely a one-sided wish1 which maintains a childish attitude4 ,the reverse is anxiety4 ,much is said of pious people who remain unshaken in their trust in ,god and wander unswervingly safe and blessed through the world4 ,i have never seen this ,chidher yet4 ,it is probably a wish figure4 ,the rule is great uncertainty among believers1 which they drown with fanatical cries among themselves or among others2 moreover1 they have religious doubts1 moral uncertainty1 doubts of their own personality1 feelings of guilt and1 deepest of all1 great fear of the opposite aspect of reality1 against which the most highly intelligent people struggle with all their force4 ,this other side is the devil1 the adversary or1 expressed in modern terms1 the corrective of reality1 of the infantile world picture1 which has been made acceptable through the predominating pleasure principle4#dfe ,but the world is not a garden of ,god1 of the ,father1 but a place of terrors4 ,not only is heaven no father and earth no mother and the people not brothers nor sisters1 but they represent hostile1 destroying powers1 to which we are abandoned the more surely1 the more childishly and thoughtlessly we have entrusted ourselves to the so-called ,fatherly hand of ,god4 ,one should never forget the harsh speech of the first ,napoleon1 that the good ,god is always on the side of the heaviest artillery4 ,the religious myth meets us here as one of the greatest and most significant human institutions which1 despite misleading symbols1 nevertheless gives man assurance and strength1 so that he may not be overwhelmed by the monsters of the universe4 ,the symbol1 considered from the standpoint of actual truth1 is misleading1 indeed1 but it is psychologically true1#dff because it was and is the bridge to all the greatest achievements of humanity4 ,but this does not mean to say that this unconscious way of transformation of the incest wish into religious exercises is the only one or the only possible one4 ,there is also a conscious recognition and understanding with which we can take possession of this libido which is bound up in incest and transformed into religious exercises so that we no longer need the stage of religious symbolism for this end4 ,it is thinkable that instead of doing good to our fellow-men1 for 8the love of ,christ10 we do it from the knowledge that humanity1 even as ourselves1 could not exist if1 among the herd1 the one could not sacrifice himself for the other4 ,this would be the course of moral autonomy1 of perfect freedom1 when man could without compulsion wish that which he must do1 and this from knowledge1 without delusion through belief in the religious symbols4 ,it is a positive creed which keeps us infantile and1 therefore1 ethically inferior4 ,although of the greatest significance from the cultural point of view and of imperishable beauty from the sthetic standpoint1 this delusion can no longer ethically suffice humanity striving after moral autonomy4 ,the infantile and moral danger lies in belief in the symbol because through that we guide the libido to an imaginary reality4 ,the simple negation of the symbol changes nothing1 for the entire mental disposition remains the same2 we merely remove the dangerous object4 ,but the object is not dangerous2 the danger is our own infantile mental state1 for love of which we have lost something very beautiful and ingenious through the simple abandonment of the religious symbol4 ,i think belief should be replaced by understanding2 then we would keep the beauty of the symbol1 but still remain free from the depressing results of submission to belief4 ,this would be the psychoanalytic cure for belief and disbelief4 ,the vision following upon that of the city is that of a 8strange fir tree with gnarled branches40 ,this vision does not seem extraordinary to us after all that we have learned of the tree of life and its associations with the city and the waters of life4 ,this especial tree seems simply to continue the category of the mother symbols4 ,the attribute 8strange0 probably signifies1 as in dreams1 a special emphasis1 that is1 a special underlying complex material4 ,unfortunately1 the author gives us no individual material for this4 ,as the tree already suggested in the symbolism of the city is particularly emphasized through the further development of ,miss ,miller's visions here1 ,i find it necessary to discuss at some length the history of the symbolism of the tree4 ,it is well known that trees have played a large part in the cult myth from the remotest times4 ,the typical myth tree is the tree of paradise or of life which we discover abundantly used in ,babylonian and also in ,jewish lore2 and in prechristian times1 the pine tree of ,attis1 the tree or trees of ,mithra2 in ,germanic mythology1 ,ygdrasil and so on4 ,the hanging of the ,attis image on the pine tree2 the hanging of ,marsyas1 which became a celebrated artistic motive2 the hanging of ,odin2 the ,germanic hanging sacrifices--indeed1 the whole series of hanged gods--teaches us that the hanging of ,christ on the cross is not a unique occurrence in religious mythology1 but belongs to the same circle of ideas as others4 ,in this world of imagery the cross of ,christ is the tree of life1 and equally the wood of death4 ,this contrast is not astounding4 ,just as the origin of man from trees was a legendary idea1 so there were also burial customs1 in which people were buried in hollow trees4 ,from that the ,german language retains even now the expression 8,totenbaum0 7tree of death7 for a coffin4 ,keeping in mind the fact that the tree is predominantly a mother symbol1 then the mystic significance of this manner of burial can be in no way incomprehensible to us4 ,the dead are delivered back to the mother for rebirth4 ,we encounter this symbol in the ,osiris myth1 handed down by ,plutarch1#dfg which is1 in general1 typical in various aspects4 ,rhea is pregnant with ,osiris2 at the same time also with ,isis2 ,osiris and ,isis mate even in the mother's womb 7motive of the night journey on the sea with incest74 ,their son is ,arueris1 later called ,horus4 ,it is said of ,isis that she was born 8in absolute humidity0 7 #dfh74 ,it is said of ,osiris that a certain ,pamyles in ,thebes heard a voice from the temple of ,zeus while drawing water1 which commanded him to proclaim that ,osiris was born 4#dfi ,in honor of this the ,pamylion were celebrated4 ,they were similar to the phallophorion4 ,pamyles is a phallic demon1 similar to the original ,dionysus4 ,the myth reduced reads3 ,osiris and ,isis were generated by phallus from the water 7mother womb7 in the ordinary manner4 7,kronos had made ,rhea pregnant1 the relation was secret1 and ,rhea was his sister4 ,helios1 however1 observed it and cursed the relation47 ,osiris was killed in a crafty manner by the god of the underworld1 ,typhon1 who locked him in a chest4 ,he was thrown into the ,nile1 and so carried out to sea4 ,osiris1 however1 mated in the underworld with his second sister1 ,nephthys 7motive of the night journey to the sea with incest74 ,one sees here how the symbolism is developed4 ,in the mother womb1 before the outward existence1 ,osiris commits incest2 in death1 the second intrauterine existence1 ,osiris again commits incest4 ,both times with a sister who is simply substituted for the mother as a legal1 uncensured symbol1 since the marriage with a sister in early antiquity was not merely tolerated1 but was really commended4 ,zarathustra also recommended the marriage of kindred4 ,this form of myth would be impossible to-day1 because cohabitation with the sister1 being incestuous1 would be repressed4 ,the wicked ,typhon entices ,osiris craftily into a box or chest2 this distortion of the true state of affairs is transparent4 ,the 8original sin0 caused men to wish to go back into the mother again1 that is1 the incestuous desire for the mother1 condemned by law1 is the ruse supposedly invented by ,typhon4 ,the fact is1 the ruse is very significant4 ,man tries to sneak into rebirth through subterfuge in order to become a child again4 ,an early ,egyptian hymn#dgj even raises an accusation against the mother ,isis because she destroys the sun-god ,r by treachery4 ,it was interpreted as the ill-will of the mother towards her son that she banished and betrayed him4 ,the hymn describes how ,isis fashioned a snake1 put it in the path of ,r1 and how the snake wounded the sun-god with a poisonous bite1 from which wound he never recovered1 so that finally he had to retire on the back of the heavenly cow4 ,but this cow is the cow-headed goddess1 just as ,osiris is the bull ,apis4 ,the mother is accused as if she were the cause of man flying to the mother in order to be cured of the wound which she had herself inflicted4 ,this wound is the prohibition of incest4#dga ,man is thus cut off from the hopeful certainty of childhood and early youth1 from all the unconscious1 instinctive happenings which permit the child to live as an appendage of his parents1 unconscious of himself4 ,there must be contained in this many sensitive memories of the animal age1 where there was not any 8thou shalt0 and 8thou shalt not10 but all was just simple occurrence4 ,even yet a deep animosity seems to live in man because a brutal law has separated him from the instinctive yielding to his desires and from the great beauty of the harmony of the animal nature4 ,this separation manifested itself1 among other things1 in the incest prohibition and its correlates 7laws of marriage1 etc472 therefore pain and anger relate to the mother1 as if she were responsible for the domestication of the sons of men4 ,in order not to become conscious of his incest wish 7his backward harking to the animal nature71 the son throws all the burden of the guilt on the mother1 from which arises the idea of the 8terrible mother40#dgb ,the mother becomes for him a spectre of anxiety1 a nightmare4#dgc ,after the completed 8night journey to the sea10 the chest of ,osiris was cast ashore by ,byblos1 and lay in the branches of an ,erica1 which grew around the coffin and became a splendid tree4 ,the king of the land had the tree placed as a column under his roof4#dgd ,during this period of ,osiris's absence 7the winter solstice7 the lament customary during thousands of years for the dead god and his return occurs1 and its is a feast of joy4 ,a passage from the mournful quest of ,isis is especially noteworthy3 8,she flutters like a swallow lamenting around the column1 which encloses the god sleeping in death40 7,this same motive returns in the ,kyffhuser saga47 ,illustration3 ,,fructification ,,following ,,upon ,,the ,,mithraic ,,sacrifice ,later on ,typhon dismembers the corpse and scatters the pieces4 ,we come upon the motive of dismemberment in countless sun myths1#dge namely1 the inversion of the idea of the composition of the child in the mother's womb4#dgf ,in fact1 the mother ,isis collects the pieces of the body with the help of the jackal-headed ,anubis4 7,she finds the corpse with the help of dogs47 ,here the nocturnal devourers of bodies1 the dogs and jackals1 become the assistants of the composition1 of the reproduction4#dgg ,the ,egyptian vulture owes its symbolic meaning as mother to this necrophagic habit4 ,in ,persian antiquity the corpses were thrown out for the dogs to devour1 just as to-day in the ,indian funeral pyres the removal of the carcasses is left to the vultures4 ,persia was familiar with the custom of leading a dog to the bed of one dying1 whereupon the latter had to present the dog with a morsel4#dgh ,the custom1 on its surface1 evidently signifies that the morsel is to belong to the dog1 so that he will spare the body of the dead1 precisely as ,cerberus was soothed by the honey-cakes which ,hercules gave to him in the journey to hell4 ,but when we bear in mind the jackal-headed ,anubis who rendered his good services in the gathering together of the dismembered ,osiris1 and the mother significance of the vulture1 then the question arises whether something deeper was not meant by this ceremony4 ,creuzer has also concerned himself with this idea1 and has come to the conclusion that the astral form of the dog ceremony1 that is1 the appearance of ,sirius1 the dog star1 at the period of the sun's highest position1 is related to this in that the introduction of the dog has a compensatory significance1 death being thereby made1 reversedly1 equal to the sun's highest position4 ,this is quite in conformity with psychologic thought1 which results from the very general fact that death is interpreted as entrance into the mother's womb 7rebirth74 ,this interpretation would seem to be supported by the otherwise enigmatic function of the dog in the ,sacrificium ,mithriacum4 ,in the monuments a dog always leaps up upon the bull killed by ,mithra4 ,however1 this sacrifice is probably to be interpreted through the ,persian legend1 as well as through the monument1 as the moment of the highest fecundity4 ,the most beautiful expression of this is seen upon the magnificent ,mithra relief of ,heddernheim4 ,upon one side of a large stone slab 7formerly probably rotating7 is seen the stereotyped overthrowing and sacrifice of the bull1 but upon the other side stands ,sol1 with a bunch of grapes in his hand1 ,mithra with the cornucopia1 the ,dadophores with fruits1 corresponding to the legend that all fecundity proceeds from the dead bull of the world1 fruits from the horns1 wine from its blood1 grain from the tail1 cattle from its sperma1 leek from its nose1 and so on4 ,silvanus stands above this scene with the animals of the forest arising from him4 ,the significance suspected by ,creuzer might very easily belong to the dog in this connection4#dgi ,let us now turn back to the myth of ,osiris4 ,in spite of the restoration of the corpse accomplished by ,isis1 the resuscitation succeeds only incompletely in so far as the phallus of ,osiris cannot again be produced1 because it was eaten by the fishes2 the power of life was wanting4#dhj ,osiris as a phantom once more impregnated ,isis1 but the fruit is ,harpocrates1 who was feeble in 7in the lower limbs71 that is1 corresponding to the significance of 7at the feet74 7,here1 as is plainly evident1 foot is used in the phallic meaning47 ,this incurability of the setting sun corresponds to the incurability of ,r in the above-mentioned older ,egyptian sun hymn4 ,osiris1 although only a phantom1 now prepares the young sun1 his son ,horus1 for a battle with ,typhon1 the evil spirit of darkness4 ,osiris and ,horus correspond to the father-son symbolism mentioned in the beginning1 which symbolic figure1 corresponding again to the above formulation1#dha is flanked by the well-formed and ugly figures of ,horus and ,harpocrates1 the latter appearing mostly as a cripple1 often represented distorted to a mere caricature4#dhb ,he is confused in the tradition very much with ,horus1 with whom he also has the name in common4 ,hor-pi-chrud1 as his real name#dhc reads1 is composed from chrud1 8child10 and ,hor1 from the adjective hri up1 on top1 and signifies the up-coming child1 as the rising sun1 and opposed to ,osiris1 who personifies the setting sun--the sun of the west4 ,thus ,osiris and ,horpichrud or ,horus are one being1 both husband and son of the same mother1 ,hathor-,isis4 ,the ,chnum-,ra1 the sun god of lower ,egypt1 represented as a ram1 has at his side1 as the female divinity of the land1 ,hatmehit1 who wears the fish on her head4 ,she is the mother and wife of ,bi-neb-did 7,ram1 local name of ,chnum-,ra74 ,in the hymn of ,hibis1#dhd ,amon-ra was invoked3 8,thy 7,chum-,ram7 dwells in ,mendes1 united as the quadruple god ,thmuis4 ,he is the phallus1 the lord of the gods4 ,the bull of his mother rejoices in the cow 7ahet1 the mother7 and man fructifies through his semen40 ,in further inscriptions ,hatmehit was directly referred to as the 8mother of ,mendes40 7,mendes is the ,greek form of ,bi-neb-did3 ram47 ,she is also invoked as the 8,good10 with the additional significance of ta-nofert1 or 8young woman40 ,the cow as symbol of the mother is found in all possible forms and variations of ,hathor-,isis1 and also in the female ,nun 7parallel to this is the primitive goddess ,nit or ,neith71 the protoplasm which1 related to the ,hindoo ,atman1#dhe is equally of masculine and feminine nature4 ,nun is1 therefore1 invoked as ,amon1#dhf the original water1#dhg which is in the beginning4 ,he is also designated as the father of fathers1 the mother of mothers4 ,to this corresponds the invocation to the female side of ,nun-,amon1 of ,nit or ,neith4 8,nit1 the ancient1 the mother of god1 the mistress of ,esne1 the father of fathers1 the mother of mothers1 who is the beetle and the vulture1 the being in its beginning4 8,nit1 the ancient1 the mother who bore the light god1 ,r1 who bore first of all1 when there was nothing which brought forth4 8,the cow1 the ancient1 which bore the sun1 and then laid the germ of gods and men40 ,the word 8nun0 has the significance of young1 fresh1 new1 also the on-coming waters of the ,nile flood4 ,in a transferred sense 8nun0 was also used for the chaotic primitive waters2 in general for the primitive generating matter#dhh which was personified by the goddess ,nunet4 ,from her ,nut sprang1 the goddess of heaven1 who was represented with a starry body1 and also as the heavenly cow with a starry body4 ,when the sun-god1 little by little1 retires on the back of the heavenly cow1 just as poor ,lazarus returns into ,abraham's bosom1 each has the same significance2 they return into the mother1 in order to rise as ,horus4 ,thus it can be said that in the morning the goddess is the mother1 at noon the sister-wife and in the evening again the mother1 who receives the dying in her lap1 reminding us of the ,piet of ,michelangelo4 ,as shown by the illustration 7from ,dideron's 8,iconographie ,chrtienne071 this thought has been transferred as a whole into ,christianity4 ,thus the fate of ,osiris is explained3 he passes into the mother's womb1 the chest1 the sea1 the tree1 the column of ,astartes2 he is dismembered1 re-formed1 and reappears again in his son1 ,hor-pi-chrud4 ,before entering upon the further mysteries which the beautiful myth reveals to us1 there is still much to be said about the symbol of the tree4 ,osiris lies in the branches of the tree1 surrounded by them1 as in the mother's womb4 ,the motive of embracing and entwining is often found in the sun myths1 meaning that it is the myth of rebirth4 ,a good example is the ,sleeping ,beauty1 also the legend of the girl who is enclosed between the bark and the trunk1 but who is freed by a youth with his horn4#dhi ,the horn is of gold and silver1 which hints at the sunbeam in the phallic meaning4 7,compare the previous legend of the horn47 ,an exotic legend tells of the sun-hero1 how he must be freed from the plant entwining around him4#dij ,a girl dreams of her lover who has fallen into the water2 she tries to save him1 but first has to pull seaweed and sea-grass from the water2 then she catches him4 ,in an ,african myth the hero1 after his act1 must first be disentangled from the seaweed4 ,in a ,polynesian myth the hero's ship was encoiled by the tentacles of a gigantic polyp4 ,r's ship is encoiled by a night serpent on its night journey on the sea4 ,in the poetic rendering of the history of ,buddha's birth by ,sir ,edwin ,arnold 78,the ,light of ,asia10 p4 #e7 the motive of an embrace is also found3 8,queen ,maya stood at noon1 her days fulfilled1 ,under a ,palso in the palace grounds1 ,a stately trunk1 straight as a temple shaft1 ,with crown of glossy leaves and fragrant blooms2 ,and knowing the time come--for all things knew-- ,the conscious tree bent down its boughs to make ,a bower about ,queen ,maya's majesty3 ,and earth put forth a thousand sudden flowers ,to spread a couch3 while ready for the bath ,the rock hard by gave out a limpid stream ,of crystal flow4 ,so brought she forth the child40#dia ,we come across a very similar motive in the cult legend of the ,samian ,hera4 ,yearly it was claimed that the image disappeared from the temple1 was fastened somewhere on the seashore on a trunk of a ,lygos tree and wound about with its branches4 ,there it was 8found10 and was treated with wedding-cake4 ,this feast is undoubtedly a 7ritual marriage71 because in ,samos there was a legend that ,zeus had first had a long-continued secret love relation with ,hera4 ,in ,plataea and ,argos1 the marriage procession was represented with bridesmaids1 marriage feast1 and so on4 ,the festival took place in the wedding month 80 7beginning of ,february74 ,but in ,plataea the image was previously carried into a lonely place in the wood2 approximately corresponding to the legend of ,plutarch that ,zeus had kidnapped ,hera and then had hidden her in a cave of ,cithaeron4 ,according to our deductions1 previously made1 we must conclude from this that there is still another train of thought1 namely1 the magic charm of a rejuvenation1 which is condensed in the ,hierosgamos4 ,the disappearance and hiding in the wood1 in the cave1 on the seashore1 entwined in a willow tree1 points to the death of the sun and rebirth4 ,the early springtime 7the time of ,marriage7 in ,february fits in with that very well4 ,in fact1 ,pausanias informs us that the ,argivian ,hera became a maiden again by a yearly bath in the spring of ,canathos4 ,the significance of the bath is emphasized by the information that in the ,plataeian cult of ,hera ,teleia1 ,tritonian nymphs appeared as water-carriers4 ,in a tale from the ,iliad1 where the conjugal couch of ,zeus upon ,mount ,ida is described1 it is said3#dib 8,the son of ,saturn spake1 and took his wife ,into his arms1 while underneath the pair1 ,the sacred ,earth threw up her freshest herbs3 ,the dewy lotos1 and the crocus-flower1 ,and thick and soft the hyacinth4 ,all these ,upbore them from the ground4 ,upon this couch ,they lay1 while o'er them a bright golden cloud ,gathered and shed its drops of glistening dew4 ,so slumbered on the heights of ,gargarus ,the ,all-,father overcome by sleep and love1 ,and held his consort in his arms40 --,trans4 by ,w4 ,c4 ,bryant4 ,drexler recognizes in this description an unmistakable allusion to the garden of the gods on the extreme western shore of the ocean1 an idea which might have been taken from a ,prehomeric ,hierosgamos hymn4 ,this western land is the land of the setting sun1 whither ,hercules1 ,gilgamesh1 etc41 hasten with the sun1 in order to find there immortality1 where the sun and the maternal sea unite in an eternally rejuvenating intercourse4 ,our supposition of a condensation of the ,hierosgamos with the myth of rebirth is probably confirmed by this4 ,pausanias mentions a related myth fragment where the statue of ,artemis ,orthia is also called ,lygodesma 7chained with willows71 because it was found in a willow tree2 this tale seems to be related to the general ,greek celebration of ,hierosgamos with the above-mentioned customs4#dic ,the motive of the 8devouring0 which ,frobenius has shown to be a regular constituent of the sun myths is closely related to this 7also metaphorically74 ,the 8whale dragon0 7mother's womb7 always 8devours0 the hero4 ,the devouring may also be partial instead of complete4 ,a six-year-old girl1 who goes to school unwillingly1 dreams that her leg is encircled by a large red worm4 ,she had a tender interest for this creature1 contrary to what might be expected4 ,an adult patient1 who cannot separate from an older friend on account of an extraordinarily strong mother transference1 dreams that 8she had to get across some deep water 7typical idea67 with this friend2 her friend fell in 7mother transference72 she tries to drag her out1 and almost succeeds1 but a large crab seizes on the dreamer by the foot and tries to pull her in40 ,etymology also confirms this conception3 ,there is an ,indo-,germanic root vlu-1 vel-1 with the meaning of 8encircling1 surrounding1 turning40 ,from this is derived ,sanskrit val1 valati to cover1 to surround1 to encircle1 to encoil 7symbol of the snake72 vall creeping plant2 ulta boa-constrictor ,latin voltus1 ,lithuanian vel1 velti wickeln 7to roll up72 ,church ,slavonian vlina ,old ,high ,german1 wella ,welle 7wave or billow74 ,to the root vlu also belongs the root vlvo1 with the meaning 8cover1 corium1 womb40 7,the serpent on account of its casting its skin is an excellent symbol of rebirth47 ,sanskrit ulva1 ulba has the same meaning2 ,latin volva1 volvula1 vulva4 ,to vlu also belongs the root ulvor1 with the meaning of 8fruitful field1 covering or husk of plants1 sheath40 ,sanskrit urvr sown field4 ,zend urvara plant4 7,see the personification of the ploughed furrow47 ,the same root vel has also the meaning of 8wallen0 7to undulate74 ,sanskrit ulmuka conflagration4 1 1 ,gothic vulan wallen 7to undulate74 ,old ,high ,german and ,middle ,high ,german walm heat1 glow4#did ,it is typical that in the state of 8involution0 the hair of the sun-hero always falls out from the heat4 ,further the root vel is found with the meaning 8to sound1#die and to will1 to wish0 7libido674 ,the motive of encoiling is mother symbolism4#dif ,this is verified by the fact that the trees1 for example1 bring forth again 7like the whale in the legend of ,jonah74 ,they do that very generally1 thus in the ,greek legend the #dig of the ash trees are the mothers of the race of men of the ,iron ,age4 ,in northern mythology1 ,askr1 the ash tree1 is the primitive father4 ,his wife1 ,embla1 is the 8,emsige10 the active one1 and not1 as was earlier believed1 the aspen4 ,askr probably means1 in the first place1 the phallic spear of the ash tree4 7,compare the ,sabine custom of parting the bride's hair with the lance47 ,the ,bundehesh symbolizes the first people1 ,meschia and ,meschiane1 as the tree ,reivas1 one part of which places a branch in a hole of the other part4 ,the material which1 according to the northern myth1 was animated by the god when he created men#dih is designated as tr wood1 tree4#dii ,i recall also wood1 which in ,latin is called materia4 ,in the wood of the 8world-ash10 ,ygdrasil1 a human pair hid themselves at the end of the world1 from whom sprang the race of the renewed world4#ejj ,the ,noah motive is easily recognized in this conception 7the night journey on the sea72 at the same time1 in the symbol of ,ygdrasil1 a mother idea is again apparent4 ,at the moment of the destruction of the world the 8world-ash0 becomes the guardian mother1 the tree of death and life1 one 840#ejaejb ,this function of rebirth of the 8world-ash0 also helps to elucidate the representation met with in the ,egyptian ,book of the ,dead1 which is called 8the gate of knowledge of the soul of the ,east03 8,i am the pilot in the holy keel1 ,i am the steersman who allows no rest in the ship of ,r4#ejc ,i know that tree of emerald green from whose midst ,r rises to the height of the clouds40#ejd ,ship and tree of the dead 7death ship and death tree7 are here closely connected4 ,the conception is that ,r1 born from the tree1 ascends 7,osiris in the ,erika74 ,the representation of the sun-god ,mithra is probably explained in the same way4 ,he is represented upon the ,heddernheim relief1 with half his body arising from the top of a tree4 7,in the same way numerous other monuments show ,mithra half embodied in the rock1 and illustrate a rock birth1 similar to ,men47 ,frequently there is a stream near the birthplace of ,mithra4 ,this conglomeration of symbols is also found in the birth of ,aschanes1 the first ,saxon king1 who grew from the ,harz rocks1 which are in the midst of the wood#eje near a fountain4#ejf ,here we find all the mother symbols united--earth1 wood1 water1 three forms of tangible matter4 ,we can wonder no longer that in the ,middle ,ages the tree was poetically addressed with the title of honor1 8mistress40 ,likewise it is not astonishing that the ,christian legend transformed the tree of death1 the cross1 into the tree of life1 so that ,christ was often represented on a living and fruit-bearing tree4 ,this reversion of the cross symbol to the tree of life1 which even in ,babylon was an important and authentic religious symbol1 is also considered entirely probable by ,zckler1#ejg an authority on the history of the cross4 ,the pre-,christian meaning of the symbol does not contradict this interpretation2 on the contrary1 its meaning is life4 ,the appearance of the cross in the sun worship 7here the cross with equal arms1 and the swastika cross1 as representative of the sun's rays71 as well as in the cult of the goddess of love 7,isis with the crux ansata1 the rope1 the speculum veneris 1 etc471 in no way contradicts the previous historical meaning4 ,the ,christian legend has made abundant use of this symbolism4 ,illustration3 ,,christ ,,on ,,the ,,tree ,,of ,,life ,the student of medival history is familiar with the representation of the cross growing above the grave of ,adam4 ,the legend was that ,adam was buried on ,golgotha4 ,seth had planted on his grave a branch of the 8paradise tree10 which became the cross and tree of death of ,christ4#ejh ,we all know that through ,adam's guilt sin and death came into the world1 and ,christ through his death has redeemed us from the guilt4 ,to the question in what had ,adam's guilt consisted it is said that the unpardonable sin to be expiated by death was that he dared to pick a fruit from the paradise tree4#eji ,the results of this are described in an ,oriental legend4 ,one to whom it was permitted to cast one look into ,paradise after the fall saw the tree there and the four streams4 ,but the tree was withered1 and in its branches lay an infant4 7,the mother had become pregnant4#eaj7 ,this remarkable legend corresponds to the ,talmudic tradition that ,adam1 before ,eve1 already possessed a demon wife1 by name ,lilith1 with whom he quarrelled for mastership4 ,but ,lilith raised herself into the air through the magic of the name of ,god and hid herself in the sea4 ,adam forced her back with the help of three angels4#eaa ,lilith became a nightmare1 a ,lamia1 who threatened those with child and who kidnapped the new-born child4 ,the parallel myth is that of the ,lamias1 the spectres of the night1 who terrified the children4 ,the original legend is that ,lamia enticed ,zeus1 but the jealous ,hera1 however1 caused ,lamia to bring only dead children into the world4 ,since that time the raging ,lamia is the persecutor of children1 whom she destroys wherever she can4 ,this motive frequently recurs in fairy tales1 where the mother often appears directly as a murderess or as a devourer of men2#eab a ,german paradigm is the well-known tale of ,hansel and ,gretel4 ,lamia is actually a large1 voracious fish1 which establishes the connection with the whale-dragon myth so beautifully worked out by ,frobenius1 in which the sea monster devours the sun-hero for rebirth and where the hero must employ every stratagem to conquer the monster4 ,here again we meet with the idea of the 8terrible mother0 in the form of the voracious fish1 the mouth of death4#eac ,in ,frobenius there are numerous examples where the monster has devoured not only men but also animals1 plants1 an entire country1 all of which are redeemed by the hero to a glorious rebirth4 ,the ,lamias are typical nightmares1 the feminine nature of which is abundantly proven4#ead ,their universal peculiarity is that they ride upon their victims4 ,their counterparts are the spectral horses which bear their riders along in a mad gallop4 ,one recognizes very easily in these symbolic forms the type of anxious dream which1 as ,riklin shows1#eae has already become important for the interpretation of fairy tales through the investigation of ,laistner4#eaf ,the typical riding takes on a special aspect through the results of the analytic investigation of infantile psychology2 the two contributions of ,freud and myself#eag have emphasized1 on one side1 the anxiety significance of the horse1 on the other side the sexual meaning of the phantasy of riding4 ,when we take these experiences into consideration1 we need no longer be surprised that the maternal 8world-ash0 ,ygdrasil is called in ,german 8the frightful horse40 ,cannegieter#eah says of nightmares3 8,abigunt eas nymphas 7matres deas1 mairas7 hodie rustici osse capitis equini tectis injecto1 cujusmodi ossa per has terras in rusticorum villis crebra est animadvertere4 ,nocte autem ad concubia equitare creduntur et equos fatigare ad longinqua itinera40#eai ,the connection of nightmare and horse seems1 at first glance1 to be present also etymologically--nightmare and mare4 ,the ,indo-,germanic root for mre is mark4 ,mre is the horse1 ,english mare2 ,old ,high ,german marah 7male horse7 and meriha 7female horse72 ,old ,norse merr 7mara nightmare72 ,anglo-,saxon myre 7maira74 ,the ,french 8cauchmar0 comes from calcare to tread1 to step 7of iterative meaning1 therefore1 8to tread0 or press down74 ,it was also said of the cock who stepped upon the hen4 ,this movement is also typical for the nightmare2 therefore1 it is said of ,king ,vanlandi1 8,mara trad han10 the ,mara trod on him in sleep even to death4#ebj ,a synonym for nightmare is the 8troll0 or 8treter0#eba 7treader74 ,this movement 7calcare7 is proven again by the experience of ,freud and myself with children1 where a special infantile sexual significance is attached to stepping or kicking4 ,the common ,aryan root mar means 8to die02 therefore1 mara the 8dead0 or 8death40 ,from this results mors1 fate 7also #ebb74 ,as is well known1 the ,nornes sitting under the 8world-ash0 personify fate like ,clotho1 ,lachesis and ,atropos4 ,with the ,celts the conception of the ,fates probably passes into that of matres and matron1 which had a divine significance among the ,germans4 ,a well-known passage in ,julius ,csar 78,de ,bello ,gallico10 i3 #ej7 informs us of this meaning of the mother3 8,ut matres familias eorum sortibus et vaticinationibus#ebc declararent1 utrum prlium committi ex usu esset1 nec ne40#ebd ,in ,slav mara means 8witch02 poln4 mora demon1 nightmare2 mr or mre 7,swiss-,german7 means 8sow10 also as an insult4 ,the ,bohemian mura means 8nightmare0 and 8evening moth1 ,sphinx40 ,this strange connection is explained through analysis where it often occurs that animals with movable shells 7,venus shell7 or wings are utilized for very transparent reasons as symbols of the female genitals4#ebe ,the ,sphingina are the twilight moths2 they1 like the nightmare1 come in the darkness4 ,finally1 it is to be observed that the sacred olive tree of ,athens is called 80 7that was derived from 74 ,halirrhotios wished to cut down the tree1 but killed himself with the axe in the attempt4 ,the sound resemblance of mar1 mre with meer sea and ,latin mare sea is remarkable1 although etymologically accidental4 ,might it refer back to 8the great primitive idea of the mother0 who1 in the first place1 meant to us our individual world and afterwards became the symbol of all worlds8 ,goethe said of the mothers3 8,they are encircled by images of all creatures40 ,the ,christians1 too1 could not refrain from reuniting their mother of ,god with water4 8,ave ,maris stella0 is the beginning of a hymn to ,mary4 ,then again it is the horses of ,neptune which symbolize the waves of the sea4 ,it is probably of importance that the infantile word ma-ma 7mother's breast7 is repeated in its initial sound in all possible languages1 and that the mothers of two religious heroes are called ,mary and ,maya4 ,that the mother is the horse of the child is to be seen most plainly in the primitive custom of carrying the child on the back or letting it ride on the hip4 ,odin hung on the 8world-ash10 the mother1 his 8horse of terror40 ,the ,egyptian sun-god sits on the back of his mother1 the heavenly cow4 ,we have already seen that1 according to ,egyptian conceptions1 ,isis1 the mother of god1 played an evil trick on the sun-god with the poisonous snake2 also ,isis behaved treacherously toward her son ,horus in ,plutarch's tradition4 ,that is1 ,horus vanquished the evil ,typhon1 who murdered ,osiris treacherously 7terrible mother ,typhon74 ,isis1 however1 set him free again4 ,horus thereupon rebelled1 laid hands on his mother and tore the regal ornaments from her head1 whereupon ,hermes gave her a cow's head4 ,then ,horus conquered ,typhon a second time4 ,typhon1 in the ,greek legend1 is a monstrous dragon4 ,even without this confirmation it is evident that the battle of ,horus is the typical battle of the sun-hero with the whale-dragon4 ,of the latter we know that it is a symbol of the 8dreadful mother10 of the voracious jaws of death1 where men are dismembered and ground up4#ebf ,whoever vanquishes this monster has gained a new or eternal youth4 ,for this purpose one must1 in spite of all dangers1 descend into the belly of the monster#ebg 7journey to hell7 and spend some time there4 7,imprisonment by night in the sea47 ,the battle with the night serpent signifies1 therefore1 the conquering of the mother1 who is suspected of an infamous crime1 that is1 the betrayal of the son4 ,a full confirmation of the connection comes to us through the fragment of the ,babylonian epic of the creation1 discovered by ,george ,smith1 mostly from the library of ,asurbanipal4 ,the period of the origin of the text was probably in the time of ,hammurabi 7#b1jjj ,b4,c474 ,we learn from this account of creation#ebh that the sun-god ,ea1 the son of the depths of the waters and the god of wisdom1#ebi had conquered ,aps4 ,aps is the creator of the great gods 7he existed in the beginning in a sort of trinity with ,timat--the mother of gods and ,mumu1 his vizier74 ,ea conquered the father1 but ,timat plotted revenge4 ,she prepared herself for battle against the gods4 8,mother ,hubur1 who created everything1 ,procured invincible weapons1 gave birth to giant snakes ,with pointed teeth1 relentless in every way2 ,filled their bellies with poison instead of blood1 ,furious gigantic lizards1 clothed them with horrors1 ,let them swell with the splendor of horror1 formed them rearing1 ,whoever sees them shall die of terror4 ,their bodies shall rear without turning to escape4 ,she arrayed the lizards1 dragons and ,laamen1 ,hurricanes1 mad dogs1 scorpion men1 ,mighty storms1 fishmen and rams4 ,with relentless weapons1 without fear of conflict1 ,powerful are ,timat's commands1 irresistible are they4 8,after ,timat had powerfully done her work ,she conceived evil against the gods1 her descendants2 ,in order to revenge ,apsu1 ,timat did evil4 ,when ,ea now heard this thing ,he became painfully anxious1 sorrowfully he sat himself4 ,he went to the father1 his creator1 ,ansar1 ,to relate to him all that ,timat plotted4 ,timat1 our mother1 has taken an aversion to us1 ,has prepared a riotous mob1 furiously raging40 ,the gods finally opposed ,marduk1 the god of spring1 the victorious sun1 against the fearful host of ,timat4 ,marduk prepared for battle4 ,of his chief weapon1 which he created1 it is said3 8,he created the evil wind1 ,imullu1 the south storm and the hurricane1 ,the fourth wind1 the seventh wind1 the whirlwind and the harmful wind1 ,then let he loose the winds1 which he had created1 the seven3 ,to cause confusion within ,timat1 they followed behind him1 ,then the lord took up the cyclone1 his great weapon2 ,for his chariot he mounted the stormwind1 the incomparable1 the terrible one40 ,his chief weapon is the wind and a net1 with which he will entangle ,timat4 ,he approaches ,timat and challenges her to a combat4 8,then ,timat and ,marduk1 the wise one of the gods1 came together1 ,rising for the fight1 approaching to the battle3 ,then the lord spread out his net and caught her4 ,he let loose the ,imullu in his train at her face1 ,then ,timat now opened her mouth as wide as she could4 ,he let the ,imullu rush in so that her lips could not close2 ,with the raging winds he filled her womb4 ,her inward parts were seized and she opened wide her mouth4 ,he touched her with the spear1 dismembered her body1 ,he slashed her inward parts1 and cut out her heart1 ,subdued her and put an end to her life4 ,he threw down her body and stepped upon it40 ,after ,marduk slew the mother1 he devised the creation of the world4 8,there the lord rested contemplating her body1 ,then divided he the ,colossus1 planning wisely4 ,he cut it apart like a flat fish1 into two parts1#ecj ,one half he took and with it he covered the ,heavens40 ,in this manner ,marduk created the universe from the mother4 ,it is clearly evident that the killing of the mother-dragon here takes place under the idea of a wind fecundation with negative accompaniments4 ,the world is created from the mother1 that is to say1 from the libido taken away from the mother through sacrifice4 ,we shall have to consider this significant formula more closely in the last chapter4 ,the most interesting parallels to this primitive myth are to be found in the literature of the ,old ,testament1 as ,gunkel#eca has brilliantly pointed out4 ,it is worth while to trace the psychology of these parallels4 ,isaiah li3#i3 7#i7 8,awake1 awake1 put on strength1 ,o arm of the ,lord2 awake as in the ancient days1 in the generation of old4 ,art thou not it that hath cut ,rahab1 and wounded the dragon8 7#aj7 8,art thou not it which hath dried the sea1 the waters of the great deep1 that hath made the depths of the sea a way for the ransomed to pass over80 ,the name of ,rahab is frequently used for ,egypt in the ,old ,testament1 also dragon4 ,isaiah1 chapter xxx1 verse #g1 calls ,egypt 8the silent ,rahab10 and means1 therefore1 something evil and hostile4 ,rahab is the well-known whore of ,jericho1 who later1 as the wife of ,prince ,salma1 became the ancestress of ,christ4 ,here ,rahab appeared as the old dragon1 as ,timat1 against whose evil power ,marduk1 or ,jehovah1 marched forth4 ,the expression 8the ransomed0 refers to the ,jews freed from bondage1 but it is also mythological1 for the hero again frees those previously devoured by the whale4 7,frobenius47 ,psalm1 lxxxix3#aj3 8,thou hast broken ,rahab in pieces1 as one that is slain40 ,job xxvi3#ab-ac3 8,he divideth the sea with his power1 and by his understanding he smiteth through the proud4 8,by his spirit he hath garnished the heavens1 his hand hath formed the crooked serpent40 ,gunkel places ,rahab as identical with ,chaos1 that is1 the same as ,timat4 ,gunkel translates 8the breaking to pieces0 as 8violation40 ,timat or ,rahab as the mother is also the whore4 ,gilgamesh treats ,ishtar in this way when he accuses her of whoredom4 ,this insult towards the mother is very familiar to us from dream analysis4 ,the dragon ,rahab appears also as ,leviathan1 the water monster 7maternal sea74 ,psalm lxxiv3 7#ac7 8,thou didst divide the sea by thy strength3 thou brakest the heads of the dragons in the waters4 7#ad7 8,thou brakest the heads of ,leviathan in pieces and gavest him to be meat to the people inhabiting the wilderness4 7#ae7 8,thou didst cleave the fountain and the flood3 thou didst dry up mighty rivers40 ,while only the phallic meaning of the ,leviathan was emphasized in the first part of this work1 we now discover also the maternal meaning4 ,a further parallel is3 ,isaiah xxvii3#a3 8,in that day1 the ,lord with his cruel and great and strong sword shall punish ,leviathan1 the piercing serpent1 even ,leviathan that crooked serpent1 and he shall slay the dragon that is in the sea40 ,we come upon a special motive in ,job1 chap4 xli1 v4 #a3 8,canst thou draw out ,leviathan with an hook8 or his tongue with a cord which thou lettest down8 ,canst thou put an hook in his nose8 or bore his jaw through with a thorn80 ,numerous parallels to this motive are to be found among exotic myths in ,frobenius1 where the maternal sea monster was also fished for4 ,the comparison of the mother libido with the elementary powers of the sea and the powerful monsters borne by the earth show how invincibly great is the power of that libido which we designate as maternal4 ,we have already seen that the incest prohibition prevents the son from reproducing himself through the mother4 ,but this must be done by the god1 as is shown with remarkable clearness and candor in the pious ,egyptian mythology1 which has preserved the most ancient and simple concepts4 ,thus ,chnum1 the 8moulder10 the 8potter10 the 8architect10 moulds his egg upon the potter's wheel1 for he is 8the immortal growth10 8the reproduction of himself and his own rebirth1 the creator of the egg1 which emerged from the primitive waters40 ,in the ,book of the ,dead it says3 8,i am the sublime falcon 7the ,sun-god71 which has come forth from his egg40 ,another passage in the ,book of the ,dead reads3 8,i am the creator of ,nun1 who has taken his place in the underworld4 ,my nest is not seen and my egg is not broken40 ,a further passage reads3 8that great and noble god in his egg3 who is his own originator of that which has arisen from him40#ecb ,therefore1 the god ,nagaga-uer is also called the 8great cackler40 7,book of the ,dead47 8,i cackle like a goose and ,i whistle like a falcon40 ,the mother is reproached with the incest prohibition as an act of wilful maliciousness by which she excludes the son from immortality4 ,therefore1 a god must at least rebel1 overpower and chastise the mother4 7,compare ,adam and ,lilith1 above47 ,the 8overpowering0 signifies incestuous rape4#ecc ,herodotus#ecd has preserved for us a valuable fragment of this religious phantasy4 8,and how they celebrate their feast to ,isis in the city of ,busiris1 ,i have already previously remarked4 ,after the sacrifice1 all of them1 men and women1 full ten thousand people1 begin to beat each other4 ,but it would be sin for me to mention for whom they do beat each other4 8,but in ,papremis they celebrated the sacrifice with holy actions1 as in the other places4 ,about the time when the sun sets1 some few priests are busy around the image2 most of them stand at the entrance with wooden clubs1 and others who would fulfil a vow1 more than a thousand men1 also stand in a group with wooden cudgels opposite them4 8,now on the eve of the festival1 they take the image out in a small and gilded temple into another sacred edifice4 ,then the few who remain with the image draw a four-wheeled chariot upon which the temple stands with the image which it encloses4 ,but the others who stand in the anterooms are not allowed to enter4 ,those under a vow1 who stand by the god1 beat them off4 ,now occurs a furious battle with clubs1 in which they bruise each other's bodies and as ,i believe1 many even die from their wounds3 notwithstanding this1 the ,egyptians consider that none die4 8,the natives claim that this festival gathering was introduced for the following reason3 in this sanctuary lived the mother of ,ares4#ece ,now ,ares was brought up abroad and when he became a man he came to have intercourse with his mother4 ,the servants of his mother who had seen him did not allow him to enter peacefully1 but prevented him2 at which he fetched people from another city1 who mistreated the servants and had entrance to his mother4 ,therefore1 they asserted that this slaughter was introduced at the feast for ,ares40 ,it is evident that the pious here fight their way to a share in the mystery of the raping of the mother4#ecf ,this is the part which belongs to them1#ecg while the heroic deed belongs to the god4#ech ,by ,ares is meant the ,egyptian ,typhon1 as we have good reasons to suppose4 ,thus ,typhon represents the evil longing for the mother with which other myth forms reproach the mother1 according to the well-known example4 ,the death of ,balder1 quite analogous to the death of ,osiris 7attack of sickness of ,r71 because of the wounding by the branch of the mistletoe1 seems to need a similar explanation4 ,it is recounted in the myth how all creatures were pledged not to hurt ,balder1 save only the mistletoe1 which was forgotten1 presumably because it was too young4 ,this killed ,balder4 ,mistletoe is a parasite4 ,the female piece of wood in the fire-boring ritual was obtained#eci from the wood of a parasitical or creeping plant1 the fire mother4 ,the 8mare0 rests upon 8,marentak10 in which ,grimm suspects the mistletoe4 ,the mistletoe was a remedy against barrenness4 ,in ,gaul the ,druid alone was allowed to climb the holy oak amid solemn ceremonies after the completed sacrifice1 in order to cut off the ritual mistletoe4#edj ,this act is a religiously limited and organized incest4 ,that which grows on the tree is the child1#eda which man might have by the mother2 then man himself would be in a renewed and rejuvenated form2 and precisely this is what man cannot have1 because the incest prohibition forbids it4 ,as the ,celtic custom shows1 the act is performed by the priest only1 with the observation of certain ceremonies2 the hero god and the redeemer of the world1 however1 do the unpermitted1 the superhuman thing1 and through it purchase immortality4 ,the dragon1 who must be overcome for this purpose1 means1 as must have been for some time clearly seen1 the resistance against the incest4 ,dragon and serpent1 especially with the characteristic accumulation of anxiety attributes1 are the symbolic representations of anxiety which correspond to the repressed incest wish4 ,it is1 therefore1 intelligible1 when we come across the tree with the snake again and again 7in ,paradise the snake even tempts to sin74 ,the snake or dragon possesses in particular the meaning of treasure guardian and defender4 ,the phallic1 as well as the feminine1 meaning of the dragon#edb indicates that it is again a symbol of the sexual neutral 7or bisexual7 libido1 that is to say1 a symbol of the libido in opposition4 ,in this significance the black horse1 ,apaosha1 the demon of opposition1 appears in the old ,persian song1 ,tishtriya1 where it obstructs the sources of the rain lake4 ,the white horse ,tishtriya makes two futile attempts to vanquish ,apaosha2 at the third attempt1 with the help of ,ahuramazda1 he is successful4#edc ,whereupon the sluices of heaven open and a fruitful rain pours down upon the earth4#edd ,in this song one sees very beautifully in the choice of symbol how libido is opposed to libido1 will against will1 the discordance of primitive man with himself1 which he recognizes again in all the adversity and contrasts of external nature4 ,the symbol of the tree encoiled by the serpent may also be translated as the mother defended from incest by resistance4 ,this symbol is by no means rare upon ,mithraic monuments4 ,the rock encircled by a snake is to be comprehended similarly1 because ,mithra is one born from a rock4 ,the menace of the new-born by the snake 7,mithra1 ,hercules7 is made clear through the legend of ,lilith and ,lamia4 ,python1 the dragon of ,leto1 and ,poine1 who devastates the land of ,crotopus1 are sent by the father of the new-born4 ,this idea indicates the localization1 well known in psychoanalysis1 of the incest anxiety in the father4 ,the father represents the active repulse of the incest wish of the son4 ,the crime1 unconsciously wished for by the son1 is imputed to the father under the guise of a pretended murderous purpose1 this being the cause of the mortal fear of the son for the father1 a frequent neurotic symptom4 ,in conformity with this idea1 the monster to be overcome by the young hero is frequently a giant1 the guardian of the treasure or the woman4 ,a striking example is the giant ,chumbaba in the ,gilgamesh epic1 who protected the garden of ,ishtar2#ede he is overcome by ,gilgamesh1 whereby ,ishtar is won4 ,thereupon she makes erotic advances towards ,gilgamesh4#edf ,this data should be sufficient to render intelligible the rle of ,horus in ,plutarch1 especially the violent usage of ,isis4 ,through overpowering the mother the hero becomes equal to the sun2 he reproduces himself4 ,he wins the strength of the invincible sun1 the power of eternal rejuvenation4 ,we thus understand a series of representations from the ,mithraic myth on the ,heddernheim relief4 ,there we see1 first of all1 the birth of ,mithra from the top of the tree2 the next representation shows him carrying the conquered bull 7comparable to the monstrous bull overcome by ,gilgamesh74 ,this bull signifies the concentrated significance of the monster1 the father1 who as giant and dangerous animal embodies the incest prohibition1 and agrees with the individual libido of the sun-hero1 which he overcomes by self-sacrifice4 ,the third picture represents ,mithra1 when he grasps the head ornament of the sun1 the nimbus4 ,this act recalls to us1 first of all1 the violence of ,horus towards ,isis2 secondly1 the ,christian basic thought1 that those who have overcome attain the crown of eternal life4 ,on the fourth picture ,sol kneels before ,mithra4 ,these last two representations show plainly that ,mithra has taken to himself the strength of the sun1 so that he becomes the lord of the sun as well4 ,he has conquered 8his animal nature10 the bull4 ,the animal knows no incest prohibition2 man is1 therefore1 man because he conquers the incest wish1 that is1 the animal nature4 ,thus ,mithra has sacrificed his animal nature1 the incest wish1 and with that has overcome the mother1 that is to say1 8the terrible death-bringing mother40 ,a solution is already anticipated in the ,gilgamesh epic through the formal renunciation of the horrible ,ishtar by the hero4 ,the overcoming of the mother in the ,mithraic sacrifice1 which had almost an ascetic character1 took place no longer by the archaic overpowering1 but through the renunciation1 the sacrifice of the wish4 ,the primitive thought of incestuous reproduction through entrance into the mother's womb had already been displaced1 because man was so far advanced in domestication that he believed that the eternal life of the sun is reached1 not through the perpetration of incest1 but through the sacrifice of the incest wish4 ,this important change expressed in the ,mithraic mystery finds its full expression for the first time in the symbol of the crucified ,god4 ,a bleeding human sacrifice was hung on the tree of life for ,adam's sins4#edg ,the first-born sacrifices its life to the mother when he suffers1 hanging on the branch1 a disgraceful and painful death1 a mode of death which belongs to the most ignominious forms of execution1 which ,roman antiquity had reserved for only the lowest criminal4 ,thus the hero dies1 as if he had committed the most shameful crime2 he does this by returning into the birth-giving branch of the tree of life1 at the same time paying for his guilt with the pangs of death4 ,the animal nature is repressed most powerfully in this deed of the highest courage and the greatest renunciation2 therefore1 a greater salvation is to be expected for humanity1 because such a deed alone seems appropriate to expiate ,adam's guilt4 ,illustration3 ,,bull-,,sacrifice ,,of ,,mithra ,as has already been mentioned1 the hanging of the sacrifice on the tree is a generally widespread ritual custom1 ,germanic examples being especially abundant4 ,the ritual consists in the sacrifice being pierced by a spear4#edh ,thus it is said of ,odin 7,edda1 ,havamal73 8,i know that ,i hung on the windswept tree ,nine nights through1 ,wounded by a spear1 dedicated to ,odin ,i myself to myself40 ,the hanging of the sacrifice to the cross also occurred in ,america prior to its discovery4 ,mller#edi mentions the ,fejervaryian manuscript 7a ,mexican hieroglyphic kodex71 at the conclusion of which there is a colossal cross1 in the middle of which there hangs a bleeding divinity4 ,equally interesting is the cross of ,palenque2#eej up above is a bird1 on either side two human figures1 who look at the cross and hold a child against it either for sacrifice or baptism4 ,the old ,mexicans are said to have invoked the favor of ,centeotls1 8the daughter of heaven and the goddess of wheat10 every spring by nailing upon the cross a youth or a maiden and by shooting the sacrifice with arrows4#eea ,the name of the ,mexican cross signifies 8tree of our life or flesh40#eeb ,an effigy from the ,island of ,philae represents ,osiris in the form of a crucified god1 wept over by ,isis and ,nephthys1 the sister consort4#eec ,the meaning of the cross is certainly not limited to the tree of life1 as has already been shown4 ,just as the tree of life has also a phallic sub-meaning 7as libido symbol71 so there is a further significance to the cross than life and immortality4#eed ,mller uses it as a sign of rain and of fertility1 because it appears among the ,indians distinctly as a magic charm of fertility4 ,it goes without saying1 therefore1 that it plays a rle in the sun cult4 ,it is also noteworthy that the sign of the cross is an important sign for the keeping away of all evil1 like the ancient gesture of ,manofica4 ,the phallic amulets also serve the same purpose4 ,zckler appears to have overlooked the fact that the phallic ,crux ,ansata is the same cross which has flourished in countless examples in the soil of antiquity4 ,copies of this ,crux ,ansata are found in many places1 and almost every collection of antiquities possesses one or more specimens4#eee ,finally1 it must be mentioned that the form of the human body is imitated in the cross as of a man with arms outspread4 ,it is remarkable that in early ,christian representations ,christ is not nailed to the cross1 but stands before it with arms outstretched4#eef ,maurice#eeg gives a striking basis for this interpretation when he says3 8,it is a fact not less remarkable than well attested1 that the ,druids in their groves were accustomed to select the most stately and beautiful tree as an emblem of the deity they adored1 and cutting off the side branches1 they affixed two of the largest of them to the highest part of the trunk1 in such a manner that those branches extended on each side like the arms of a man1 and together with the body presented the appearance of a huge cross2 and in the bark in several places was also inscribed the letter 7tau740#eeh 8,the tree of knowledge0 of the ,hindoo ,dschaina sect assumes human form2 it was represented as a mighty1 thick trunk in the form of a human head1 from the top of which grew out two longer branches hanging down at the sides and one short1 vertical1 uprising branch crowned by a bud or blossom-like thickening4#eei ,robertson in his 8,evangelical ,myths0 mentions that in the ,assyrian system there exists the representation of the divinity in the form of a cross1 in which the vertical beam corresponds to a human form and the horizontal beam to a pair of conventionalized wings4 ,old ,grecian idols such1 for example1 as were found in large numbers in ,aegina have a similar character1 an immoderately long head and arms slightly raised1 wing-shaped1 and in front distinct breasts4#efj ,i must leave it an open question as to whether the symbol of the cross has any relation to the two pieces of wood in the religious fire production1 as is frequently claimed4 ,it does appear1 however1 as if the cross symbol actually still possessed the significance of 8union10 for this idea belongs to the fertility charm1 and especially to the thought of eternal rebirth1 which is most intimately bound up with the cross4 ,the thought of 8union10 expressed by the symbol of the cross1 is met with in 8,timaios0 of ,plato1 where the world soul is conceived as stretched out between heaven and earth in the form of an ,x 7,chi72 hence in the form of a 8,st4 ,andrew's cross40 ,when we now learn1 furthermore1 that the world soul contains in itself the world as a body1 then this picture inevitably reminds us of the mother4 7,dialogues of ,plato4 ,jowett1 ,vol4 ,,ii1 page #ebh47 8,and in the center he put the soul1 which he diffused through the whole1 and also spread over all the body round about1 and he made one solitary and only heaven1 a circle moving in a circle1 having such excellence as to be able to hold converse with itself1 and needing no other friendship or acquaintance4 ,having these purposes in view he created the world to be a blessed god40 ,this highest degree of inactivity and freedom from desire1 symbolized by the being enclosed within itself1 signifies divine blessedness4 ,the only human prototype of this conception is the child in the mother's womb1 or rather more1 the adult man in the continuous embrace of the mother1 from whom he originates4 ,corresponding to this mythologic-philosophic conception1 the enviable ,diogenes inhabited a tub1 thus giving mythologic expression to the blessedness and resemblance to the ,divine in his freedom from desire4 ,plato says as follows of the bond of the world soul to the world body3 8,now ,god did not make the soul after the body1 although we have spoken of them in this order2 for when he put them together he would never have allowed that the elder should serve the younger1 but this is what we say at random1 because we ourselves too are very largely affected by chance4 ,whereas he made the soul in origin and excellence prior to and older than the body1 to be the ruler and mistress1 of whom the body was to be the subject40 ,it seems conceivable from other indications that the conception of the soul in general is a derivative of the mother-imago1 that is to say1 a symbolic designation for the amount of libido remaining in the mother-imago4 7,compare the ,christian representation of the soul as the bride of ,christ47 ,the further development of the world soul in 8,timaios0 takes place in an obscure fashion in mystic numerals4 ,when the mixture was completed the following occurred3 8,this entire compound he divided lengthways into two parts1 which he joined to one another at the center like the figure of an ,x40 ,this passage approaches very closely the division and union of ,atman1 who1 after the division1 is compared to a man and a woman who hold each other in an embrace4 ,another passage is worth mentioning3 8,after the entire union of the soul had taken place1 according to the master's mind1 he formed all that is corporeal within this1 and joined it together so as to penetrate it throughout40 ,moreover1 ,i refer to my remarks about the maternal meaning of the world soul in ,plotinus1 in ,chapter ,,ii4 ,a similar detachment of the symbol of the cross from a concrete figure we find among the ,muskhogean ,indians1 who stretch above the surface of the water 7pond or stream7 two ropes crosswise and at the point of intersection throw into the water fruits1 oil and precious stones as a sacrifice4#efa ,here the divinity is evidently the water1 not the cross1 which designates the place of sacrifice only1 through the point of intersection4 ,the sacrifice at the place of union indicates why this symbol was a primitive charm of fertility1#efb why we meet it so frequently in the prechristian era among the goddesses of love 7mother goddesses71 especially among the ,egyptians in ,isis and the sun-god4 ,we have already discussed the continuous union of these two divinities4 ,as the cross 7,tau 1 ,crux ,ansata7 always recurs in the hand of ,tum1 the supreme ,god1 the hegemon of the ,ennead1 it may not be superfluous to say something more of the destination of ,tum4 ,the ,tum of ,on-,heliopolis bears the name 8the father of his mother02 what that means needs no explanation2 ,jusas or ,nebit-,hotpet1 the goddess joined to him1 was called sometimes the mother1 sometimes the daughter1 sometimes the wife of the god4 ,the day of the beginning of autumn is designated in the ,heliopolitan inscriptions as the 8festival of the goddess ,jusasit10 as 8the arrival of the sister for the purpose of uniting with her father40 ,it is the day in which 8the goddess ,mehnit completes her work1 so that the god ,osiris may enter into the left eye40 7,by which the moon is meant4#efc7 ,the day is also called the filling up of the sacred eye with its needs4 ,the heavenly cow with the moon eye1 the cow-headed ,isis1 takes to herself in the autumn equinox the seed which procreates ,horus4 7,moon as keeper of the seed47 ,the 8eye0 evidently represents the genitals1 as in the myth of ,indra1 who had to bear spread over his whole body the likeness of ,yoni 7vulva71 on account of a ,bathsheba outrage1 but was so far pardoned by the gods that the disgraceful likeness of ,yoni was changed into eyes4#efd ,the 8pupil0 in the eye is a child4 ,the great god becomes a child again2 he enters the mother's womb in order to renew himself4#efe ,in a hymn it is said3 8,thy mother1 the heavens1 stretches forth her arms to thee40 ,in another place it is said3 8,thou shinest1 oh father of the gods1 upon the back of thy mother1 daily thy mother takes thee in her arms4 ,when thou illuminatest the dwelling of night1 thou unitest with thy mother1 the heavens40#eff ,the ,tum of ,pitum-,heliopolis not only bears the ,crux ,ansata as a symbol1 but also has this sign as his most frequent surname1 that is1 n or ni1 which means 8life0 or 8the living40 ,he is chiefly honored as the demon serpent1 ,agatho1 of whom it is said1 8,the holy demon serpent ,agatho goes forth from the city ,nezi40 ,the snake1 on account of casting its skin1 is the symbol of renewal1 as is the scarabus1 a symbol of the sun1 of whom it is said that he1 being of masculine sex only1 reproduces himself4 ,the name ,chnum 7another name for ,tum1 always meaning 8the sun-god07 comes from the verb num1 which means 8to bind together1 to unite40#efg ,chnum appears chiefly as the potter1 the moulder of his egg4 ,the cross seems1 therefore1 to be an extraordinarily condensed symbol2 its supreme meaning is that of the tree of life1 and1 therefore1 is a symbol of the mother4 ,the symbolization in a human form is1 therefore1 intelligible4 ,the phallic forms of the ,crux ,ansata belong to the abstract meaning of 8life0 and 8fertility10 as well as to the meaning of 8union10 which we can now very properly interpret as cohabitation with the mother for the purpose of renewal4#efh ,it is1 therefore1 not only a very touching but also a very significant nave symbolism when ,mary1 in an ,old ,english lament of the ,virgin1#efi accuses the cross of being a false tree1 which unjustly and without reason destroyed 8the pure fruit of her body1 her gentle birdling10 with a poisonous draught1 the draught of death1 which is destined only for the guilty descendants of the sinner ,adam4 ,her son was not a sharer in that guilt4 7,compare with this the cunning of ,isis with the fatal draught of love47 ,mary laments3 8,cross1 thou art the evil stepmother of my son1 so high hast thou hung him that ,i cannot even kiss his feet6 ,cross1 thou art my mortal enemy1 thou hast slain my little blue bird60 ,the holy cross answers3 8,woman1 ,i thank thee for my honor3 thy splendid fruit1 which now ,i bear1 shines as a red blossom4#egj ,not alone to save thee but to save the whole world this precious flower blooms in thee40#ega ,santa ,crux says of the relation to each other of the two mothers 7,isis in the morning and ,isis in the evening73 8,thou hast been crowned as ,queen of ,heaven on account of the child1 which thou hast borne4 ,but ,i shall appear as the shining relic to the whole world1 at the day of judgment4 ,i shall then raise my lament for thy divine son innocently slain upon me40 ,thus the murderous mother of death unites with the mother of life in bringing forth a child4 ,in their lament for the dying ,god1 and as outward token of their union1 ,mary kisses the cross1 and is reconciled to it4#egb ,the nave ,egyptian antiquity has preserved for us the union of the contrasting tendencies in the mother idea of ,isis4 ,naturally this imago is merely a symbol of the libido of the son for the mother1 and describes the conflict between love and incest resistance4 ,the criminal incestuous purpose of the son appears projected as criminal cunning in the mother-imago4 ,the separation of the son from the mother signifies the separation of man from the generic consciousness of animals1 from that infantile archaic thought characterized by the absence of individual consciousness4 ,it was only the power of the incest prohibition which created the self-conscious individual1 who formerly had been thoughtlessly one with the tribe1 and in this way alone did the idea of individual and final death become possible4 ,thus through the sin of ,adam death came into the world4 ,this1 as is evident1 is expressed figuratively1 that is1 in contrast form4 ,the mother's defence against the incest appears to the son as a malicious act1 which delivers him over to the fear of death4 ,this conflict faces us in the ,gilgamesh epic in its original freshness and passion1 where also the incest wish is projected onto the mother4 ,the neurotic who cannot leave the mother has good reasons2 the fear of death holds him there4 ,it seems as if no idea and no word were strong enough to express the meaning of this4 ,entire religions were constructed in order to give words to the immensity of this conflict4 ,this struggle for expression which continued down through the centuries certainly cannot have its source in the restricted realm of the vulgar conception of incest4 ,rather one must understand the law which is ultimately expressed as 8,incest prohibition0 as coercion to domestication1 and consider the religious systems as institutions which first receive1 then organize and gradually sublimate1 the motor forces of the animal nature not immediately available for cultural purposes4 ,we will now return to the visions of ,miss ,miller4 ,those now following need no further detailed discussion4 ,the next vision is the image of a 8purple bay40 ,the symbolism of the sea connects smoothly with that which precedes4 ,one might think here in addition of the reminiscences of the ,bay of ,naples1 which we came across in ,part ,i4 ,in the sequence of the whole1 however1 we must not overlook the significance of the 8bay40 ,in ,french it is called une baie1 which probably corresponds to a bay in the ,english text4 ,it might be worth while here to glance at the etymological side of this idea4 ,bay is generally used for something which is open1 just as the ,catalonian word badia 7bai7 comes from badar1 8to open40 ,in ,french bayer means 8to have the mouth open1 to gape40 ,another word for the same is ,meerbusen1 8bay or gulf02 ,latin sinus1 and a third word is golf 7gulf71 which in ,french stands in closest relation to gouffre abyss4 ,golf is derived from 810#egc which also means 8bosom0 and 8womb10 8mother-womb10 also 8vagina40 ,it can also mean a fold of a dress or pocket2 it may also mean a deep valley between high mountains4 ,these expressions clearly show what primitive ideas lie at their base4 ,they render intelligible ,goethe's choice of words at that place where ,faust wishes to follow the sun with winged desire in order in the everlasting day 8to drink its eternal light03 8,the mountain chain with all its gorges deep1 ,would then no more impede my godlike motion2 ,and now before mine eyes expands the ocean1 ,with all its bays1 in shining sleep60 ,faust's desire1 like that of every hero1 inclines towards the mysteries of rebirth1 of immortality2 therefore1 his course leads to the sea1 and down into the monstrous jaws of death1 the horror and narrowness of which at the same time signify the new day4 8,out on the open ocean speeds my dreaming3 ,the glassy flood before my feet is gleaming1 ,a new day beckons to a newer shore6 ,a fiery chariot borne on buoyant pinions1 ,sweeps near me now6 ,i soon shall ready be ,to pierce the ether's high1 unknown dominions1 ,to reach new spheres of pure activity6 ,this ,godlike rapture1 this supreme existence4444 8,yes1 let me dare those gates to fling asunder1 ,which every man would fain go slinking by6 ',tis time1 through deeds this word of truth to thunder2 ,that with the height of ,god's ,man's dignity may vie6 ,nor from that gloomy gulf to shrink affrighted1 ,where fancy doth herself to self-born pangs compel1-- ,to struggle toward that pass benighted1 ,around whose narrow mouth flame all the fires of ,hell3-- ,to take this step with cheerful resolution1 ,though ,nothingness should be the certain swift conclusion60 ,it sounds like a confirmation1 when the succeeding vision of ,miss ,miller's is une falaise pic1 8a steep1 precipitous cliff40 7,compare gouffre47 ,the entire series of individual visions is completed1 as the author observes1 by a confusion of sounds1 somewhat resembling 8wa-ma1 wa-ma40 ,this has a very primitive1 barbaric sound4 ,since we learn from the author nothing of the subjective roots of this sound1 nothing is left us but the suspicion that this sound might be considered1 taken in connection with the whole1 as a slight mutilation of the well-known call ma-ma4 ,,chapter ,,vi ,,the ,,battle ,,for ,,deliverance ,,from ,,the ,,mother ,there now comes a pause in the production of visions by ,miss ,miller2 then the activity of the unconscious is resumed very energetically4 ,a forest with trees and bushes appears4 ,after the discussions in the preceding chapter1 there is need only of a hint that the symbol of the forest coincides essentially with the meaning of the holy tree4 ,the holy tree is found generally in a sacred forest enclosure or in the garden of ,paradise4 ,the sacred grove often takes the place of the taboo tree and assumes all the attributes of the latter4 ,the erotic symbolism of the garden is generally known4 ,the forest1 like the tree1 has mythologically a maternal significance4 ,in the vision which now follows1 the forest furnishes the stage upon which the dramatic representation of the end of ,chiwantopel is played4 ,this act1 therefore1 takes place in or near the mother4 ,first1 ,i will give the beginning of the drama as it is in the original text1 up to the first attempt at sacrifice4 ,at the beginning of the next chapter the reader will find the continuation1 the monologue and the sacrificial scene4 ,the drama begins as follows3 8,the personage ,chiwantopel1 came from the south1 on horseback2 around him a cloak of vivid colors1 red1 blue and white4 ,an ,indian in a costume of doe skin1 covered with beads and ornamented with feathers advances1 squats down and prepares to let fly an arrow at ,chiwantopel4 ,the latter presents his breast in an attitude of defiance1 and the ,indian1 fascinated by that sight1 slinks away and disappears within the forest40 ,the hero1 ,chiwantopel1 appears on horseback4 ,this fact seems of importance1 because as the further course of the drama shows 7see ,chapter ,,viii7 the horse plays no indifferent rle1 but suffers the same death as the hero1 and is even called 8faithful brother0 by the latter4 ,these allusions point to a remarkable similarity between horse and rider4 ,there seems to exist an intimate connection between the two1 which guides them to the same destiny4 ,we already have seen that the symbolization of 8the libido in resistance0 through the 8terrible mother0 in some places runs parallel with the horse4#egd ,strictly speaking1 it would be incorrect to say that the horse is1 or means1 the mother4 ,the mother idea is a libido symbol1 and the horse is also a libido symbol1 and at some points the two symbols intersect in their significances4 ,the common feature of the two ideas lies in the libido1 especially in the libido repressed from incest4 ,the hero and the horse appear to us in this setting like an artistic formation of the idea of humanity with its repressed libido1 whereby the horse acquires the significance of the animal unconscious1 which appears domesticated and subjected to the will of man4 ,agni upon the ram1 ,wotan upon ,sleipneir1 ,ahuramazda upon ,angromainyu1#ege ,jahwe upon the monstrous seraph1 ,christ upon the ass1#egf ,dionysus upon the ass1 ,mithra upon the horse1 ,men upon the human-footed horse1 ,freir upon the golden-bristled boar1 etc41 are parallel representations4 ,the chargers of mythology are always invested with great significance2 they very often appear anthropomorphized4 ,thus1 ,men's horse has human forelegs2 ,balaam's ass1 human speech2 the retreating bull1 upon whose back ,mithra springs in order to strike him down1 is1 according to a ,persian legend1 actually the ,god himself4 ,the mock crucifix of the ,palatine represents the crucified with an ass's head1 perhaps in reference to the ancient legend that in the temple of ,jerusalem the image of an ass was worshipped4 ,as ,drosselbart 7horse's mane7 ,wotan is half-human1 half-horse4#egg ,an old ,german riddle very prettily shows this unity between horse and horseman4#egh 8,who are the two1 who travel to ,thing8 ,together they have three eyes1 ten feet#egi and one tail2 and thus they travel over the land40 ,legends ascribe properties to the horse1 which psychologically belong to the unconscious of man2 horses are clairvoyant and clairaudient2 they show the way when the lost wanderer is helpless2 they have mantic powers4 ,in the ,iliad the horse prophesies evil4 ,they hear the words which the corpse speaks when it is taken to the grave--words which men cannot hear4 ,csar learned from his human-footed horse 7probably taken from the identification of ,csar with the ,phrygian ,men7 that he was to conquer the world4 ,an ass prophesied to ,augustus the victory of ,actium4 ,the horse also sees phantoms4 ,all these things correspond to typical manifestations of the unconscious4 ,therefore1 it is perfectly intelligible that the horse1 as the image of the wicked animal component of man1 has manifold connections with the devil4 ,the devil has a horse's foot2 in certain circumstances a horse's form4 ,at crucial moments he suddenly shows a cloven foot 7proverbial7 in the same way as in the abduction of ,hadding1 ,sleipneir suddenly looked out from behind ,wotan's mantle4#ehj ,just as the nightmare rides on the sleeper1 so does the devil1 and1 therefore1 it is said that those who have nightmares are ridden by the devil4 ,in ,persian lore the devil is the steed of ,god4 ,the devil1 like all evil things1 represents sexuality4 ,witches have intercourse with him1 in which case he appears in the form of a goat or horse4 ,the unmistakably phallic nature of the devil is communicated to the horse as well2 hence this symbol occurs in connections where this is the only meaning which would furnish an explanation4 ,it is to be mentioned that ,loki generates in the form of a horse1 just as does the devil when in horse's form1 as an old fire god4 ,thus the lightning was represented theriomorphically as a horse4#eha ,an uneducated hysteric told me that as a child she had suffered from extreme fear of thunder1 because every time the lightning flashed she saw immediately afterwards a huge black horse reaching upwards as far as the sky4#ehb ,it is said in a legend that the devil1 as the divinity of lightning1 casts a horse's foot 7lightning7 upon the roofs4 ,in accordance with the primitive meaning of thunder as fertilizer of the earth1 the phallic meaning is given both to lightning and the horse's foot4 ,in mythology the horse's foot really has the phallic function as in this dream4 ,an uneducated patient who originally had been violently forced to coitus by her husband very often dreams 7after separation7 that a wild horse springs upon her and kicks her in the abdomen with his hind foot4 ,plutarch has given us the following words of a prayer from the ,dionysus orgies3 1 1 4#ehcehd ,pegasus with his foot strikes out of the earth the spring ,hippocrene4 ,upon a ,corinthian statue of ,bellerophon1 which was also a fountain1 the water flowed out from the horse's hoof4 ,balder's horse gave rise to a spring through his kick4 ,thus the horse's foot is the dispenser of fruitful moisture4#ehe ,a legend of lower ,austria1 told by ,jaehns1 informs us that a gigantic man on a white horse is sometimes seen riding over the mountains4 ,this means a speedy rain4 ,in the ,german legend the goddess of birth1 ,frau ,holle1 appears on horseback4 ,pregnant women near confinement are prone to give oats to a white horse from their aprons and to pray him to give them a speedy delivery4 ,it was originally the custom for the horse to rub against the woman's genitals4 ,the horse 7like the ass7 had in general the significance of a priapic animal4#ehf ,horse's tracks are idols dispensing blessing and fertility4 ,horse's tracks established a claim1 and were of significance in determining boundaries1 like the priaps of ,latin antiquity4 ,like the phallic ,dactyli1 a horse opened the mineral riches of the ,harz ,mountains with his hoof4 ,the horseshoe1 an equivalent for horse's foot1#ehg brings luck and has apotropaic meaning4 ,in the ,netherlands an entire horse's foot is hung up in the stable to ward against sorcery4 ,the analogous effect of the phallus is well known2 hence the phalli at the gates4 ,in particular the horse's leg turned lightning aside1 according to the principle 8similia similibus40 ,horses also symbolize the wind1 that is to say1 the tertium comparationis is again the libido symbol4 ,the ,german legend recognizes the wind as the wild huntsman in pursuit of the maiden4 ,stormy regions frequently derive their names from horses1 as the ,white ,horse ,mountain of the ,lneburger heath4 ,the centaurs are typical wind gods1 and have been represented as such by ,bcklin's artistic intuition4#ehh ,horses also signify fire and light4 ,the fiery horses of ,helios are an example4 ,the horses of ,hector are called ,xanthos 7yellow1 bright71 ,podargos 7swift-footed71 ,lampos 7shining7 and ,aithon 7burning74 ,a very pronounced fire symbolism was represented by the mystic ,quadriga1 mentioned by ,dio ,chrysostomus4 ,the supreme ,god always drives his chariot in a circle4 ,four horses are harnessed to the chariot4 ,the horse driven on the periphery moves very quickly4 ,he has a shining coat1 and bears upon it the signs of the planets and the ,zodiac4#ehi ,this is a representation of the rotary fire of heaven4 ,the second horse moves more slowly1 and is illuminated only on one side4 ,the third moves still more slowly1 and the fourth rotates around himself4 ,but once the outer horse set the second horse on fire with his fiery breath1 and the third flooded the fourth with his streaming sweat4 ,then the horses dissolve and pass over into the substance of the strongest and most fiery1 which now becomes the charioteer4 ,the horses also represent the four elements4 ,the catastrophe signifies the conflagration of the world and the deluge1 whereupon the division of the ,god into many parts ceases1 and the divine unity is restored4#eij ,doubtless the ,quadriga may be understood astronomically as a symbol of time4 ,we already saw in the first part that the stoic representation of ,fate is a fire symbol4 ,it is1 therefore1 a logical continuation of the thought1 when time1 closely related to the conception of destiny1 exhibits this same libido symbolism4 ,brihadranyaka-,upanishad1 i3 #a1 says3 8,the morning glow verily is the head of the sacrificial horse1 the sun his eye1 the wind his breath1 the all-spreading fire his mouth1 the year is the belly of the sacrificial horse4 ,the sky is his back1 the atmosphere the cavern of his body1 the earth the vault of his belly4 ,the poles are his sides1 in between the poles his ribs1 the seasons his limbs1 the months and fortnights his joints4 ,days and nights are his feet1 stars his bones1 clouds his flesh4 ,the food he digests is the deserts1 the rivers are his veins1 the mountains his liver and lungs1 the herbs and trees his hair2 the rising sun is his fore part1 the setting sun his after part4 ,the ocean is his kinsman1 the sea his cradle40 ,the horse undoubtedly here stands for a time symbol1 and also for the entire world4 ,we come across in the ,mithraic religion1 a strange ,god of ,time1 ,aion1 called ,kronos or ,deus ,leontocephalus1 because his stereotyped representation is a lion-headed man1 who1 standing in a rigid attitude1 is encoiled by a snake1 whose head projects forward from behind over the lion's head4 ,the figure holds in each hand a key1 on the chest rests a thunderbolt1 upon his back are the four wings of the wind2 in addition to that1 the figure sometimes bears the ,zodiac on his body4 ,additional attributes are a cock and implements4 ,in the ,carolingian psalter of ,utrecht1 which is based upon ancient models1 the ,sculum-,aion is represented as a naked man with a snake in his hand4 ,as is suggested by the name of the divinity1 he is a symbol of time1 most interestingly composed from libido symbols4 ,the lion1 the zodiac sign of the greatest summer heat1#eia is the symbol of the most mighty desire4 78,my soul roars with the voice of a hungry lion10 says ,mechthild of ,magdeburg47 ,in the ,mithra mystery the serpent is often antagonistic to the lion1 corresponding to that very universal myth of the battle of the sun with the dragon4 ,in the ,egyptian ,book of the ,dead1 ,tum is even designated as a he-cat1 because as such he fought the snake1 ,apophis4 ,the encoiling also means the engulfing1 the entering into the mother's womb4 ,thus time is defined by the rising and setting of the sun1 that is to say1 through the death and renewal of the libido4 ,the addition of the cock again suggests time1 and the addition of implements suggests the creation through time4 78,dure cratrice10 ,bergson47 ,oromazdes and ,ahriman were produced through ,zrwanakarana1 the 8infinitely long duration40 ,time1 this empty and purely formal concept1 is expressed in the mysteries by transformations of the creative power1 the libido4 ,macrobius says3 8,leonis capite monstratur praesens tempus--quia conditio ejus valida fervensque est40#eib ,philo of ,alexandria has a better understanding3 8,tempus ab hominibus pessimis putatur deus volentibus ,ens essentiale abscondere--pravis hominibus tempus putatur causa rerum mundi1 sapientibus vero et optimis non tempus sed ,deus40#eiceid ,in ,firdusi#eie time is often the symbol of fate1 the libido nature of which we have already learned to recognize4 ,the ,hindoo text mentioned above includes still more--its symbol of the horse contains the whole world2 his kinsman and his cradle is the sea1 the mother1 similar to the world soul1 the maternal significance of which we have seen above4 ,just as ,aion represents the libido in an embrace1 that is to say1 in the state of death and of rebirth1 so here the cradle of the horse is the sea1 i4 e4 the libido is in the mother1 dying and rising again1 like the symbol of the dying and resurrected ,christ1 who hangs like ripe fruit upon the tree of life4 ,we have already seen that the horse is connected through ,ygdrasil with the symbolism of the tree4 ,the horse is also a 8tree of death02 thus in the ,middle ,ages the funeral pyre was called ,st4 ,michael's horse1 and the neo-,persian word for coffin means 8wooden horse40#eif ,the horse has also the rle of psycho-pompos2 he is the steed to conduct the souls to the other world--horsewomen fetch the souls 7,valkyries74 ,neo-,greek songs represent ,charon on a horse4 ,these definitions obviously lead to the mother symbolism4 ,the ,trojan horse was the only means by which the city could be conquered2 because only he who has entered the mother and been reborn is an invincible hero4 ,the ,trojan horse is a magic charm1 like the 8,nodfyr10 which also serves to overcome necessity4 ,the formula evidently reads1 8,in order to overcome the difficulty1 thou must commit incest1 and once more be born from thy mother40 ,it appears that striking a nail into the sacred tree signifies something very similar4 ,the 8,stock im ,eisen0 in ,vienna seems to have been such a palladium4 ,still another symbolic form is to be considered4 ,occasionally the devil rides upon a three-legged horse4 ,the ,goddess of ,death1 ,hel1 in time of pestilence1 also rides upon a three-legged horse4#eig ,the gigantic ass1 which is three-legged1 stands in the heavenly rain lake ,vourukasha2 his urine purifies the water of the lake1 and from his roar all useful animals become pregnant and all harmful animals miscarry4 ,the ,triad further points to the phallic significance4 ,the contrasting symbolism of ,hel is blended into one conception in the ass of ,vourukasha4 ,the libido is fructifying as well as destroying4 ,these definitions1 as a whole1 plainly reveal the fundamental features4 ,the horse is a libido symbol1 partly of phallic1 partly of maternal significance1 like the tree4 ,it represents the libido in this application1 that is1 the libido repressed through the incest prohibition4 ,in the ,miller drama an ,indian approaches the hero1 ready to shoot an arrow at him4 ,chiwantopel1 however1 with a proud gesture1 exposes his breast to the enemy4 ,this idea reminds the author of the scene between ,cassius and ,brutus in ,shakespeare's 8,julius ,csar40 ,a misunderstanding has arisen between the two friends1 when ,brutus reproaches ,cassius for withholding from him the money for the legions4 ,cassius1 irritable and angry1 breaks out into the complaint3 8,come1 ,antony1 and young ,octavius1 come1 ,revenge yourselves alone on ,cassius1 ,for ,cassius is a-weary of the world3 ,hated by one he loves3 braved by his brother3 ,check'd like a bondman2 all his faults observed3 ,set in a note-book1 learn'd and conn'd by rote1 ,to cast into my teeth4 ,o ,i could weep ,my spirit from mine eyes6--,there is my dagger1 ,and here my naked breast2 within1 a heart ,dearer than ,plutus' mine1 richer than gold3 ,if that thou beest a ,roman1 take it forth3 ,i1 that denied thee gold1 will give my heart4 ,strike1 as thou didst at ,csar2 for ,i know ,when thou didst hate him worst1 thou lov'dst him better ,than ever thou lov'dst ,cassius40 ,the material here would be incomplete without mentioning the fact that this speech of ,cassius shows many analogies to the agonized delirium of ,cyrano 7compare ,part ,i71 only ,cassius is far more theatrical and overdrawn4 ,something childish and hysterical is in his manner4 ,brutus does not think of killing him1 but administers a very chilling rebuke in the following dialogue3 ,,brutus3 ,sheathe your dagger3 ,be angry when you will1 it shall have scope3 ,do what you will1 dishonor shall be humor4 ,o ,cassius1 you are yoked with a lamb ,that carries anger as the flint bears fire3 ,who1 much enforced1 shows a hasty spark1 ,and straight is cold again4 ,,cassius3 ,hath ,cassius liv'd ,to be but mirth and laughter to his ,brutus ,when grief and blood ill-tempered vexeth him8 ,,brutus3 ,when ,i spoke that1 ,i was ill-tempered too4 ,,cassius3 ,do you confess so much8 ,give me your hand4 ,,brutus3 ,and my heart too4 ,,cassius3 ,o ,brutus6 ,,brutus3 ,what's the matter8 ,,cassius3 ,have not you love enough to bear with me ,when that rash humor which my mother gave me ,makes me forgetful8 ,,brutus3 ,yes1 ,cassius1 and from henceforth ,when you are over earnest with your ,brutus1 ,he'll think your mother chides and leave you so4 ,the analytic interpretation of ,cassius's irritability plainly reveals that at these moments he identifies himself with the mother1 and his conduct1 therefore1 is truly feminine1 as his speech demonstrates most excellently4 ,for his womanish love-seeking and desperate subjection under the proud masculine will of ,brutus calls forth the friendly remark of the latter1 that ,cassius is yoked with a lamb1 that is to say1 has something very weak in his character1 which is derived from the mother4 ,one recognizes in this without any difficulty the analytic hall-marks of an infantile disposition1 which1 as always1 is characterized by a prevalence of the parent-imago1 here the mother-imago4 ,an infantile individual is infantile because he has freed himself insufficiently1 or not at all1 from the childish environment1 that is1 from his adaptation to his parents4 ,therefore1 on one side1 he reacts falsely towards the world1 as a child towards his parents1 always demanding love and immediate reward for his feelings2 on the other side1 on account of the close connection to the parents1 he identifies himself with them4 ,the infantile individual behaves like the father and mother4 ,he is not in a condition to live for himself and to find the place to which he belongs4 ,therefore1 ,brutus very justly takes it for granted that the 8mother chides0 in ,cassius1 not he himself4 ,the psychologically valuable fact which we gather here is the information that ,cassius is infantile and identified with the mother4 ,the hysterical behavior is due to the circumstance that ,cassius is still1 in part1 a lamb1 and an innocent and entirely harmless child4 ,he remains1 as far as his emotional life is concerned1 still far behind himself4 ,this we often see among people who1 as masters1 apparently govern life and fellow-creatures2 they have remained children in regard to the demands of their love nature4 ,the figures of the ,miller dramas1 being children of the creator's phantasy1 depict1 as is natural1 those traits of character which belong to the author4 ,the hero1 the wish figure1 is represented as most distinguished1 because the hero always combines in himself all wished-for ideals4 ,cyrano's attitude is certainly beautiful and impressive2 ,cassius's behavior has a theatrical effect4 ,both heroes prepare to die effectively1 in which attempt ,cyrano succeeds4 ,this attitude betrays a wish for death in the unconscious of our author1 the meaning of which we have already discussed at length as the motive for her poem of the moth4 ,the wish of young girls to die is only an indirect expression1 which remains a pose1 even in case of real death1 for death itself can be a pose4 ,such an outcome merely adds beauty and value to the pose under certain conditions4 ,that the highest summit of life is expressed through the symbolism of death is a well-known fact2 for creation beyond one's self means personal death4 ,the coming generation is the end of the preceding one4 ,this symbolism is frequent in erotic speech4 ,the lascivious speech between ,lucius and the wanton servant-maid in ,apuleius 78,metamorphoses10 lib4 ii3 #cb7 is one of the clearest examples3 8,proeliare1 inquit1 et fortiter proeliare3 nec enim tibi cedam1 nec terga vortam4 ,cominus in aspectum1 si vir es1 dirige2 et grassare naviter1 et occide moriturus4 ,hodierna pugna non habet missionem4--,simul ambo corruimus inter mutuos amplexus animas anhelantes40#eih ,this symbolism is extremely significant1 because it shows how easily a contrasting expression originates and how equally intelligible and characteristic such an expression is4 ,the proud gesture with which the hero offers himself to death may very easily be an indirect expression which challenges the pity or sympathy of the other1 and thus is doomed to the calm analytic reduction to which ,brutus proceeds4 ,the behavior of ,chiwantopel is also suspicious1 because the ,cassius scene which serves as its model betrays indiscreetly that the whole affair is merely infantile and one which owes its origin to an overactive mother imago4 ,when we compare this piece with the series of mother symbols brought to light in the previous chapter1 we must say that the ,cassius scene merely confirms once more what we have long supposed1 that is to say1 that the motor power of these symbolic visions arises from an infantile mother transference1 that is to say1 from an undetached bond to the mother4 ,in the drama the libido1 in contradistinction to the inactive nature of the previous symbols1 assumes a threatening activity1 a conflict becoming evident1 in which the one part threatens the other with murder4 ,the hero1 as the ideal image of the dreamer1 is inclined to die2 he does not fear death4 ,in accordance with the infantile character of this hero1 it would most surely be time for him to take his departure from the stage1 or1 in childish language1 to die4 ,death is to come to him in the form of an arrow-wound4 ,considering the fact that heroes themselves are very often great archers or succumb to an arrow-wound 7,st4 ,sebastian1 as an example71 it may not be superfluous to inquire into the meaning of death through an arrow4 ,we read in the biography of the stigmatized nun ,katherine ,emmerich#eii the following description of the evidently neurotic sickness of her heart3 8,when only in her novitiate1 she received as a ,christmas present from the holy ,christ a very tormenting heart trouble for the whole period of her nun's life4 ,god showed her inwardly the purpose2 it was on account of the decline of the spirit of the order1 especially for the sins of her fellow-sisters4 ,but what rendered this trouble most painful was the gift which she had possessed from youth1 namely1 to see before her eyes the inner nature of man as he really was4 ,she felt the heart trouble physically as if her heart was continually pierced by arrows4#fjj ,these arrows--and this represented the still worse mental suffering--she recognized as the thoughts1 plots1 secret speeches1 misunderstandings1 scandal and uncharitableness1 in which her fellow-sisters1 wholly without reason and unscrupulously1 were engaged against her and her god-fearing way of life40 ,it is difficult to be a saint1 because even a patient and long-suffering nature will not readily bear such a violation1 and defends itself in its own way4 ,the companion of sanctity is temptation1 without which no true saint can live4 ,we know from analytic experience that these temptations can pass unconsciously1 so that only their equivalents would be produced in consciousness in the form of symptoms4 ,we know that it is proverbial that heart and smart 7,herz and ,schmerz7 rhyme4 ,it is a well-known fact that hysterics put a physical pain in place of a mental pain4 ,the biographer of ,emmerich has comprehended that very correctly4 ,only her interpretation of the pain is1 as usual1 projected4 ,it is always the others who secretly assert all sorts of evil things about her1 and this she pretended gave her the pains4#fja ,the case1 however1 bears a somewhat different aspect4 ,the very difficult renunciation of all life's joys1 this death before the bloom1 is generally painful1 and especially painful are the unfulfilled wishes and the attempts of the animal nature to break through the power of repression4 ,the gossip and jokes of the sisters very naturally centre around these most painful things1 so that it must appear to the saint as if her symptoms were caused by this4 ,naturally1 again1 she could not know that gossip tends to assume the rle of the unconscious1 which1 like a clever adversary1 always aims at the actual gaps in our armor4 ,a passage from ,gautama ,buddha embodies this idea3#fjb 8,a wish earnestly desired ,produced by will1 and nourished ,when gradually it must be thwarted1 ,burrows like an arrow in the flesh40 ,the wounding and painful arrows do not come from without through gossip1 which only attacks externally1 but they come from ambush1 from our own unconscious4 ,this1 rather than anything external1 creates the defenseless suffering4 ,it is our own repressed and unrecognized desires which fester like arrows in our flesh4#fjc ,in another connection this was clear to the nun1 and that most literally4 ,it is a well-known fact1 and one which needs no further proof to those who understand1 that these mystic scenes of union with the ,saviour generally are intermingled with an enormous amount of sexual libido4#fjd ,therefore1 it is not astonishing that the scene of the stigmata is nothing but an incubation through the ,saviour1 only slightly changed metaphorically1 as compared with the ancient conception of 8unio mystica10 as cohabitation with the god4 ,emmerich relates the following of her stigmatization3 8,i had a contemplation of the sufferings of ,christ1 and implored him to let me feel with him his sorrows1 and prayed five paternosters to the honor of the five sacred wounds4 ,lying on my bed with outstretched arms1 ,i entered into a great sweetness and into an endless thirst for the torments of ,jesus4 ,then ,i saw a light descending upon me3 it came obliquely from above4 ,it was a crucified body1 living and transparent1 with arms extended1 but without a cross4 ,the wounds shone brighter than the body2 they were five circles of glory1 coming forth from the whole glory4 ,i was enraptured and my heart was moved with great pain and yet with sweetness from longing to share in the torments of my ,saviour4 ,and my longings for the sorrows of the ,redeemer increased more and more on gazing on his wounds1 and passed from my breast1 through my hands1 sides and feet to his holy wounds3 then from the hands1 then from the sides1 then from the feet of the figure threefold shining red beams ending below in an arrow1 shot forth to my hands1 sides and feet40 ,the beams1 in accordance with the phallic fundamental thought1 are threefold1 terminating below in an arrow-point4#fje ,like ,cupid1 the sun1 too1 has its quiver1 full of destroying or fertilizing arrows1 sun rays1#fjf which possess phallic meaning4 ,on this significance evidently rests the ,oriental custom of designating brave sons as arrows and javelins of the parents4 8,to make sharp arrows0 is an ,arabian expression for 8to generate brave sons40 ,the ,psalms declare 7cxxvii3#d73 8,like as the arrows in the hands of the giant2 even so are the young children40 7,compare with this the remarks previously made about 8boys407 ,because of this significance of the arrow it is intelligible why the ,scythian king ,ariantes1 when he wished to prepare a census1 demanded an arrow-head from each man4 ,a similar meaning attaches equally to the lance4 ,men are descended from the lance1 because the ash is the mother of lances4 ,therefore1 the men of the ,iron ,age are derived from her4 ,the marriage custom to which ,ovid alludes 78,comat virgineas hasta recurva comas0--,fastorum1 lib4 ii3 #efj7 has already been mentioned4 ,kaineus issued a command that his lance be honored4 ,pindar relates in the legend of this ,kaineus3 8,he descended into the depths1 splitting the earth with a straight foot40#fjg ,he is said to have originally been a maiden named ,kainis1 who1 because of her complaisance1 was transformed into an invulnerable man by ,poseidon4 ,ovid pictures the battle of the ,lapith with the invulnerable ,kaineus2 how at last they covered him completely with trees1 because they could not otherwise touch him4 ,ovid says at this place3 8,exitus in dubio est3 alii sub inania corpus ,tartara detrusum silvarum mole ferebant1 ,abnuit ,ampycides3 medioque ex aggere fulvis ,vidit avem pennis liquidas exire sub auras40#fjh ,roscher considers this bird to be the golden plover 7,charadrius pluvialis71 which borrows its name from the fact that it lives in the 1 a crevice in the earth4 ,by his song he proclaims the approaching rain4 ,kaineus was changed into this bird4 ,we see again in this little myth the typical constituents of the libido myth3 original bisexuality1 immortality 7invulnerability7 through entrance into the mother 7splitting the mother with the foot1 and to become covered up7 and resurrection as a bird of the soul and a bringer of fertility 7ascending sun74 ,when this type of hero causes his lance to be worshipped1 it probably means that his lance is a valid and equivalent expression of himself4 ,from our present standpoint1 we understand in a new sense that passage in ,job1 which ,i mentioned in ,chapter ,,iv of the first part of this book3 8,he has set me up for his mark4 8,his archers compass me round about1 he cleaveth my reins asunder1 and doth not spare3--he poureth out my gall upon the ground4 8,he breaketh me with breach upon breach3 he runneth upon me like a giant40--,job xvi3#ab-ac-ad4 ,now we understand this symbolism as an expression for the soul torment caused by the onslaught of the unconscious desires4 ,the libido festers in his flesh1 a cruel god has taken possession of him and pierced him with his painful libidian projectiles1 with thoughts1 which overwhelmingly pass through him4 7,as a dementia prcox patient once said to me during his recovery3 8,to-day a thought suddenly thrust itself through me407 ,this same idea is found again in ,nietzsche in ,zarathustra3 ,the ,magician ,stretched out1 shivering ,like one half dead whose feet are warmed1 ,shaken alas6 by unknown fevers1 ,trembling from the icy pointed arrows of frost1 ,hunted by ,thee1 ,o ,thought6 ,unutterable6 ,veiled6 ,horrible ,one6 ,thou huntsman behind the clouds6 ,struck to the ground by thee1 ,thou mocking eye that gazeth at me from the dark6 ------------ ,thus do ,i lie ,bending1 writhing1 tortured ,with all eternal tortures1 ,smitten ,by thee1 crudest huntsman1 ,thou unfamiliar ,god4 ,smite deeper6 ,smite once more3 ,pierce through and rend my heart6 ,what meaneth this torturing ,with blunt-toothed arrows8 ,why gazeth thou again1 ,never weary of human pain1 ,with malicious1 ,god-lightning eyes1 ,thou wilt not kill1 ,but torture1 torture8 ,no long-drawn-out explanation is necessary to enable us to recognize in this comparison the old1 universal idea of the martyred sacrifice of ,god1 which we have met previously in the ,mexican sacrifice of the cross and in the sacrifice of ,odin4#fji ,this same conception faces us in the oft-repeated martyrdom of ,st4 ,sebastian1 where1 in the delicate-glowing flesh of the young god1 all the pain of renunciation which has been felt by the artist has been portrayed4 ,an artist always embodies in his artistic work a portion of the mysteries of his time4 ,in a heightened degree the same is true of the principal ,christian symbol1 the crucified one pierced by the lance1 the conception of the man of the ,christian era tormented by his wishes1 crucified and dying in ,christ4 ,this is not torment which comes from without1 which befalls mankind2 but that he himself is the hunter1 murderer1 sacrificer and sacrificial knife is shown us in another of ,nietzsche's poems1 wherein the apparent dualism is transformed into the soul conflict through the use of the same symbolism3 8,oh1 ,zarathustra1 ,most cruel ,nimrod6 ,whilom hunter of ,god ,the snare of all virtue1 ,an arrow of evil6 ,now ,hunted by thyself ,thine own prey ,pierced through thyself1 ,now ,alone with thee ,twofold in thine own knowledge ,mid a hundred mirrors ,false to thyself1 ,mid a hundred memories ,uncertain ,ailing with each wound ,shivering with each frost ,caught in thine own snares1 ,self knower6 ,self hangman6 8,why didst thou strangle thyself ,with the noose of thy wisdom8 ,why hast thou enticed thyself ,into the ,paradise of the old serpent8 ,why hast thou crept ,into thyself1 thyself84440 ,the deadly arrows do not strike the hero from without1 but it is he himself who1 in disharmony with himself1 hunts1 fights and tortures himself4 ,within himself will has turned against will1 libido against libido--therefore1 the poet says1 8,pierced through thyself10 that is to say1 wounded by his own arrow4 ,because we have discerned that the arrow is a libido symbol1 the idea of 8penetrating or piercing through0 consequently becomes clear to us4 ,it is a phallic act of union with one's self1 a sort of self-fertilization 7introversion72 also a self-violation1 a self-murder2 therefore1 ,zarathustra may call himself his own hangman1 like ,odin1 who sacrifices himself to ,odin4 ,the wounding by one's own arrow means1 first of all1 the state of introversion4 ,what this signifies we already know--the libido sinks into its 8own depths0 7a well-known comparison of ,nietzsche's7 and finds there below1 in the shadows of the unconscious1 the substitute for the upper world1 which it has abandoned3 the world of memories 78'mid a hundred memories071 the strongest and most influential of which are the early infantile memory pictures4 ,it is the world of the child1 this paradise-like state of earliest childhood1 from which we are separated by a hard law4 ,in this subterranean kingdom slumber sweet feelings of home and the endless hopes of all that is to be4 ,as ,heinrich in the 8,sunken ,bell10 by ,gerhart ,hauptmann1 says1 in speaking of his miraculous work3 8,there is a song lost and forgotten1 ,a song of home1 a love song of childhood1 ,brought up from the depths of the fairy well1 ,known to all1 but yet unheard40 ,however1 as ,mephistopheles says1 8,the danger is great40 ,these depths are enticing2 they are the mother and--death4 ,when the libido leaves the bright upper world1 whether from the decision of the individual or from decreasing life force1 then it sinks back into its own depths1 into the source from which it has gushed forth1 and turns back to that point of cleavage1 the umbilicus1 through which it once entered into this body4 ,this point of cleavage is called the mother1 because from her comes the source of the libido4 ,therefore1 when some great work is to be accomplished1 before which weak man recoils1 doubtful of his strength1 his libido returns to that source--and this is the dangerous moment1 in which the decision takes place between annihilation and new life4 ,if the libido remains arrested in the wonder kingdom of the inner world1#faj then the man has become for the world above a phantom1 then he is practically dead or desperately ill4#faa ,but if the libido succeeds in tearing itself loose and pushing up into the world above1 then a miracle appears4 ,this journey to the underworld has been a fountain of youth1 and new fertility springs from his apparent death4 ,this train of thought is very beautifully gathered into a ,hindoo myth3 ,once upon a time1 ,vishnu sank into an ecstasy 7introversion7 and during this state of sleep bore ,brahma1 who1 enthroned upon the lotus flower1 arose from the navel of ,vishnu1 bringing with him the ,vedas1 which he diligently read4 7,birth of creative thought from introversion47 ,but through ,vishnu's ecstasy a devouring flood came upon the world4 7,devouring through introversion1 symbolizing the danger of entering into the mother of death47 ,a demon taking advantage of the danger1 stole the ,vedas from ,brahma and hid them in the depths4 7,devouring of the libido47 ,brahma roused ,vishnu1 and the latter1 transforming himself into a fish1 plunged into the flood1 fought with the demon 7battle with the dragon71 conquered him and recaptured the ,vedas4 7,treasure obtained with difficulty47 ,self-concentration and the strength derived therefrom correspond to this primitive train of thought4 ,it also explains numerous sacrificial and magic rites which we have already fully discussed4 ,thus the impregnable ,troy falls because the besiegers creep into the belly of a wooden horse2 for he alone is a hero who is reborn from the mother1 like the sun4 ,but the danger of this venture is shown by the history of ,philoctetes1 who was the only one in the ,trojan expedition who knew the hidden sanctuary of ,chryse1 where the ,argonauts had sacrificed already1 and where the ,greeks planned to sacrifice in order to assure a safe ending to their undertaking4 ,chryse was a nymph upon the island of ,chryse2 according to the account of the scholiasts in ,sophocles's 8,philoctetes10 this nymph loved ,philoctetes1 and cursed him because he spurned her love4 ,this characteristic projection1 which is also met with in the ,gilgamesh epic1 should be referred back1 as suggested1 to the repressed incest wish of the son1 who is represented through the projection as if the mother had the evil wish1 for the refusal of which the son was given over to death4 ,in reality1 however1 the son becomes mortal by separating himself from the mother4 ,his fear of death1 therefore1 corresponds to the repressed wish to turn back to the mother1 and causes him to believe that the mother threatens or pursues him4 ,the teleological significance of this fear of persecution is evident2 it is to keep son and mother apart4 ,the curse of ,chryse is realized in so far that ,philoctetes1 according to one version1 when approaching his altar1 injured himself in his foot with one of his own deadly poisonous arrows1 or1 according to another version#fab 7this is better and far more abundantly proven71 was bitten in his foot by a poisonous serpent4#fac ,from then on he is ailing4#fad ,this very typical wound1 which also destroyed ,r1 is described in the following manner in an ,egyptian hymn3 8,the ancient of the ,gods moved his mouth1 ,he cast his saliva upon the earth1 ,and what he spat1 fell upon the ground4 ,with her hands ,isis kneaded that and the soil ,which was about it1 together3 ,from that she created a venerable worm1 ,and made him like a spear4 ,she did not twist him living around her face1 ,but threw him coiled upon the path1 ,upon which the great ,god wandered at ease ,through all his lands4 8,the venerable ,god stepped forth radiantly1 ,the gods who served ,pharaoh accompanied him1 ,and he proceeded as every day4 ,then the venerable worm stung him4444 ,the divine ,god opened his mouth ,and the voice of his majesty echoed even to the sky4 ,and the gods exclaimed3 ,behold6 ,thereupon he could not answer1 ,his jaws chattered1 ,all his limbs trembled ,and the poison gripped his flesh1 ,as the ,nile seizes upon the land40 ,in this hymn ,egypt has again preserved for us a primitive conception of the serpent's sting4 ,the aging of the autumn sun as an image of human senility is symbolically traced back to the mother through the poisoning by the serpent4 ,the mother is reproached1 because her malice causes the death of the sun-god4 ,the serpent1 the primitive symbol of fear1#fae illustrates the repressed tendency to turn back to the mother1 because the only possibility of security from death is possessed by the mother1 as the source of life4 ,accordingly1 only the mother can cure him1 sick unto death1 and1 therefore1 the hymn goes on to depict how the gods were assembled to take counsel3 8,and ,isis came with her wisdom3 ,her mouth is full of the breath of life1 ,her words banish sorrow1 ,and her speech animates those who no longer breathe4 ,she said3 #8,what is that2 what is that1 divine father8 ,behold1 a worm has brought you sorrow----' 8#8,tell me thy name1 divine father1 ,because the man remains alive1 who is called by his name4'0 ,whereupon ,r replied3 8#8,i am he1 who created heaven and earth1 and piled up the hills1 ,and created all beings thereon4 ,i am he1 who made the water and caused the great flood1 ,who produced the bull of his mother1 ,who is the procreator1' etc4 8,the poison did not depart1 it went further1 ,the great ,god was not cured4 ,then said ,isis to ,r3 #8,thine is not the name thou hast told me4 ,tell me true that the poison may leave thee1 ,for he whose name is spoken will live4'0 ,finally ,r decides to speak his true name4 ,he is approximately healed 7imperfect composition of ,osiris72 but he has lost his power1 and finally he retreats to the heavenly cow4 ,the poisonous worm is1 if one may speak in this way1 a 8negative0 phallus1 a deadly1 not an animating1 form of libido2 therefore1 a wish for death1 instead of a wish for life4 ,the 8true name0 is soul and magic power2 hence a symbol of libido4 ,what ,isis demands is the retransference of the libido to the mother goddess4 ,this request is fulfilled literally1 for the aged god turns back to the divine cow1 the symbol of the mother4#faf ,this symbolism is clear from our previous explanations4 ,the onward urging1 living libido which rules the consciousness of the son1 demands separation from the mother4 ,the longing of the child for the mother is a hindrance on the path to this1 taking the form of a psychologic resistance1 which is expressed empirically in the neurosis by all manners of fears1 that is to say1 the fear of life4 ,the more a person withdraws from adaptation to reality1 and falls into slothful inactivity1 the greater becomes his anxiety 7cum grano salis71 which everywhere besets him at each point as a hindrance upon his path4 ,the fear springs from the mother1 that is to say1 from the longing to go back to the mother1 which is opposed to the adaptation to reality4 ,this is the way in which the mother has become apparently the malicious pursuer4 ,naturally1 it is not the actual mother1 although the actual mother1 with the abnormal tenderness with which she sometimes pursues her child1 even into adult years1 may gravely injure it through a willful prolonging of the infantile state in the child4 ,it is rather the mother-imago1 which becomes the ,lamia4 ,the mother-imago1 however1 possesses its power solely and exclusively from the son's tendency not only to look and to work forwards1 but also to glance backwards to the pampering sweetness of childhood1 to that glorious state of irresponsibility and security with which the protecting mother-care once surrounded him4#fag ,the retrospective longing acts like a paralyzing poison upon the energy and enterprise2 so that it may well be compared to a poisonous serpent which lies across our path4 ,apparently1 it is a hostile demon which robs us of energy1 but1 in reality1 it is the individual unconscious1 the retrogressive tendency of which begins to overcome the conscious forward striving4 ,the cause of this can be1 for example1 the natural aging which weakens the energy1 or it may be great external difficulties1 which cause man to break down and become a child again1 or it may be1 and this is probably the most frequent cause1 the woman who enslaves the man1 so that he can no longer free himself1 and becomes a child again4#fah ,it may be of significance also that ,isis1 as sister-wife of the sun-god1 creates the poisonous animal from the spittle of the god1 which is perhaps a substitute for sperma1 and1 therefore1 is a symbol of libido4 ,she creates the animal from the libido of the god2 that means she receives his power1 making him weak and dependent1 so that by this means she assumes the dominating rle of the mother4 7,mother transference to the wife47 ,this part is preserved in the legend of ,samson1 in the rle of ,delilah1 who cut off ,samson's hair1 the sun's rays1 thus robbing him of his strength4#fai ,any weakening of the adult man strengthens the wishes of the unconscious2 therefore1 the decrease of strength appears directly as the backward striving towards the mother4 ,there is still to be considered one more source of the reanimation of the mother-imago4 ,we have already met it in the discussion of the mother scene in 8,faust10 that is to say1 the willed introversion of a creative mind1 which1 retreating before its own problem and inwardly collecting its forces1 dips at least for a moment into the source of life1 in order there to wrest a little more strength from the mother for the completion of its work4 ,it is a mother-child play with one's self1 in which lies much weak selfadmiration and self-adulation 78,among a hundred mirrors0--,nietzsche72 a ,narcissus state1 a strange spectacle1 perhaps1 for profane eyes4 ,the separation from the mother-imago1 the birth out of one's self1 reconciles all conflicts through the sufferings4 ,this is probably meant by ,nietzsche's verse3 8,why hast thou enticed thyself ,into the ,paradise of the old serpent8 ,why hast thou crept ,into thyself1 thyself8444 8,a sick man now ,sick of a serpent's poison1#fbj ,a captive now ,whom the hardest destiny befell ,in thine own pit2 ,bowed down as thou workest ,encaved within thyself1 ,burrowing into thyself1 ,helpless1 ,stiff1 ,a corpse4 ,overwhelmed with a hundred burdens1 ,overburdened by thyself4 ,a wise man1 ,a self-knower1 ,the wise ,zarathustra2 ,thou soughtest the heaviest burden ,and foundest thou thyself44440 ,the symbolism of this speech is of the greatest richness4 ,he is buried in the depths of self1 as if in the earth2 really a dead man who has turned back to mother earth2#fba a ,kaineus 8piled with a hundred burdens0 and pressed down to death2 the one who groaning bears the heavy burden of his own libido1 of that libido which draws him back to the mother4 ,who does not think of the ,taurophoria of ,mithra1 who took his bull 7according to the ,egyptian hymn1 8the bull of his mother071 that is1 his love for his mother1 the heaviest burden upon his back1 and with that entered upon the painful course of the so-called ,transitus6#fbb ,this path of passion led to the cave1 in which the bull was sacrificed4 ,christ1 too1 had to bear the cross1#fbc the symbol of his love for the mother1 and he carried it to the place of sacrifice where the lamb was slain in the form of the ,god1 the infantile man1 a 8self-executioner10 and then to burial in the subterranean sepulchre4#fbd ,that which in ,nietzsche appears as a poetical figure of speech is really a primitive myth4 ,it is as if the poet still possessed a dim idea or capacity to feel and reactivate those imperishable phantoms of long-past worlds of thought in the words of our present-day speech and in the images which crowd themselves into his phantasy4 ,hauptmann also says3 8,poetic rendering is that which allows the echo of the primitive word to resound through the form40#fbe ,the sacrifice1 with its mysterious and manifold meaning1 which is rather hinted at than expressed1 passes unrecognized in the unconscious of our author4 ,the arrow is not shot1 the hero ,chiwantopel is not yet fatally poisoned and ready for death through self-sacrifice4 ,we now can say1 according to the preceding material1 this sacrifice means renouncing the mother1 that is to say1 renunciation of all bonds and limitations which the soul has taken with it from the period of childhood into the adult life4 ,from various hints of ,miss ,miller's it appears that at the time of these phantasies she was still living in the circle of the family1 evidently at an age which was in urgent need of independence4 ,that is to say1 man does not live very long in the infantile environment or in the bosom of his family without real danger to his mental health4 ,life calls him forth to independence1 and he who gives no heed to this hard call because of childish indolence and fear is threatened by a neurosis1 and once the neurosis has broken out it becomes more and more a valid reason to escape the battle with life and to remain for all time in the morally poisoned infantile atmosphere4 ,the phantasy of the arrow-wound belongs in this struggle for personal independence4 ,the thought of this resolution has not yet penetrated the dreamer4 ,on the contrary1 she rather repudiates it4 ,after all the preceding1 it is evident that the symbolism of the arrow-wound through direct translation must be taken as a coitus symbol4 ,the 8,occide moriturus0 attains by this means the sexual significance belonging to it4 ,chiwantopel naturally represents the dreamer4 ,but nothing is attained and nothing is understood through one's reduction to the coarse sexual1 because it is a commonplace that the unconscious shelters coitus wishes1 the discovery of which signifies nothing further4 ,the coitus wish under this aspect is really a symbol for the individual demonstration of the libido separated from the parents1 of the conquest of an independent life4 ,this step towards a new life means1 at the same time1 the death of the past life4#fbf ,therefore1 ,chiwantopel is the infantile hero#fbg 7the son1 the child1 the lamb1 the fish7 who is still enchained by the fetters of childhood and who has to die as a symbol of the incestuous libido1 and with that sever the retrogressive bond4 ,for the entire libido is demanded for the battle of life1 and there can be no remaining behind4 ,the dreamer cannot yet come to this decision1 which will tear aside all the sentimental connections with father and mother1 and yet it must be made in order to follow the call of the individual destiny4 ,,chapter ,,vii ,,the ,,dual ,,mother ,r,,le ,after the disappearance of the assailant1 ,chiwantopel begins the following monologue3 8,from the extreme ends of these continents1 from the farthest lowlands1 after having forsaken the palace of my father1 ,i have been wandering aimlessly during a hundred moons1 always pursued by my mad desire to find #8her who will understand4' ,with jewels ,i have tempted many fair ones1 with kisses ,i have tried to snatch the secret of their hearts1 with acts of bravery ,i have conquered their admiration4 7,he reviews the women he has known47 ,chita1 the princess of my race 444 she is a little fool1 vain as a peacock1 having nought in her head but jewels and perfume4 ,ta-nan1 the young peasant1 444 bah1 a mere sow1 no more than a breast and a stomach1 caring only for pleasure4 ,and then ,ki-ma1 the priestess1 a true parrot1 repeating hollow phrases learnt from the priests2 all for show1 without real education or sincerity1 suspicious poseur and hypocrite6444 ,alas6 ,not one who understands me1 not one who resembles me1 not one who has a soul sister to mine4 ,there is not one among them all who has known my soul1 not one who could read my thought2 far from it2 not one capable of seeking with me the luminous summits1 or of spelling with me the superhuman word1 love40 ,here ,chiwantopel himself says that his journeying and wandering is a quest for that other1 and for the meaning of life which lies in union with her4 ,in the first part of this work we merely hinted gently at this possibility4 ,the fact that the seeker is masculine and the sought-for of feminine sex is not so astonishing1 because the chief object of the unconscious transference is the mother1 as has probably been seen from that which we have already learned4 ,the daughter takes a male attitude towards the mother4 ,the genesis of this adjustment can only be suspected in our case1 because objective proof is lacking4 ,therefore1 let us rather be satisfied with inferences4 8,she who will understand0 means the mother1 in the infantile language4 ,at the same time1 it also means the life companion4 ,as is well known1 the sex contrast concerns the libido but little4 ,the sex of the object plays a surprisingly slight rle in the estimation of the unconscious4 ,the object itself1 taken as an objective reality1 is but of slight significance4 7,but it is of greatest importance whether the libido is transferred or introverted47 ,the original concrete meaning of erfassen1 8to seize10 begreifen1 8to touch10 etc41 allows us to recognize clearly the under side of the wish--to find a congenial person4 ,but the 8upper0 intellectual half is also contained in it1 and is to be taken into account at the same time4 ,one might be inclined to assume this tendency if it were not that our culture abused the same1 for the misunderstood woman has become almost proverbial1 which can only be the result of a wholly distorted valuation4 ,on the one side1 our culture undervalues most extraordinarily the importance of sexuality2 on the other side1 sexuality breaks out as a direct result of the repression burdening it at every place where it does not belong1 and makes use of such an indirect manner of expression that one may expect to meet it suddenly almost anywhere4 ,thus the idea of the intimate comprehension of a human soul1 which is in reality something very beautiful and pure1 is soiled and disagreeably distorted through the entrance of the indirect sexual meaning4#fbh ,the secondary meaning or1 better expressed1 the misuse1 which repressed and denied sexuality forces upon the highest soul functions1 makes it possible1 for example1 for certain of our opponents to scent in psychoanalysis prurient erotic confessionals4 ,these are subjective wish-fulfilment deliria which need no contra arguments4 ,this misuse makes the wish to be 8understood0 highly suspicious1 if the natural demands of life have not been fulfilled4 ,nature has first claim on man2 only long afterwards does the luxury of intellect come4 ,the medival ideal of life for the sake of death needs gradually to be replaced by a natural conception of life1 in which the normal demands of men are thoroughly kept in mind1 so that the desires of the animal sphere may no longer be compelled to drag down into their service the high gifts of the intellectual sphere in order to find an outlet4 ,we are inclined1 therefore1 to consider the dreamer's wish for understanding1 first of all1 as a repressed striving towards the natural destiny4 ,this meaning coincides absolutely with psychoanalytic experience1 that there are countless neurotic people who apparently are prevented from experiencing life because they have an unconscious and often also a conscious repugnance to the sexual fate1 under which they imagine all kinds of ugly things4 ,there is only too great an inclination to yield to this pressure of the unconscious sexuality and to experience the dreaded 7unconsciously hoped for7 disagreeable sexual experience1 so as to acquire by that means a legitimately founded horror which retains them more surely in the infantile situation4 ,this is the reason why so many people fall into that very state towards which they have the greatest abhorrence4 ,that we were correct in our assumption that1 in ,miss ,miller1 it is a question of the battle for independence is shown by her statement that the hero's departure from his father's house reminds her of the fate of the young ,buddha1 who likewise renounced all luxury to which he was born in order to go out into the world to live out his destiny to its completion4 ,buddha gave the same heroic example as did ,christ1 who separated from his mother1 and even spoke bitter words 7,matthew1 chap4 x4 v4 #cd73 8,think not that ,i am come to send peace on earth3 ,i came not to send peace1 but a sword4 7#ce7 8,for ,i am come to set a man at variance against his father1 and the daughter against her mother1 and the daughter-in-law against her mother-in-law4 7#cf7 8,and a man's foes shall be they of his own household4 7#cg7 8,he that loveth father or mother more than me is not worthy of me40 ,or ,luke1 chap4 xii1 v4 #ea3 8,suppose ye that ,i am come to give peace on earth8 ,i tell you1 ,nay3 but rather division4 7#eb7 8,for from henceforth there shall be five in one house divided1 three against two1 and two against three4 7#ec7 8,the father shall be divided against the son1 and the son against the father2 the mother against the daughter1 and the daughter against the mother2 the mother-in-law against the daughter-in-law1 and the daughter-in-law against her mother-in-law40 ,horus snatched from his mother her head adornment1 the power4 ,just as ,adam struggled with ,lilith1 so he struggles for power4 ,nietzsche1 in 8,human1 ,all ,too ,human10 expressed the same in very beautiful words3 8,one may suppose that a mind1 in which the #8type of free mind' is to ripen and sweeten at maturity1 has had its decisive crisis in a great detachment1 so that before this time it was just so much the more a fettered spirit and appeared chained forever to its corner and its pillar4#fbi ,what binds it most firmly8 ,what cords are almost untearable8 ,among human beings of a high and exquisite type1 it would be duties3 that reverence1 which is suitable for youth1 that modesty and tenderness for all the old honored and valued things1 that thankfulness for the earth from which they grew1 for the hand which guided them1 for the shrine where they learnt to pray3--their loftiest moments themselves come to bind them the firmest1 to obligate them the most permanently4 ,the great detachment comes suddenly for people so bound4 8#8,better to die than to live here1'--thus rings the imperative voice of seduction3 and this here1 this #8at home' is all1 that it 7the soul7 has loved until now6 ,a sudden terror and suspicion against that which it has loved1 a lightning flash of scorn towards that which is called #8duty1' a rebellious1 arbitrary1 volcanic1 impelling desire for travelling1 for strange countries1 estrangements1 coolness1 frigidity1 disillusionments1 a hatred of love1 perhaps a sacrilegious touch and glance backwards#fcj there where just now it adored and loved1 perhaps a blush of shame over what it has just done1 and at the same time an exultation over having done it1 an intoxicating internal joyous thrill1 in which a victory reveals itself--a victory8 ,over what8 ,over whom8 ,an enigmatic1 doubtful1 questioning victory1 but the first triumph4 ,of such woe and pain is formed the history of the great detachment4 ,it is like a disease which can destroy men1--this first eruption of strength and will towards self-assertion40#fca ,the danger lies1 as is brilliantly expressed by ,nietzsche1 in isolation in one's self3 8,solitude surrounds and embraces him ever more threatening1 ever more constricting1 ever more heart-strangling1 the terrible ,goddess and ,mater sva cupidinum40 ,the libido taken away from the mother1 who is abandoned only reluctantly1 becomes threatening as a serpent1 the symbol of death1 for the relation to the mother must cease1 must die1 which itself almost causes man's death4 ,in 8,mater sva cupidinum0 the idea attains rare1 almost conscious1 perfection4 ,i do not presume to try to paint in better words than has ,nietzsche the psychology of the wrench from childhood4 ,miss ,miller furnishes us with a further reference to a material which has influenced her creation in a more general manner2 this is the great ,indian epic of ,longfellow1 8,the ,song of ,hiawatha40 ,if my readers have had patience to read thus far1 and to reflect upon what they have read1 they frequently must have wondered at the number of times ,i introduce for comparison such apparently foreign material and how often ,i widen the base upon which ,miss ,miller's creations rest4 ,doubts must often have arisen whether it is justifiable to enter into important discussions concerning the psychologic foundations of myths1 religions and culture in general on the basis of such scanty suggestions4 ,it might be said that behind the ,miller phantasies such a thing is scarcely to be found4 ,i need hardly emphasize the fact that ,i1 too1 have sometimes been in doubt4 ,i had never read 8,hiawatha0 until1 in the course of my work1 ,i came to this part4 8,hiawatha10 a poetical compilation of ,indian myths1 gives me1 however1 a justification for all preceding reflections1 because this epic contains an unusual number of mythologic problems4 ,this fact is probably of great importance for the wealth of suggestions in the ,miller phantasies4 ,we are1 therefore1 compelled to obtain an insight into this epic4 ,nawadaha sings the songs of the epic of the hero ,hiawatha1 the friend of man3 8,there he sang of ,hiawatha1 ,sang the songs of ,hiawatha1 ,sang his wondrous birth and being1 ,how he prayed and how he fasted1 ,how he lived and toiled and suffered1 ,that the tribes of men might prosper1 ,that he might advance his people40 ,the teleological meaning of the hero1 as that symbolic figure which unites in itself libido in the form of admiration and adoration1 in order to lead to higher sublimations by way of the symbolic bridges of the myths1 is anticipated here4 ,thus we become quickly acquainted with ,hiawatha as a savior1 and are prepared to hear all that which must be said of a savior1 of his marvellous birth1 of his early great deeds1 and his sacrifice for his fellow-men4 ,the first song begins with a fragment of evangelism3 ,gitche ,manito1 the 8master of life10 tired of the quarrels of his human children1 calls his people together and makes known to them the joyous message3 8,i will send a prophet to you1 ,a ,deliverer of the nations1 ,who shall guide you and shall teach you1 ,who shall toil and suffer with you4 ,if you listen to his counsels1 ,you will multiply and prosper4 ,if his warnings pass unheeded1 ,you will fade away and perish60 ,gitche ,manito1 the ,mighty1 8the creator of the nations10 is represented as he stood erect 8on the great ,red ,pipestone quarry40 8,from his footprints flowed a river1 ,leaped into the light of morning1 ,o'er the precipice plunging downward ,gleamed like ,ishkoodah1 the comet40 ,the water flowing from his footsteps sufficiently proves the phallic nature of this creator4 ,i refer to the earlier utterances concerning the phallic and fertilizing nature of the horse's foot and the horse's steps1 and especially do ,i recall ,hippocrene and the foot of ,pegasus4#fcb ,we meet with the same idea in ,psalm lxv1 vv4 #i to #aa3 8,thou visitest the earth1 and waterest it2 thou makest it very plenteous4 8,the river of ,god is full of water2 thou preparest their corn1 for so thou providest for the earth4 8,thou waterest her furrows3 thou sendest rain into the little valleys thereof2 thou makest it soft with the drops of rain1 and blessest the increase of it4 8,thou crownest the year with thy goodness2 and thy paths drop fatness40 ,wherever the fertilizing ,god steps1 there is fruitfulness4 ,we already have spoken of the symbolic meaning of treading in discussing the nightmares4 ,kaineus passes into the depths1 8splitting the earth with a foot outstretched40 ,amphiaraus1 another chthonic hero1 sinks into the earth1 which ,zeus has opened for him by a stroke of lightning4 7,compare with that the above-mentioned vision of a hysterical patient1 who saw a black horse after a flash of lightning3 identity of horse's footstep and flash of lightning47 ,by means of a flash of lightning heroes were made immortal4#fcc ,faust attained the mothers when he stamped his foot4 8,stamp and descend1 stamping thou'lt rise again40 ,the heroes in the sun-devouring myths often stamp at or struggle in the jaws of the monster4 ,thus ,tor stamped through the ship's bottom in battle with the monster1 and went as far as the bottom of the sea4 7,kaineus47 7,concerning 8kicking0 as an infantile phantasy1 see above47 ,the regression of the libido to the presexual stage makes this preparatory action of treading either a substitution for the coitus phantasy or for the phantasy of re-entrance into the mother's womb4 ,the comparison of water flowing from the footsteps with a comet is a light symbolism for the fructifying moisture 7sperma74 ,according to an observation by ,humboldt 7,kosmos71 certain ,south ,american ,indian tribes call the meteors 8urine of the stars40 ,mention is also made of how ,gitche ,manito makes fire4 ,he blows upon a forest1 so that the trees1 rubbing upon each other1 burst into flame4 ,this demon is1 therefore1 an excellent libido symbol2 he also produced fire4 ,after this prologue in the second song1 the hero's previous history is related4 ,the great warrior1 ,mudjekeewis 7,hiawatha's father71 has cunningly overcome the great bear1 8the terror of the nations10 and stolen from him the magic 8belt of wampum10 a girdle of shells4 ,here we meet the motive of the 8treasure attained with difficulty10 which the hero rescues from the monster4 ,who the bear is1 is shown by the poet's comparisons4 ,mudjekeewis strikes the bear on his head after he has robbed him of the treasure4 8,with the heavy blow bewildered ,rose the great ,bear of the mountains1 ,but his knees beneath him trembled1 ,and he whimpered like a woman40 ,mudjekeewis said derisively to him3 8,else you would not cry1 and whimper1 ,like a miserable woman6 ,but you1 ,bear6 sit here and whimper1 ,and disgrace your tribe by crying1 ,like a wretched ,shaugodaya1 ,like a cowardly old woman60 ,these three comparisons with a woman are to be found near each other on the same page4 ,mudjekeewis has1 like a true hero1 once more torn life from the jaws of death1 from the all-devouring 8terrible mother40 ,this deed1 which1 as we have seen1 is also represented as a journey to hell1 8night journey through the sea10 the conquering of the monster from within1 signifies at the same time entrance into the mother's womb1 a rebirth1 the results of which are perceptible also for ,mudjekeewis4 ,as in the ,zosimos vision1 here too the entering one becomes the breath of the wind or spirit4 ,mudjekeewis becomes the west wind1 the fertilizing breath1 the father of winds4#fcd ,his sons become the other winds4 ,an intermezzo tells of them and of their love stories1 of which ,i will mention only the courtship of ,wabuns1 the ,east ,wind1 because here the erotic wooing of the wind is pictured in an especially beautiful manner4 ,every morning he sees a beautiful girl in a meadow1 whom he eagerly courts3 8,every morning1 gazing earthward1 ,still the first thing he beheld there ,was her blue eyes looking at him1 ,two blue lakes among the rushes40 ,the comparison with water is not a matter of secondary importance1 because 8from wind and water0 shall man be born anew4 8,and he wooed her with caresses1 ,wooed her with his smile of sunshine1 ,with his flattering words he wooed her1 ,with his sighing and his singing1 ,gentlest whispers in the branches1 ,softest music1 sweetest odors10 etc4 ,in these onomatopoetic verses the wind's caressing courtship is excellently expressed4#fce ,the third song presents the previous history of ,hiawatha's mother4 ,his grandmother1 when a maiden1 lived in the moon4 ,there she once swung upon a liana1 but a jealous lover cut off the liana1 and ,nokomis1 ,hiawatha's grandmother1 fell to earth4 ,the people1 who saw her fall downwards1 thought that she was a shooting star4 ,this marvellous descent of ,nokomis is more plainly illustrated by a later passage of this same song2 there little ,hiawatha asks the grandmother what is the moon4 ,nokomis teaches him about it as follows3 ,the moon is the body of a grandmother1 whom a warlike grandson has cast up there in wrath4 ,hence the moon is the grandmother4 ,in ancient beliefs1 the moon is also the gathering place of departed souls1#fcf the guardian of seeds2 therefore1 once more a place of the origin of life of predominantly feminine significance4 ,the remarkable thing is that ,nokomis1 falling upon the earth1 gave birth to a daughter1 ,wenonah1 subsequently the mother of ,hiawatha4 ,the throwing upwards of the mother1 and her falling down and bringing forth1 seems to contain something typical in itself4 ,thus a story of the seventeenth century relates that a mad bull threw a pregnant woman as high as a house1 and tore open her womb1 and the child fell without harm upon the earth4 ,on account of his wonderful birth1 this child was considered a hero or doer of miracles1 but he died at an early age4 ,the belief is widespread among lower savages that the sun is feminine and the moon masculine4 ,among the ,namaqua1 a ,hottentot tribe1 the opinion is prevalent that the sun consists of transparent bacon4 8,the people1 who journey on boats1 draw it down by magic every evening1 cut off a suitable piece and then give it a kick so that it flies up again into the sky40--,waitz3 8,anthropologie10 ,,ii1 #cdb4 ,the infantile nourishment comes from the mother4 ,in the ,gnostic phantasies we come across a legend of the origin of man which possibly belongs here3 the female archons bound to the vault of ,heaven are unable1 on account of its quick rotation1 to keep their young within them1 but let them fall upon the earth1 from which men arise4 ,possibly there is here a connection with barbaric midwifery1 the letting fall of the parturient4 ,the assault upon the mother is already introduced with the adventure of ,mudjekeewis1 and is continued in the violent handling of the 8grandmother10 ,nokomis1 who1 as a result of the cutting of the liana and the fall downwards1 seems in some way to have become pregnant4 ,the 8cutting of the branch10 the plucking1 we have already recognized as mother incest4 7,see above47 ,that well-known verse1 8,saxonland1 where beautiful maidens grow upon trees10 and phrases like 8picking cherries in a neighbor's garden10 allude to a similar idea4 ,the fall downwards of ,nokomis deserves to be compared to a poetical figure in ,heine4 8,a star1 a star is falling ,out of the glittering sky6 ,the star of ,love6 ,i watch it ,sink in the depths and die4 8,the leaves and buds are falling ,from many an apple-tree2 ,i watch the mirthful breezes ,embrace them wantonly4440 ,wenonah later was courted by the caressing ,west ,wind1 and becomes pregnant4 ,wenonah1 as a young moon-goddess1 has the beauty of the moonlight4 ,nokomis warns her of the dangerous courtship of ,mudjekeewis1 the ,west ,wind4 ,but ,wenonah allows herself to become infatuated1 and conceives from the breath of the wind1 from the 1 a son1 our hero4 8,and the ,west-,wind came at evening1 ,found the beautiful ,wenonah1 ,lying there amid the lilies1 ,wooed her with his words of sweetness1 ,wooed her with his soft caresses1 ,till she bore a son in sorrow1 ,bore a son of love and sorrow40 ,fertilization through the breath of the spirit is already a well-known precedent for us4 ,the star or comet plainly belongs to the birth scene as a libido symbol2 ,nokomis1 too1 comes to earth as a shooting star4 ,mrike's sweet poetic phantasy has devised a similar divine origin4 8,and she who bore me in her womb1 ,and gave me food and clothing4 ,she was a maid--a wild1 brown maid1 ,who looked on men with loathing4 8,she fleered at them and laughed out loud1 ,and bade no suitor tarry2 #8,i'd rather be the ,wind's own bride ,than have a man and marry4' 8,then came the ,wind and held her fast ,his captive1 love-enchanted2 ,and lo1 by him a merry child ,within her womb was planted40 ,buddha's marvellous birth story1 retold by ,sir ,edwin ,arnold1 also shows traces of this4#fcg 8,maya1 the ,queen 444 ,dreamed a strange dream1 dreamed that a star from heaven-- ,splendid1 six-rayed1 in color rosy-pearl1 ,whereof the token was an ,elephant ,six-tusked and white as milk of ,kamadhuk-- ,shot through the void2 and shining into her1 ,entered her womb upon the right40#fch ,during ,maya's conception a wind blows over the land3 8,a wind blew ,with unknown freshness over lands and seas40 ,after the birth the four genii of the ,east1 ,west1 ,south and ,north come to render service as bearers of the palanquin4 7,the coming of the wise men at ,christ's birth47 ,we also find here a distinct reference to the 8four winds40 ,for the completion of the symbolism there is to be found in the ,buddha myth1 as well as in the birth legend of ,christ1 besides the impregnation by star and wind1 also the fertilization by an animal1 here an elephant1 which with its phallic trunk fulfilled in ,maya the ,christian method of fructification through the ear or the head4 ,it is well known that1 in addition to the dove1 the unicorn is also a procreative symbol of the ,logos4 ,here arises the question why the birth of a hero always had to take place under such strange symbolic circumstances8 ,it might also be imagined that a hero arose from ordinary surroundings and gradually grew out of his inferior environment1 perhaps with a thousand troubles and dangers4 7,and1 indeed1 this motive is by no means strange in the hero myth47 ,it might be said that superstition demands strange conditions of birth and generation2 but why does it demand them8 ,the answer to this question is3 that the birth of the hero1 as a rule1 is not that of an ordinary mortal1 but is a rebirth from the mother-spouse2 hence it occurs under mysterious ceremonies4 ,therefore1 in the very beginning1 lies the motive of the two mothers of the hero4 ,as ,rank#fci has shown us through many examples1 the hero is often obliged to experience exposure1 and upbringing by foster parents1 and in this manner he acquires the two mothers4 ,a striking example is the relation of ,hercules to ,hera4 ,in the ,hiawatha epic ,wenonah dies after the birth and ,nokomis takes her place4 ,maya dies after the birth#fdj and ,buddha is given a stepmother4 ,the stepmother is sometimes an animal 7the she-wolf of ,romulus and ,remus1 etc474 ,the twofold mother may be replaced by the motive of twofold birth1 which has attained a lofty significance in the ,christian mythology2 namely1 through baptism1 which1 as we have seen1 represents rebirth4 ,thus man is born not merely in a commonplace manner1 but also born again in a mysterious manner1 by means of which he becomes a participator of the kingdom of ,god1 of immortality4 ,any one may become a hero in this way who is generated anew through his own mother1 because only through her does he share in immortality4 ,therefore1 it happened that the death of ,christ on the cross1 which creates universal salvation1 was understood as 8baptism02 that is to say1 as rebirth through the second mother1 the mysterious tree of death4 ,christ says3 8,but ,i have a baptism to be baptized with3 and how am ,i straitened till it be accomplished60--,luke xii3 #ej4 ,he interprets his death agony symbolically as birth agony4 ,the motive of the two mothers suggests the thought of self-rejuvenation1 and evidently expresses the fulfilment of the wish that it might be possible for the mother to bear me again2 at the same time1 applied to the heroes1 it means one is a hero who is borne again by her who has previously been his mother2 that is to say1 a hero is he who may again produce himself through his mother4 ,the countless suggestions in the history of the procreation of the heroes indicate the latter formulations4 ,hiawatha's father first overpowered the mother under the symbol of the bear2 then himself becoming a god1 he procreates the hero4 ,what ,hiawatha had to do as hero1 ,nokomis hinted to him in the legend of the origin of the moon2 he is forcibly to throw his mother upwards 7or throw downwards872 then she would become pregnant by this act of violence and could bring forth a daughter4 ,this rejuvenated mother would be allotted1 according to the ,egyptian rite1 as a daughter-wife to the sun-god1 the father of his mother1 for self-reproduction4 ,what action ,hiawatha takes in this regard we shall see presently4 ,we have already studied the behavior of the pre-,asiatic gods related to ,christ4 ,concerning the pre-existence of ,christ1 the ,gospel of ,st4 ,john is full of this thought4 ,thus the speech of ,john the ,baptist3 8,this is he of whom ,i said1 ,after me cometh a man which is preferred before me2 for he was before me40--,john i3 #cj4 ,also the beginning of the gospel is full of deep mythologic significance3 8,in the beginning was the ,word1 and the ,word was with ,god1 and the ,word was ,god4 ,the same was in the beginning with ,god4 7#c7 8,all things were made by him1 and without him was not anything made that was made4 7#d7 8,in him was life1 and the life was the light of men4 7#e7 8,and the light shineth in darkness2 and the darkness comprehendeth it not4 7#f7 8,there was a man sent from ,god whose name was ,john4 7#g7 8,the same came for a witness1 to bear witness of the ,light4 7#h7 8,he was not that ,light1 but was sent to bear witness of that ,light4 7#i7 8,that was the true ,light1 which lighteth every man that cometh into the world40 ,this is the proclamation of the reappearing light1 the reborn sun1 which formerly was1 and which will be again4 ,in the baptistry at ,pisa1 ,christ is represented bringing the tree of life to man2 his head is surrounded by a sun halo4 ,over this relief stand the words ,,introitus ,,solis4 ,because the one born was his own procreator1 the history of his procreation is strangely concealed under symbolic events1 which are meant to conceal and deny it2 hence the extraordinary assertion of the virgin conception4 ,this is meant to hide the incestuous impregnation4 ,but do not let us forget that this nave assertion plays an unusually important part in the ingenious symbolic bridge1 which is to guide the libido out from the incestuous bond to higher and more useful applications1 which indicate a new kind of immortality2 that is to say1 immortal work4 ,the environment of ,hiawatha's youth is of importance3 8,by the shores of ,gitche ,gumee1 ,by the shining ,big-,sea-,water1 ,stood the wigwam of ,nokomis1 ,daughter of the ,moon1 ,nokomis4 ,dark behind it rose the forest1 ,rose the black and gloomy pine-trees1 ,rose the firs with cones upon them4 ,bright before it beat the water1 ,beat the clear and sunny water1 ,beat the shining ,big-,sea-,water40 ,in this environment ,nokomis brought him up4 ,here she taught him the first words1 and told him the first fairy tales1 and the sounds of the water and the wood were intermingled1 so that the child learned not only to understand man's speech1 but also that of ,nature3 8,at the door on summer evenings ,sat the little ,hiawatha2 ,heard the whispering of the pine-trees1 ,heard the lapping of the water1 ,sounds of music1 words of wonder3 #8,minne-wawa6'#fda said the pine-trees1 #8,mudway-aushka6'#fdb said the water40 ,hiawatha hears human speech in the sounds of ,nature2 thus he understands ,nature's speech4 ,the wind says1 8,wawa40 ,the cry of the wild goose is 8,wawa40 ,wah-wah-taysee means the small glowworm which enchants him4 ,thus the poet paints most beautifully the gradual gathering of external nature into the compass of the subjective1#fdc and the intimate connection of the primary object to which the first lisping words were applied1 and from which the first sounds were derived1 with the secondary object1 the wider nature which usurps imperceptibly the mother's place1 and takes possession of those sounds heard first from the mother1 and also of those feelings which we all discover later in ourselves in all the warm love of ,mother ,nature4 ,the later blending1 whether pantheistic-philosophic or sthetic1 of the sentimental1 cultured man with nature is1 looked at retrospectively1 a reblending with the mother1 who was our primary object1 and with whom we truly were once wholly one4#fdd ,therefore1 it is not astonishing when we again see emerging in the poetical speech of a modern philosopher1 ,karl ,jol1 the old pictures which symbolize the unity with the mother1 illustrated by the confluence of subject and object4 ,in his recent book1 8,seele und ,welt0 7#aiab71 ,jol writes as follows1 in the chapter called 8,primal ,experience0#fde3 8,i lay on the seashore1 the shining waters glittering in my dreamy eyes2 at a great distance fluttered the soft breeze2 throbbing1 shimmering1 stirring1 lulling to sleep comes the wave beat to the shore--or to the ear8 ,i know not4 ,distance and nearness become blurred into one2 without and within glide into each other4 ,nearer and nearer1 dearer and more homelike sounds the beating of the waves2 now1 like a thundering pulse in my head it strikes1 and now it beats over my soul1 devours it1 embraces it1 while it itself at the same time floats out like the blue waste of waters4 ,yes1 without and within are one4 ,glistening and foaming1 flowing and fanning and roaring1 the entire symphony of the stimuli experienced sounds in one tone1 all thought becomes one thought1 which becomes one with feeling2 the world exhales in the soul and the soul dissolves in the world4 ,our small life is encircled by a great sleep--the sleep of our cradle1 the sleep of our grave1 the sleep of our home1 from which we go forth in the morning1 to which we again return in the evening2 our life but the short journey1 the interval between the emergence from the original oneness and the sinking back into it6 ,blue shimmers the infinite sea1 wherein dreams the jelly fish of the primitive life1 toward which without ceasing our thoughts hark back dimly through eons of existence4 ,for every happening entails a change and a guarantee of the unity of life4 ,at that moment when they are no longer blended together1 in that instant man lifts his head1 blind and dripping1 from the depths of the stream of experience1 from the oneness with the experience2 at that moment of parting when the unity of life in startled surprise detaches the ,change and holds it away from itself as something alien1 at this moment of alienation the aspects of the experience have been substantialized into subject and object1 and in that moment consciousness is born40 ,jol paints here1 in unmistakable symbolism1 the confluence of subject and object as the reunion of mother and child4 ,the symbols agree with those of mythology1 even in their details4 ,the encircling and devouring motive is distinctly suggested4 ,the sea1 devouring the sun and giving birth to it anew1 is already an old acquaintance4 ,the moment of the rise of consciousness1 the separation of subject and object is a birth2 truly philosophical thought hangs with lame wings upon the few great primitive pictures of human speech1 above the simple1 all-surpassing greatness of which no thought can rise4 ,the idea of the jelly fish is not 8accidental40 ,once when ,i was explaining to a patient the maternal significance of water at this contact with the mother complex1 she experienced a very unpleasant feeling4 8,it makes me squirm10 she said1 8as if ,i touched a jelly fish40 ,here1 too1 the same idea6 ,the blessed state of sleep before birth and after death is1 as ,jol observed1 something like old shadowy memories of that unsuspecting1 thoughtless state of early childhood1 where as yet no opposition disturbed the peaceful flow of dawning life1 to which the inner longing always draws us back again and again1 and from which the active life must free itself anew with struggle and death1 so that it may not be doomed to destruction4 ,long before ,jol1 an ,indian chieftain had said the same thing in similar words to one of the restless wise men3 8,ah1 my brother1 you will never learn to know the happiness of thinking nothing and doing nothing3 this is next to sleep2 this is the most delightful thing there is4 ,thus we were before birth1 thus we shall be after death40#fdf ,we shall see in ,hiawatha's later fate how important his early impressions are in his choice of a wife4 ,hiawatha's first deed was to kill a roebuck with his arrow3 8,dead he lay there in the forest1 ,by the ford across the river40 ,this is typical of ,hiawatha's deeds4 ,whatever he kills1 for the most part1 lies next to or in the water1 sometimes half in the water and half on the land4#fdg ,it seems that this must well be so4 ,the later adventures will teach us why this must be so4 ,the buck was no ordinary animal1 but a magic one2 that is to say1 one with an additional unconscious significance4 ,hiawatha made for himself gloves and moccasins from its hide2 the gloves imparted such strength to his arms that he could crumble rocks to dust1 and the moccasins had the virtue of the seven-league boots4 ,by enwrapping himself in the buck's skin he really became a giant4 ,this motive1 together with the death of the animal at the ford1#fdh in the water1 reveals the fact that the parents are concerned1 whose gigantic proportions as compared with the child are of great significance in the unconscious4 ,the 8toys of giants0 is a wish inversion of the infantile phantasy4 ,the dream of an eleven-year-old girl expresses this3 8,i am as high as a church steeple2 then a policeman comes4 ,i tell him1 #8,if you say anything1 ,i will cut off your head4'0 ,the 8policeman10 as the analysis brought out1 referred to the father1 whose gigantic size was over-compensated by the church steeple4 ,in ,mexican human sacrifices1 the gods were represented by criminals1 who were slaughtered1 and flayed1 and the ,corybantes then clothed themselves in the bloody skins1 in order to illustrate the resurrection of the gods4#fdi 7,the snake's casting of his skin as a symbol of rejuvenation47 ,hiawatha has1 therefore1 conquered his parents1 primarily the mother1 although in the form of a male animal 7compare the bear of ,mudjekeewis72 and from that comes his giant's strength4 ,he has taken on the parent's skin and now has himself become a great man4 ,now he started forth to his first great battle to fight with the father ,mudjekeewis1 in order to avenge his dead mother ,wenonah4 ,naturally1 under this figure of speech hides the thought that he slays the father1 in order to take possession of the mother4 ,compare the battle of ,gilgamesh with the giant ,chumbaba and the ensuing conquest of ,ishtar4 ,the father1 in the psychologic sense1 merely represents the personification of the incest prohibition2 that is to say1 resistance1 which defends the mother4 ,instead of the father1 it may be a fearful animal 7the great bear1 the snake1 the dragon1 etc47 which must be fought and overcome4 ,the hero is a hero because he sees in every difficulty of life resistance to the forbidden treasure1 and fights that resistance with the complete yearning which strives towards the treasure1 attainable with difficulty1 or unattainable1 the yearning which paralyzes and kills the ordinary man4 ,hiawatha's father is ,mudjekeewis1 the west wind2 the battle1 therefore1 takes place in the west4 ,thence came life 7impregnation of ,wenonah72 thence also came death 7death of ,wenonah74 ,hiawatha1 therefore1 fights the typical battle of the hero for rebirth in the western sea1 the battle with the devouring terrible mother1 this time in the form of the father4 ,mudjekeewis1 who himself had acquired a divine nature1 through his conquest of the bear1 now is overpowered by his son3 8,back retreated ,mudjekeewis1 ,rushing westward o'er the mountains1 ,stumbling westward down the mountains1 ,three whole days retreated fighting1 ,still pursued by ,hiawatha ,to the doorways of the ,west-,wind1 ,to the portals of the ,sunset1 ,to the earth's remotest border1 ,where into the empty spaces ,sinks the sun1 as a flamingo ,drops into her nest at nightfall40 ,the 8three days0 are a stereotyped form representing the stay in the sea prison of night4 7,twenty-first until twenty-fourth of ,december47 ,christ1 too1 remained three days in the underworld4 8,the treasure1 difficult to attain10 is captured by the hero during this struggle in the west4 ,in this case the father must make a great concession to the son2 he gives him divine nature1#fej that very wind nature1 the immortality of which alone protected ,mudjekeewis from death4 ,he says to his son3 8,i will share my kingdom with you1 ,ruler shall you be henceforward1 ,of the ,northwest-,wind1 ,keewaydin1 ,of the home-wind1 the ,keewaydin40 ,that ,hiawatha now becomes ruler of the home-wind has its close parallel in the ,gilgamesh epic1 where ,gilgamesh finally receives the magic herb from the wise old ,utnapishtim1 who dwells in the ,west1 which brings him safe once more over the sea to his home2 but this1 when he is home again1 is retaken from him by a serpent4 ,when one has slain the father1 one can obtain possession of his wife1 and when one has conquered the mother1 one can free one's self4 ,on the return journey ,hiawatha stops at the clever arrow-maker's1 who possesses a lovely daughter3 8,and he named her from the river1 ,from the water-fall he named her1 ,minnehaha1 ,laughing ,water40 ,when ,hiawatha1 in his earliest childhood dreaming1 felt the sounds of water and wind press upon his ears1 he recognized in these sounds of nature the speech of his mother4 ,the murmuring pine trees on the shore of the great sea1 said 8,minnewawa40 ,and above the murmuring of the winds and the splashing of the water he found his earliest childhood dreams once again in a woman1 8,minnehaha10 the laughing water4 ,and the hero1 before all others1 finds in woman the mother1 in order to become a child again1 and1 finally1 to solve the riddle of immortality4 ,the fact that ,minnehaha's father is a skilful arrow-maker betrays him as the father of the hero 7and the woman he had with him as the mother74 ,the father of the hero is very often a skilful carpenter1 or other artisan4 ,according to an ,arabian legend1 ,tare1#fea ,abraham's father1 was a skilful master workman1 who could carve arrows from any wood2 that is to say1 in the ,arabian form of speech1 he was a procreator of splendid sons4#feb ,moreover1 he was a maker of images of gods4 ,tvashtar1 ,agni's father1 is the maker of the world1 a smith and carpenter1 the discoverer of fire-boring4 ,joseph1 the father of ,jesus1 was also a carpenter2 likewise ,kinyras1 ,adonis's father1 who is said to have invented the hammer1 the lever1 roofing and mining4 ,hephaestus1 the father of ,hermes1 is an artistic master workman and sculptor4 ,in fairy tales1 the father of the hero is very modestly the traditional wood-cutter4 ,these conceptions were also alive in the cult of ,osiris4 ,there the divine image was carved out of a tree trunk and then placed within the hollow of the tree4 7,frazer3 8,golden ,bough10 ,part ,,iv47 ,in ,rigveda1 the world was also hewn out of a tree by the world-sculptor4 ,the idea that the hero is his own procreator#fec leads to the fact that he is invested with paternal attributes1 and reversedly the heroic attributes are given to the father4 ,in ,mn there exists a beautiful union of the motives4 ,he accomplishes his great labors as a religious founder1 hides himself for years in a cave1 he dies1 is skinned1 stuffed and hung up 7hero74 ,besides he is an artist1 and has a crippled foot4 ,a similar union of motives is found in ,wieland1 the smith4 ,hiawatha kept silent about what he saw at the old arrow-maker's on his return to ,nokomis1 and he did nothing further to win ,minnehaha4 ,but now something happened1 which1 if it were not in an ,indian epic1 would rather be sought in the history of a neurosis4 ,hiawatha introverted his libido2 that is to say1 he fell into an extreme resistance against the 8real sexual demand0 7,freud72 he built a hut for himself in the wood1 in order to fast there and to experience dreams and visions4 ,for the first three days he wandered1 as once in his earliest youth1 through a forest and looked at all the animals and plants3 8#8,master of life6' he cried1 desponding1 #8,must our lives depend on these things8'0 ,the question whether our lives must depend upon 8these things0 is very strange4 ,it sounds as if life were derived from these things2 that is to say1 from nature in general4 ,nature seems suddenly to have assumed a very strange significance4 ,this phenomenon can be explained only through the fact that a great amount of libido was stored up and now is given to nature4 ,as is well known1 men of even dull and prosy minds1 in the springtime of love1 suddenly become aware of nature1 and even make poems about it4 ,but we know that libido1 prevented from an actual way of transference1 always reverts to an earlier way of transference4 ,minnehaha1 the laughing water1 is so clearly an allusion to the mother that the secret yearning of the hero for the mother is powerfully touched4 ,therefore1 without having undertaken anything1 he goes home to ,nokomis2 but there again he is driven away1 because ,minnehaha already stands in his path4 ,he turns1 therefore1 even further away1 into that early youthful period1 the tones of which recall ,minnehaha most forcibly to his thoughts1 where he learnt to hear the mother-sounds in the sounds of nature4 ,in this very strange revival of the impressions of nature we recognize a regression to those earliest and strongest nature impressions which stand next to the subsequently extinguished1 even stronger1 impressions which the child received from the mother4 ,the glamour of this feeling for her is transferred to other objects of the childish environment 7father's house1 playthings1 etc471 from which later those magic blissful feelings proceed1 which seem to be peculiar to the earliest childish memories4 ,when1 therefore1 ,hiawatha hides himself in the lap of nature1 it is really the mother's womb1 and it is to be expected that he will emerge again new-born in some form4 ,before turning to this new creation arising from introversion1 there is still a further significance of the preceding question to be considered3 whether life is dependent upon 8these things08 ,life may depend upon these things in the degree that they serve for nourishment4 ,we must infer in this case that suddenly the question of nutrition came very near the hero's heart4 7,this possibility will be thoroughly proven in what follows47 ,the question of nutrition1 indeed1 enters seriously into consideration4 ,first1 because regression to the mother necessarily revives that special path of transference2 namely1 that of nutrition through the mother4 ,as soon as the libido regresses to the presexual stage1 there we may expect to see the function of nutrition and its symbols put in place of the sexual function4 ,thence is derived an essential root of the displacement from below upwards 7,freud71 because1 in the presexual stage1 the principal value belongs not to the genitals1 but to the mouth4 ,secondly1 because the hero fasted1 his hunger becomes predominant4 ,fasting1 as is well known1 is employed to silence sexuality2 also1 it expresses symbolically the resistance against sexuality1 translated into the language of the presexual stage4 ,on the fourth day of his fast the hero ceased to address himself to nature2 he lay exhausted1 with half-closed eyes1 upon his couch1 sunk deep in dreams1 the picture of extreme introversion4 ,we have already seen that1 in such circumstances1 an infantile internal equivalent for reality appears1 in the place of external life and reality4 ,this is also the case with ,hiawatha3 8,and he saw a youth approaching1 ,dressed in garments green and yellow1 ,coming through the purple twilight1 ,through the splendor of the sunset2 ,plumes of green bent o'er his forehead1 ,and his hair was soft and golden40 ,this remarkable apparition reveals himself in the following manner to ,hiawatha3 8,from the ,master of ,life descending1 ,i1 the friend of man1 ,mondamin1 ,come to warn you and instruct you1 ,how by struggle and by labor ,you shall gain what you have prayed for4 ,rise up from your bed of branches2 ,rise1 ,o youth1 and wrestle with me60 ,mondamin is the maize3 a god1 who is eaten1 arising from ,hiawatha's introversion4 ,his hunger1 taken in a double sense1 his longing for the nourishing mother1 gives birth from his soul to another hero1 the edible maize1 the son of the earth mother4 ,therefore1 he again arises at sunset1 symbolizing the entrance into the mother1 and in the western sunset glow he begins again the mystic struggle with the self-created god1 the god who has originated entirely from the longing for the nourishing mother4 ,the struggle is again the struggle for liberation from this destructive and yet productive longing4 ,mondamin is1 therefore1 equivalent to the mother1 and the struggle with him means the overpowering and impregnation of the mother4 ,this interpretation is entirely proven by a myth of the ,cherokees1 8who invoke it 7the maize7 under the name of #8,the ,old ,woman1' in allusion to a myth that it sprang from the blood of an old woman killed by her disobedient sons03#fed 8,faint with famine1 ,hiawatha ,started from his bed of branches1 ,from the twilight of his wigwam ,forth into the flush of sunset ,came1 and wrestled with ,mondamin2 ,at his touch he felt new courage ,throbbing in his brain and bosom1 ,felt new life and hope and vigor ,run through every nerve and fibre40 ,the battle at sunset with the god of the maize gives ,hiawatha new strength2 and thus it must be1 because the fight for the individual depths1 against the paralyzing longing for the mother1 gives creative strength to men4 ,here1 indeed1 is the source of all creation1 but it demands heroic courage to fight against these forces and to wrest from them the 8treasure difficult to attain40 ,he who succeeds in this has1 in truth1 attained the best4 ,hiawatha wrestles with himself for his creation4#fee ,the struggle lasts again the charmed three days4 ,the fourth day1 just as ,mondamin prophesied1 ,hiawatha conquers him1 and ,mondamin sinks to the ground in death4 ,as ,mondamin previously desired1 ,hiawatha digs his grave in mother earth1 and soon afterwards from this grave the young and fresh maize grows for the nourishment of mankind4 ,concerning the thought of this fragment1 we have therein a beautiful parallel to the mystery of ,mithra1 where first the battle of the hero with his bull occurs4 ,afterwards ,mithra carries in 8transitus0 the bull into the cave1 where he kills him4 ,from this death all fertility grows1 all that is edible4#fef ,the cave corresponds to the grave4 ,the same idea is represented in the ,christian mysteries1 although generally in more beautiful human forms4 ,the soul struggle of ,christ in ,gethsemane1 where he struggles with himself in order to complete his work1 then the 8transitus10 the carrying of the cross1#feg where he takes upon himself the symbol of the destructive mother1 and therewith takes himself to the sacrificial grave1 from which1 after three days1 he triumphantly arises2 all these ideas express the same fundamental thoughts4 ,also1 the symbol of eating is not lacking in the ,christian mystery4 ,christ is a god who is eaten in the ,lord's ,supper4 ,his death transforms him into bread and wine1 which we partake of in grateful memory of his great deed4#feh ,the relation of ,agni to the ,somadrink and that of ,dionysus to wine#fei must not be omitted here4 ,an evident parallel is ,samson's rending of the lion1 and the subsequent inhabitation of the dead lion by honey bees1 which gives rise to the well-known ,german riddle3 8,speise ging von dem ,fresser und ,sssigkeit von dem ,starken 7,food went from the glutton and sweet from the strong740#ffj ,in the ,eleusinian mysteries these thoughts seem to have played a rle4 ,besides ,demeter and ,persephone1 ,iakchos is a chief god of the ,eleusinian cult2 he was the 8puer ternus10 the eternal boy1 of whom ,ovid says the following3 8,tu puer ternus1 tu formosissimus alto ,conspiceris clo tibi1 cum sine cornibus astas1 ,virgineum caput est10 etc4#ffa ,in the great ,eleusinian festival procession the image of ,iakchos was carried4 ,it is not easy to say which god is ,iakchos1 possibly a boy1 or a new-born son1 similar to the ,etrurian ,tages1 who bears the surname 8the freshly ploughed boy10 because1 according to the myth1 he arose from the furrow of the field behind the peasant1 who was ploughing4 ,this idea shows unmistakably the ,mondamin motive4 ,the plough is of well-known phallic meaning2 the furrow of the field is personified by the ,hindoos as woman4 ,the psychology of this idea is that of a coitus1 referred back to the presexual stage 7stage of nutrition74 ,the son is the edible fruit of the field4 ,iakchos passes1 in part1 as son of ,demeter or of ,persephone1 also appropriately as consort of ,demeter4 7,hero as procreator of himself47 ,he is also called 7 equals libido1 also ,mother libido47 ,he was identified with ,dionysus1 especially with the ,thracian ,dionysus-,zagreus1 of whom a typical fate of rebirth was related4 ,hera had goaded the ,titans against ,zagreus1 who1 assuming many forms1 sought to escape them1 until they finally took him when he had taken on the form of a bull4 ,in this form he was killed 7,mithra sacrifice7 and dismembered1 and the pieces were thrown into a cauldron2 but ,zeus killed the ,titans by lightning1 and swallowed the still-throbbing heart of ,zagreus4 ,through this act he gave him existence once more1 and ,zagreus as ,iakchos again came forth4 ,iakchos carries the torch1 the phallic symbol of procreation1 as ,plato testifies4 ,in the festival procession1 the sheaf of corn1 the cradle of ,iakchos1 was carried4 71 mystica vannus ,iacchi47 ,the ,orphic legend#ffb relates that ,iakchos was brought up by ,persephone1 when1 after three years' slumber in the 1#ffc he awoke4 ,this statement distinctly suggests the ,mondamin motive4 ,the #bjth of ,boedromion 7the month ,boedromion lasts from about the #eth of ,september to the #eth of ,october7 is called ,iakchos1 in honor of the hero4 ,on the evening of this day the great torchlight procession took place on the seashore1 in which the quest and lament of ,demeter was represented4 ,the rle of ,demeter1 who1 seeking her daughter1 wanders over the whole earth without food or drink1 has been taken over by ,hiawatha in the ,indian epic4 ,he turns to all created things without obtaining an answer4 ,as ,demeter first learns of her daughter from the subterranean ,hecate1 so does ,hiawatha first find the one sought for1 ,mondamin1#ffd in the deepest introversion 7descent to the mother74 ,hiawatha produces from himself1 ,mondamin1 as a mother produces the son4 ,the longing for the mother also includes the producing mother 7first devouring1 then birth-giving74 ,concerning the real contents of the mysteries1 we learn through the testimony of ,bishop ,asterius1 about #cij ,a4,d41 the following3 8,is not there 7in ,eleusis7 the gloomiest descent1 and the most solemn communion of the hierophant and the priestess2 between him and her alone8 ,are the torches not extinguished1 and does not the vast multitude regard as their salvation that which takes place between the two in the darkness80#ffe ,that points undoubtedly to a ritual marriage1 which was celebrated subterraneously in mother earth4 ,the ,priestess of ,demeter seems to be the representative of the earth goddess1 perhaps the furrow of the field4#fff ,the descent into the earth is also the symbol of the mother's womb1 and was a widespread conception under the form of cave worship4 ,plutarch relates of the ,magi that they sacrificed to ,ahriman1 4#ffg ,lukian lets the magician ,mithrobarzanes 1#ffh descend into the bowels of the earth4 ,according to the testimony of ,moses of the ,koran1 the sister ,fire and the brother ,spring were worshipped in ,armenia in a cave4 ,julian gave an account from the ,attis legend of a 1#ffi from whence ,cybele brings up her son lover1 that is to say1 gives birth to him4#fgj ,the cave of ,christ's birth1 in ,bethlehem 7#8,house of ,bread'71 is said to have been an ,attis spelum4 ,a further ,eleusinian symbolism is found in the festival of ,hierosgamos1 in the form of the mystic chests1 which1 according to the testimony of ,clemens of ,alexandria1 may have contained pastry1 salt and fruits4 ,the synthema 7confession7 of the mystic transmitted by ,clemens is suggestive in still other directions3 8,i have fasted1 ,i have drunk of the barleydrink1 ,i have taken from the chest and after ,i have labored1 ,i have placed it back in the basket1 and from the basket into the chest40 ,the question as to what lay in the chest is explained in detail by ,dieterich4#fga ,the labor he considers a phallic activity1 which the mystic has to perform4 ,in fact1 representations of the mystic basket are given1 wherein lies a phallus surrounded by fruits4#fgb ,upon the so-called ,lovatelli tomb vase1 the sculptures of which are understood to be ,eleusinian ceremonies1 it is shown how a mystic caressed the serpent entwining ,demeter4 ,the caressing of the fear animal indicates a religious conquering of incest4#fgc ,according to the testimony of ,clemens of ,alexandria1 a serpent was in the chest4 ,the serpent in this connection is naturally of phallic nature1 the phallus which is forbidden in relation to the mother4 ,rohde mentions that in the ,arrhetophories1 pastry1 in the form of phalli and serpents1 were thrown into the cave near the ,thesmophorion4 ,this custom was a petition for the bestowal of children and harvest4#fgd ,the snake also plays a large part in initiations under the remarkable title 4#fge ,clemens observes that the symbol of the ,sabazios mysteries is 1 4#fgf ,through ,arnobius we learn3 8,aureus coluber in sinum demittitur consecratis et eximitur rursus ab inferioribus partibus atque imis40#fgg ,in the ,orphic ,hymn #eb1 ,bacchus is invoked by 1#fgh which indicates that the god enters into man as if through the female genitals4#fgi ,according to the testimony of ,hippolytus1 the hierophant in the mystery exclaimed 1 7the revered one has brought forth a holy boy1 ,brimos from ,brimo74 ,this ,christmas gospel1 8,unto us a son is born10 is illustrated especially through the tradition#fhj that the ,athenians 8secretly show to the partakers in the ,epoptia1 the great and wonderful and most perfect ,epoptic mystery1 a mown stalk of wheat40#fha ,the parallel for the motive of death and resurrection is the motive of losing and finding4 ,the motive appears in religious rites in exactly the same connection1 namely1 in spring festivities similar to the ,hierosgamos1 where the image of the god was hidden and found again4 ,it is an uncanonical tradition that ,moses left his father's house when twelve years old to teach mankind4 ,in a similar manner ,christ is lost by his parents1 and they find him again as a teacher of wisdom1 just as in the ,mohammedan legend ,moses and ,joshua lose the fish1 and in his place ,chidher1 the teacher of wisdom1 appears 7like the boy ,jesus in the temple72 so does the corn god1 lost and believed to be dead1 suddenly arise again from his mother into renewed youth4 7,that ,christ was laid in the manger is suggestive of fodder4 ,robertson1 therefore1 places the manger as parallel to the liknon47 ,we understand from these accounts why the ,eleusinian mysteries were for the mystic so rich in comfort for the hope of a better world4 ,a beautiful ,eleusinian epitaph shows this3 8,truly1 a beautiful secret is proclaimed by the blessed ,gods6 ,mortality is not a curse1 but death a blessing60 ,the hymn to ,demeter#fhb in the mysteries also says the same3 8,blessed is he1 the earth-born man1 who hath seen this6 ,who hath not shared in these divine ceremonies1 ,he hath an unequal fate in the obscure darkness of death40 ,immortality is inherent in the ,eleusinian symbol2 in a church song of the nineteenth century by ,samuel ,preiswerk we discover it again3 8,the world is yours1 ,lord ,jesus1 ,the world1 on which we stand1 ,because it is thy world ,it cannot perish4 ,only the wheat1 before it comes ,up to the light in its fertility1 ,must die in the bosom of the earth ,first freed from its own nature4 8,thou goest1 ,o ,lord1 our chief1 ,to heaven through thy sorrows1 ,and guide him who believes ,in thee on the same path4 ,then take us all equally ,to share in thy sorrows and kingdoms1 ,guide us through thy gate of death1 ,bring thy world into the light40 ,firmicus relates concerning the ,attis mysteries3 8,nocte quadam simulacrum in lectica supinum ponitur et per numeros digestis fletibus plangitur2 deinde cum se ficta lamentatione satiaverint1 lumen infertur3 tunc a sacerdote omnium qui flebant fauces unguentur1 quibus perunctis sacerdos hoc lento murmure susurrat3 #8 4'0#fhc ,such parallels show how little human personality and how much divine1 that is to say1 universally human1 is found in the ,christ mystery4 ,no man is or1 indeed1 ever was1 a hero1 for the hero is a god1 and1 therefore1 impersonal and generally applicable to all4 ,christ is a 8spirit10 as is shown in the very early ,christian interpretation4 ,in different places of the earth1 and in the most varied forms and in the coloring of various periods1 the ,savior-hero appears as a fruit of the entrance of the libido into the personal maternal depths4 ,the ,bacchian consecrations represented upon the ,farnese relief contain a scene where a mystic wrapped in a mantle1 drawn over his head1 was led to ,silen1 who holds the 80 7chalice71 covered with a cloth4 ,the covering of the head signifies death4 ,the mystic dies1 figuratively1 like the seed corn1 grows again and comes to the corn harvest4 ,proclus relates that the mystics were buried up to their necks4 ,the ,christian church as a place of religious ceremony is really nothing but the grave of a hero 7catacombs74 ,the believer descends into the grave1 in order to rise from the dead with the hero4 ,that the meaning underlying the church is that of the mother's womb can scarcely be doubted4 ,the symbols of ,mass are so distinct that the mythology of the sacred act peeps out everywhere4 ,it is the magic charm of rebirth4 ,the veneration of the ,holy ,sepulchre is most plain in this respect4 ,a striking example is the ,holy ,sepulchre of ,st4 ,stefano in ,bologna4 ,the church itself1 a very old polygonal building1 consists of the remains of a temple to ,isis4 ,the interior contains an artificial spelum1 a so-called ,holy ,sepulchre1 into which one creeps through a very little door4 ,after a long sojourn1 the believer reappears reborn from this mother's womb4 ,an ,etruscan ossuarium in the archeological museum in ,florence is at the same time a statue of ,matuta1 the goddess of death2 the clay figure of the goddess is hollowed within as a receptacle for the ashes4 ,the representations indicate that ,matuta is the mother4 ,her chair is adorned with sphinxes1 as a fitting symbol for the mother of death4 ,illustration3 ,,the ,,so-,,called ,,holy ,,sepulchre ,,of ,s4 ,,stefano ,,at ,,bologna ,only a few of the further deeds of ,hiawatha can interest us here4 ,among these is the battle with ,mishe-,nahma1 the fish-king1 in the eighth song4 ,this deserves to be mentioned as a typical battle of the sun-hero4 ,mishe-,nahma is a fish monster1 who dwells at the bottom of the waters4 ,challenged by ,hiawatha to battle1 he devours the hero1 together with his boat3 8,in his wrath he darted upward1 ,flashing leaped into the sunshine1 ,opened his great jaws1 and swallowed ,both canoe and ,hiawatha4 8,down into that darksome cavern ,plunged the headlong ,hiawatha1 ,as a log on some black river ,shoots and plunges down the rapids1 ,found himself in utter darkness1 ,groped about in helpless wonder1 ,till he felt a great heart beating1 ,throbbing in that utter darkness4 ,and he smote it in his anger1 ,with his fist1 the heart of ,nahma1 ,felt the mighty king of fishes ,shudder through each nerve and fibre4 ,crosswise then did ,hiawatha ,drag his birch-canoe for safety1 ,lest from out the jaws of ,nahma1 ,in the turmoil and confusion1 ,forth he might be hurled1 and perish40 ,it is the typical myth of the work of the hero1 distributed over the entire world4 ,he takes to a boat1 fights with the sea monster1 is devoured1 he defends himself against being bitten or crushed#fhd 7resistance or stamping motive72 having arrived in the interior of the 8whale dragon10 he seeks the vital organ1 which he cuts off or in some way destroys4 ,often the death of the monster occurs as the result of a fire which the hero secretly makes within him2 he mysteriously creates in the womb of death life1 the rising sun4 ,thus dies the fish1 which drifts ashore1 where1 with the assistance of 8birds10 the hero again attains the light of day4#fhe ,the bird in this sense probably means the reascent of the sun1 the longing of the libido1 the rebirth of the phnix4 7,the longing is very frequently represented by the symbol of hovering47 ,the sun symbol of the bird rising from the water is 7etymologically7 contained in the singing swan4 8,swan0 is derived from the root sven1 like sun and tone4 7,see the preceding47 ,this act signifies rebirth1 and the bringing forth of life from the mother1#fhf and by this means the ultimate destruction of death1 which1 according to a ,negro myth1 has come into the world1 through the mistake of an old woman1 who1 at the time of the general casting of skins 7for men renewed their youth through casting their skin like snakes71 drew on1 through absent-mindedness1 her old skin instead of a new one1 and as a result died4 ,but the effect of such an act could not be of any duration4 ,again and again troubles of the hero are renewed1 always under the symbol of deliverance from the mother4 ,just as ,hera 7as the pursuing mother7 is the real source of the great deeds of ,hercules1 so does ,nokomis allow ,hiawatha no rest1 and raises up new difficulties in his path1 in form of desperate adventures in which the hero may perhaps conquer1 but also1 perhaps1 may perish4 ,the libido of mankind is always in advance of his consciousness2 unless his libido calls him forth to new dangers he sinks into slothful inactivity or1 on the other hand1 childish longing for the mother overcomes him at the summit of his existence1 and he allows himself to become pitifully weak1 instead of striving with desperate courage towards the highest4 ,the mother becomes the demon1 who summons the hero to adventure1 and who also places in his path the poisonous serpent1 which will strike him4 ,thus ,nokomis1 in the ninth song1 calls ,hiawatha1 points with her hand to the west1 where the sun sets in purple splendor1 and says to him3 ,illustration3 ,,matuta1 ,,an ,,etruscan ,,piet 8,yonder dwells the great ,pearl-,feather1 ,megissogwon1 the ,magician1 ,manito of ,wealth and ,wampum1 ,guarded by his fiery serpents1 ,guarded by the black pitch-water4 ,you can see his fiery serpents1 ,the ,kenabeek1 the great serpents1 ,coiling1 playing in the water40 ,this danger lurking in the west is known to mean death1 which no one1 even the mightiest1 escapes4 ,this magician1 as we learn1 also killed the father of ,nokomis4 ,now she sends her son forth to avenge the father 7,horus74 ,through the symbols attributed to the magician it may easily be recognized what he symbolizes4 ,snake and water belong to the mother1 the snake as a symbol of the repressed longing for the mother1 or1 in other words1 as a symbol of resistance1 encircles protectingly and defensively the maternal rock1 inhabits the cave1 winds itself upwards around the mother tree and guards the precious hoard1 the 8mysterious0 treasure4 ,the black ,stygian water is1 like the black1 muddy spring of ,dhulqarnein1 the place where the sun dies and enters into rebirth1 the maternal sea of death and night4 ,on his journey thither ,hiawatha takes with him the magic oil of ,mishe-,nahma1 which helps his boat through the waters of death4 7,also a sort of charm for immortality1 like the dragon's blood for ,siegfried1 etc47 ,first1 ,hiawatha slays the great serpent4 ,of the 8night journey in the sea0 over the ,stygian waters it is written3 8,all night long he sailed upon it1 ,sailed upon that sluggish water1 ,covered with its mould of ages1 ,black with rotting water-rushes1 ,rank with flags1 and leaves of lilies1 ,stagnant1 lifeless1 dreary1 dismal1 ,lighted by the shimmering moonlight ,and by will-o'-the-wisps illumined1 ,fires by ghosts of dead men kindled1 ,in their weary night encampments40 ,the description plainly shows the character of a water of death4 ,the contents of the water point to an already mentioned motive1 that of encoiling and devouring4 ,it is said in the 8,key to ,dreams of ,jagaddeva03#fhg 8,whoever in dreams surrounds his body with bast1 creepers or ropes1 with snake-skins1 threads1 or tissues1 dies40 ,i refer to the preceding arguments in regard to this4 ,having come into the west land1 the hero challenges the magician to battle4 ,a terrible struggle begins4 ,hiawatha is powerless1 because ,megissogwon is invulnerable4 ,at evening ,hiawatha retires wounded1 despairing for a while1 in order to rest3 8,paused to rest beneath a pine-tree1 ,from whose branches trailed the mosses1 ,and whose trunk was coated over ,with the ,dead-man's ,moccasin-leather1 ,with the fungus white and yellow40 ,this protecting tree is described as coated over with the moccasin leather of the dead1 the fungus4 ,this investing of the tree with anthropomorphic attributes is also an important rite wherever tree worship prevails1 as1 for example1 in ,india1 where each village has its sacred tree1 which is clothed and in general treated as a human being4 ,the trees are anointed with fragrant waters1 sprinkled with powder1 adorned with garlands and draperies4 ,just as among men1 the piercing of the ears was performed as an apotropaic charm against death1 so does it occur with the holy tree4 ,of all the trees of ,india there is none more sacred to the ,hindoos than the ,aswatha 7,ficus religiosa74 ,it is known to them as ,vriksha ,raja 7king of trees71 ,brahma1 ,vishnu and ,mahesvar live in it1 and the worship of it is the worship of the triad4 ,almost every ,indian village has an ,aswatha1#fhh etc4 ,this 8village linden tree10 well known to us1 is here clearly characterized as the mother symbol2 it contains the three gods4 ,hence1 when ,hiawatha retires to rest under the pine-tree1#fhi it is a dangerous step1 because he resigns himself to the mother1 whose garment is the garment of death 7the devouring mother74 ,as in the whale-dragon1 the hero also in this situation needs a 8helpful bird02 that is to say1 the helpful animals1 which represent the benevolent parents3 8,suddenly from the boughs above him ,sang the ,mama1 the woodpecker2 #8,aim your arrows1 ,hiawatha1 ,at the head of ,megissogwon1 ,strike the tuft of hair upon it1 ,at their roots the long black tresses2 ,there alone can he be wounded4'0 ,now1 amusing to relate1 ,mama hurried to his help4 ,it is a peculiar fact that the woodpecker was also the 8,mama0 of ,romulus and ,remus1 who put nourishment into the mouths of the twins with his beak4#fij 7,compare with that the rle of the vulture in ,leonardo's dream4 ,the vulture is sacred to ,mars1 like the woodpecker47 ,with the maternal significance of the woodpecker1 the ancient ,italian folk-superstition agrees3 that from the tree upon which this bird nested any nail which has been driven in will soon drop out again4#fia ,the woodpecker owes its special significance to the circumstance that he hammers holes into trees4 78,to drive nails in10 as above67 ,it is1 therefore1 understandable that he was made much of in the ,roman legend as an old king of the country1 a possessor or ruler of the holy tree1 the primitive image of the ,paterfamilias4 ,an old fable relates how ,circe1 the spouse of ,king ,picus1 transformed him into the ,picus ,martius1 the woodpecker4 ,the sorceress is the 8new-creating mother10 who has 8magic influence0 upon the sun-husband4 ,she kills him1 transforms him into the soul-bird1 the unfulfilled wish4 ,picus was also understood as the wood demon and incubus1 as well as the soothsayer1 all of which fully indicate the mother libido4#fib ,picus was often placed on a par with ,picumnus by the ancients4 ,picumnus is the inseparable companion of ,pilumnus1 and both are actually called infantium dii1 8the gods of little children40 ,especially it was said of ,pilumnus that he defended new-born children against the destroying attacks of the wood demon1 ,silvanus4 7,good and bad mother1 the motive of the two mothers47 ,the benevolent bird1 a wish thought of deliverance which arises from introversion1#fic advises the hero to shoot the magician under the hair1 which is the only vulnerable spot4 ,this spot is the 8phallic0 point1#fid if one may venture to say so2 it is at the top of the head1 at the place where the mystic birth from the head takes place1 which even to-day appears in children's sexual theories4 ,into that ,hiawatha shoots 7one may say1 very naturally7 three arrows#fie 7the well-known phallic symbol71 and thus kills ,megissogwon4 ,thereupon he steals the magic wampum armor1 which renders him invulnerable 7means of immortality74 ,he significantly leaves the dead lying in the water--because the magician is the fearful mother3 8,on the shore he left the body1 ,half on land and half in water1 ,in the sand his feet were buried1 ,and his face was in the water40 ,thus the situation is the same as with the fish king1 because the monster is the personification of the water of death1 which in its turn represents the devouring mother4 ,this great deed of ,hiawatha's1 where he has vanquished the mother as the death-bringing demon1#fif is followed by his marriage with ,minnehaha4 ,a little fable which the poet has inserted in the later song is noteworthy4 ,an old man is transformed into a youth1 by crawling through a hollow oak tree4 ,in the fourteenth song is a description of how ,hiawatha discovers writing4 ,i limit myself to the description of two hieroglyphic tokens3 8,gitche ,manito the ,mighty1 ,he1 the ,master of ,life1 was painted ,as an egg1 with points projecting ,to the four winds of the heavens4 ,everywhere is the ,great ,spirit1 ,was the meaning of this symbol40 ,the world lies in the egg1 which encompasses it at every point2 it is the cosmic woman with child1 the symbol of which ,plato as well as the ,vedas has made use of4 ,this mother is like the air1 which is everywhere4 ,but air is spirit2 the mother of the world is a spirit3 8,mitche ,manito the ,mighty1 ,he the dreadful ,spirit of ,evil1 ,as a serpent was depicted1 ,as ,kenabeek1 the great serpent40 ,but the spirit of evil is fear1 is the forbidden desire1 the adversary who opposes not only each individual heroic deed1 but life in its struggle for eternal duration as well1 and who introduces into our body the poison of weakness and age through the treacherous bite of the serpent4 ,it is all that is retrogressive1 and as the model of our first world is our mother1 all retrogressive tendencies are towards the mother1 and1 therefore1 are disguised under the incest image4 ,in both these ideas the poet has represented in mythologic symbols the libido arising from the mother and the libido striving backward towards the mother4 ,there is a description in the fifteenth song how ,chibiabos1 ,hiawatha's best friend1 the amiable player and singer1 the embodiment of the joy of life1 was enticed by the evil spirits into ambush1 fell through the ice and was drowned4 ,hiawatha mourns for him so long that he succeeds1 with the aid of the magician1 in calling him back again4 ,but the revivified friend is only a spirit1 and he becomes master of the land of spirits4 7,osiris1 lord of the underworld2 the two ,dioscuri47 ,battles again follow1 and then comes the loss of a second friend1 ,kwasind1 the embodiment of physical strength4 ,in the twentieth song occur famine and the death of ,minnehaha1 foretold by two taciturn guests from the land of death2 and in the twenty-second song ,hiawatha prepares for a final journey to the west land3 8,i am going1 ,o ,nokomis1 ,on a long and distant journey1 ,to the portals of the ,sunset1 ,to the regions of the home-wind1 ,of the ,northwest-,wind ,keewaydin4 8,one long track and trail of splendor1 ,down whose stream1 as down a river1 ,westward1 westward1 ,hiawatha ,sailed into the fiery sunset1 ,sailed into the purple vapors1 ,sailed into the dusk of evening4 8,thus departed ,hiawatha1 ,hiawatha the ,beloved1 ,in the glory of the sunset1 ,in the purple mists of evening1 ,to the regions of the home-wind1 ,of the ,northwest-,wind1 ,keewaydin1 ,to the ,islands of the ,blessed1 ,to the kingdom of ,ponemah1 ,to the land of the ,hereafter60 ,the sun1 victoriously arising1 tears itself away from the embrace and clasp1 from the enveloping womb of the sea1 and sinks again into the maternal sea1 into night1 the all-enveloping and the all-reproducing1 leaving behind it the heights of midday and all its glorious works4 ,this image was the first1 and was profoundly entitled to become the symbolic carrier of human destiny2 in the morning of life man painfully tears himself loose from the mother1 from the domestic hearth1 to rise through battle to his heights4 ,not seeing his worst enemy in front of him1 but bearing him within himself as a deadly longing for the depths within1 for drowning in his own source1 for becoming absorbed into the mother1 his life is a constant struggle with death1 a violent and transitory delivery from the always lurking night4 ,this death is no external enemy1 but a deep personal longing for quiet and for the profound peace of non-existence1 for a dreamless sleep in the ebb and flow of the sea of life4 ,even in his highest endeavor for harmony and equilibrium1 for philosophic depths and artistic enthusiasm1 he seeks death1 immobility1 satiety and rest4 ,if1 like ,peirithoos1 he tarries too long in this place of rest and peace1 he is overcome by torpidity1 and the poison of the serpent paralyzes him for all time4 ,if he is to live he must fight and sacrifice his longing for the past1 in order to rise to his own heights4 ,and having reached the noonday heights1 he must also sacrifice the love for his own achievement1 for he may not loiter4 ,the sun also sacrifices its greatest strength in order to hasten onwards to the fruits of autumn1 which are the seeds of immortality2 fulfilled in children1 in works1 in posthumous fame1 in a new order of things1 all of which in their turn begin and complete the sun's course over again4 ,the 8,song of ,hiawatha0 contains1 as these extracts show1 a material which is very well adapted to bring into play the abundance of ancient symbolic possibilities1 latent in the human mind1 and to stimulate it to the creation of mythologic figures4 ,but the products always contain the same old problems of humanity1 which rise again and again in new symbolic disguise from the shadowy world of the unconscious4 ,thus ,miss ,miller is reminded through the longing of ,chiwantopel1 of another mythic cycle which appeared in the form of ,wagner's 8,siegfried40 ,especially is this shown in the passage in ,chiwantopel's monologue1 where he exclaims1 8,there is not one who understands me1 not one who resembles me1 not one who has a soul sister to mine40 ,miss ,miller observes that the sentiment of this passage has the greatest analogy with the feelings which ,siegfried experienced for ,brunhilde4 ,this analogy causes us to cast a glance at the song of ,siegfried1 especially at the relation of ,siegfried and ,brunhilde4 ,it is a well-recognized fact that ,brunhilde1 the ,valkyr1 gives protection to the birth 7incestuous7 of ,siegfried1 but while ,sieglinde is the human mother1 ,brunhilde has the rle of 8spiritual mother0 7mother-imago72 however1 unlike ,hera towards ,hercules1 she is not a pursuer1 but benevolent4 ,this sin1 in which she is an accomplice1 by means of the help she renders1 is the reason for her banishment by ,wotan4 ,the strange birth of ,siegfried from the sister-wife distinguishes him as ,horus1 as the reborn son1 a reincarnation of the retreating ,osiris--,wotan4 ,the birth of the young son1 of the hero1 results1 indeed1 from mankind1 who1 however1 are merely the human bearers of the cosmic symbolism4 ,thus the birth is protected by the spirit mother 7,hera1 ,lilith73 she sends ,sieglinde with the child in her womb 7,mary's flight7 on the 8night journey on the sea0 to the east3 8,onward1 hasten2 ,turn to the ,east4 ,o woman1 thou cherishest ,the sublimest hero of the world ,in thy sheltering womb40 ,the motive of dismemberment is found again in the broken sword of ,siegmund1 which was kept for ,siegfried4 ,from the dismemberment life is pieced together again4 7,the ,medea wonder47 ,just as a smith forges the pieces together1 so is the dismembered dead again put together4 7,this comparison is also found in 8,timaios0 of ,plato3 the parts of the world joined together with pegs47 ,in the ,rigveda1 #aj1 #gb1 the creator of the world1 ,brahmanaspati1 is a smith4 8,brahmanaspati1 as a blacksmith1 ,welded the world together40 ,the sword has the significance of the phallic sun power2 therefore1 a sword proceeds from the mouth of the apocalyptic ,christ2 that is to say1 the procreative fire1 the word1 or the procreative ,logos4 ,in ,rigveda1 ,brahmanaspati is also a prayer-word1 which possessed an ancient creative significance3#fig 8,and this prayer of the singers1 expanding from itself1 ,became a cow1 which was already there before the world1 ,dwelling together in the womb of this god1 ,foster-children of the same keeper are the gods40 --,rigveda x3 #ca4 ,the ,logos became a cow2 that is to say1 the mother1 who is pregnant with the gods4 7,in ,christian uncanonical phantasies1 where the ,holy ,ghost has feminine significance1 we have the well-known motive of the two mothers1 the earthly mother1 ,mary1 and the spiritual mother1 the ,holy ,ghost47 ,the transformation of the ,logos into the mother is not remarkable in itself1 because the origin of the phenomenon fire-speech seems to be the mother-libido1 according to the discussion in the earlier chapter4 ,the spiritual is the mother-libido4 ,the significance of the sword1 in the ,sanskrit conception1 tjas1 is probably partly determined by its sharpness1 as is shown above1 in its connection with the libido conception4 ,the motive of pursuit 7the pursuing ,sieglinde1 analogous to ,leto7 is not here bound up with the spiritual mother1 but with ,wotan1 therefore corresponding to the ,linos legend1 where the father of the wife is also the pursuer4 ,wotan is also the father of ,brunhilde4 ,brunhilde stands in a peculiar relation to ,wotan4 ,brunhilde says to ,wotan3 8,thou speakest to the will of ,wotan ,by telling me what thou wishest3 ,who 444 am ,i ,were ,i not thy will80 ,wotan3 ,i take counsel only with myself1 ,when ,i speak with thee4444 ,brunhilde is also somewhat the 8angel of the face10 that creative will or word1#fih emanating from ,god1 also the ,logos1 which became the child-bearing woman4 ,god created the world through his word2 that is to say1 his mother1 the woman who is to bring him forth again4 7,he lays his own egg47 ,this peculiar conception1 it seems to me1 can be explained by assuming that the libido overflowing into speech 7thought7 has preserved its sexual character to an extraordinary degree as a result of the inherent inertia4 ,in this way the 8word0 had to execute and fulfil all that was denied to the sexual wish2 namely1 the return into the mother1 in order to attain eternal duration4 ,the 8word0 fulfils this wish by itself becoming the daughter1 the wife1 the mother of the ,god1 who brings him forth anew4#fii ,wagner has this idea vaguely in his mind in ,wotan's lament over ,brunhilde3 8,none as she knew my inmost thought2 ,none knew the source of my will ,as she2 ,she herself was ,the creating womb of my wish2 ,and so now she has broken ,the blessed union60 ,brunhilde's sin is the favoring of ,siegmund1 but1 behind this1 lies incest3 this is projected into the brother-sister relation of ,siegmund and ,sieglinde2 in reality1 and archaically expressed1 ,wotan1 the father1 has entered into his self-created daughter1 in order to rejuvenate himself4 ,but this fact must1 of course1 be veiled4 ,wotan is rightly indignant with ,brunhilde1 for she has taken the ,isis rle and through the birth of the son has deprived the old man of his power4 ,the first attack of the death serpent in the form of the son1 ,siegmund1 ,wotan has repelled2 he has broken ,siegmund's sword1 but ,siegmund rises again in a grandson4 ,this inevitable fate is always helped by the woman2 hence the wrath of ,wotan4 ,at ,siegfried's birth ,sieglinde dies1 as is proper4 ,the foster-mother#gjj is apparently not a woman1 but a chthonic god1 a crippled dwarf1 who belongs to that tribe which renounces love4#gja ,the ,egyptian god of the underworld1 the crippled shadow of ,osiris 7who celebrated a melancholy resurrection in the sexless semi-ape ,harpocrates71 is the tutor of ,horus1 who has to avenge the death of his father4 ,meanwhile ,brunhilde sleeps the enchanted sleep1 like a ,hierosgamos1 upon a mountain1 where ,wotan has put her to sleep#gjb with the magic thorn 7,edda71 surrounded by the flames of ,wotan's fire 7equal to libido#gjc71 which wards off every one4 ,but ,mime becomes ,siegfried's enemy and wills his death through ,fafner4 ,here ,mime's dynamic nature is revealed2 he is a masculine representation of the terrible mother1 also a foster-mother of demoniac nature1 who places the poisonous worm 7,typhon7 in her son's 7,horus's7 path4 ,siegfried's longing for the mother drives him away from ,mime1 and his travels begin with the mother of death1 and lead through vanquishing the 8terrible mother0#gjd to the woman3 ,siegfried3 ,off with the imp6 ,i ne'er would see him more6 ,might ,i but know what my mother was like ,that will my thought never tell me6 ,her eyes' tender light ,surely did shine ,like the soft eyes of the doe6 ,siegfried decides to separate from the demon which was the mother in the past1 and he gropes forward with the longing directed towards the mother4 ,nature acquires a hidden maternal significance for him 78doe072 in the tones of nature he discovers a suggestion of the maternal voice and the maternal language3 ,siegfried3 ,thou gracious birdling1 ,strange art thou to me6 ,dost thou in the wood here dwell8 ,ah1 would that ,i could take thy meaning6 ,thy song something would say-- ,perchance--of my loving mother6 ,this psychology we have already encountered in ,hiawatha4 ,by means of his dialogue with the bird 7bird1 like wind and arrow1 represents the wish1 the winged longing7 ,siegfried entices ,fafner from the cave4 ,his desires turn back to the mother1 and the chthonic demon1 the cave-dwelling terror of the woods1 appears4 ,fafner is the protector of the treasure2 in his cave lies the hoard1 the source of life and power4 ,the mother possesses the libido of the son1 and jealously does she guard it4 ,translated into psychological language1 this means the positive transference succeeds only through the release of the libido from the mother-imago1 the incestuous object in general4 ,only in this manner is it possible to gain one's libido1 the incomparable treasure1 and this requires a mighty struggle1 the whole battle of adaptation4#gje ,the ,siegfried legend has abundantly described the outcome of this battle with ,fafner4 ,according to the ,edda1 ,siegfried eats ,fafner's heart1 the seat of life4 ,he wins the magic cap1 through whose power ,alberich had changed himself into a serpent4 ,this refers to the motive of casting the skin1 rejuvenation4 ,by means of the magic cap one can vanish and assume different shapes4 ,the vanishing probably refers to dying and to the invisible presence2 that is1 existence in the mother's womb4 ,a luck-bringing cap1 amniotic covering1 the new-born child occasionally wears over his head 7the caul74 ,moreover1 ,siegfried drinks the dragon's blood1 which makes it possible for him to understand the language of birds1 and consequently he enters into a peculiar relation with ,nature1 a dominating position1 the result of his knowledge1 and finally wins the treasure4 ,hort is a medival and ,old ,high ,german word with the meaning of 8collected and guarded treasure02 ,gothic1 huzd2 ,old ,scandinavian1 hodd2 ,germanic hozda1 from pre-,germanic kuzdh--for kudtho--8the concealed40 ,kluge#gjf adds to this the ,greek 1 8to hide1 to conceal40 ,also hut 7hut1 to guard2 ,english1 hide71 ,germanic root hud1 from ,indo-,germanic kuth 7questionable71 to ,greek and 1 8cavity10 feminine genitals4 ,prellwitz1#gjg too1 traces ,gothic huzd1 ,anglo-,saxon hyde1 ,english hide and hoard1 to ,greek 4 ,whitley ,stokes traces ,english hide1 ,anglo-,saxon hydan1 ,new ,high ,german ,htte1 ,latin cdo helmet2 ,sanskrit kuhara 7cave87 to primitive ,celtic koudo concealment2 ,latin1 occultatio4 ,the assumption of ,kluge is also supported in other directions2 namely1 from the point of view of the primitive idea3 8,there exists in ,athens#gjh a sacred place 7a ,temenos7 of ,ge1 with the surname ,olympia4 ,here the ground is torn open for about a yard in width2 and they say1 after the flood at the time of ,deucalion1 that the water receded here2 and every year they throw into the fissure wheatmeal1 kneaded with honey40 ,we have observed previously that among the ,arrhetophorian1 pastry in the form of snakes and phalli1 was thrown into a crevice in the earth4 ,this was mentioned in connection with the ceremonies of fertilizing the earth4 ,we have touched slightly already upon the sacrifice in the earth crevice among the ,watschandies4 ,the flood of death has passed characteristically into the crevice of the earth2 that is1 back into the mother again2 because from the mother the universal great death has come in the first place4 ,the flood is simply the counterpart of the vivifying and all-producing water3 1 4#gji ,one sacrifices the honey cake to the mother1 so that she may spare one from death4 ,thus every year in ,rome a gold sacrifice was thrown into the lacus ,curtius1 into the former fissure in the earth1 which could only be closed through the sacrificial death of ,curtius4 ,he was the typical hero1 who has journeyed into the underworld1 in order to conquer the danger threatening the ,roman state from the opening of the abyss4 7,kaineus1 ,amphiaraos47 ,in the ,amphiaraion of ,oropos those healed through the temple incubation threw their gifts of gold into the sacred well1 of which ,pausanias says3 8,if any one is healed of a sickness through a saying of the oracle1 then it is customary to throw a silver or gold coin into the well2 because here ,amphiaraos has ascended as a god40 ,it is probable that this oropic well is also the place of his 8,katabasis0 7descent into the lower world74 ,there were many entrances into ,hades in antiquity4 ,thus near ,eleusis there was an abyss1 through which ,aidoneus passed up and down1 when he kidnapped ,cora4 7,dragon and maiden3 the libido overcome by resistance1 life replaced by death47 ,there were crevices in the rocks1 through which souls could ascend to the upper world4 ,behind the temple of ,chthonia in ,hermione lay a sacred district of ,pluto1 with a ravine through which ,hercules had brought up ,cerberus2 in addition1 there was an 8,acherusian0 lake4#gaj ,this ravine was1 therefore1 the entrance to the place where death was conquered4 ,the lake also belongs here as a further mother symbol1 for symbols appear massed together1 as they are surrogates1 and1 therefore1 do not afford the same satisfaction of desire as accorded by reality1 so that the unsatisfied remnant of the libido must seek still further symbolic outlets4 ,the ravine in the ,areopagus in ,athens was considered the seat of inhabitants of the lower world4 ,an old ,grecian custom#gaa suggests a similar idea4 ,girls were sent into a cavern1 where a poisonous snake dwelt1 as a test of virginity4 ,if they were bitten by the snake1 it was a token that they were no longer chaste4 ,we find this same motive again in the ,roman legend of ,st4 ,silvester1 at the end of the fifth century3#gab 8,erat draco immanissimus in monte ,tarpeio1 in quo est ,capitolium collocatum4 ,ad hunc draconem per ,,ccclxv gradus1 quasi ad infernum1 magi cum virginibus sacrilegis descendebant semel in mense cum sacrificiis et lustris1 ex quibus esca poterat tanto draconi inferri4 ,hic draco subito ex improviso ascendebat et licet non ingrederetur vicinos tamen aeres flatu suo vitiabat4 ,ex quo mortalitas hominum et maxima luctus de morte veniebat infantum4 7,lilith motive47 ,sanctus itaque ,silvester cum haberet cum paganis pro defensione veritatis conflictum1 ad hoc venit ut dicerent ei pagani3 #8,silvester descende ad draconem et fac eum in nomine ,dei tui vel uno anno ab interfectione generis humani cessare4'0#gac ,st4 ,peter appeared to ,silvester in a dream and advised him to close his door to the underworld with chains1 according to the model in ,revelation1 chap1 xx3 7#a7 8,and ,i saw an angel come down from heaven1 having the key of the bottomless pit1 and a great chain in his hand4 7#b7 8,and he laid hold on the dragon1 that old serpent1 which is the ,devil and ,satan1 and bound him a thousand years4 7#c7 8,and cast him into the bottomless pit1 and shut him up1 and set a seal upon him40 ,the anonymous author of a writing1 8,de ,promissionibus10#gad of the beginning of the fifth century1 mentions a very similar legend3 8,apud urbem ,romam specus quidam fuit in quo draco mir magnitudinis mechanica arte formatus1 gladium ore gestans1#gae oculis rutilantibus gemmis#gaf metuendus ac terribilis apparebat4 ,hinc annu devot virgines floribus exornat1 eo modo in sacrificio dabantur1 quatenus inscias munera deferentes gradum scal1 quo certe ille arte diaboli draco pendebat1 contingentes impetus venientis gladii perimeret1 ut sanguinem funderet innocentem4 ,et hunc quidam monachus1 bene ob meritum cognitus ,stiliconi tunc patricio1 eo modo subvertit2 baculo1 manu1 singulos gradus palpandos inspiciens1 statim ut illum tangens fraudem diabolicam repperit1 eo transgresso descendens1 draconem scidit1 misitque in partes3 ostendens et hie deos non esse qui manu fiunt40#gag ,the hero battling with the dragon has much in common with the dragon1 and also he takes over his qualities2 for example1 invulnerability4 ,as the footnotes show1 the similarity is carried still further 7sparkling eyes1 sword in his mouth74 ,translated psychologically1 the dragon is merely the son's repressed longing1 striving towards the mother2 therefore1 the son is the dragon1 as even ,christ is identified with the serpent1 which1 once upon a time1 similia similibus1 had controlled the snake plague in the ,wilderness4 ,john iii3 #ad4 ,as a serpent he is to be crucified2 that is to say1 as one striving backwards towards the mother1 he must die hanging or suspended on the mother tree4 ,christ and the dragon of the ,antichrist are in the closest contact in the history of their appearance and their cosmic meaning4 7,compare ,bousset1 the ,antichrist47 ,the legend of the dragon concealed in the ,antichrist myth belongs to the life of the hero1 and1 therefore1 is immortal4 ,in none of the newer forms of myth are the pairs of opposites so perceptibly near as in that of ,christ and ,antichrist4 7,i refer to the remarkable psychologic description of this problem in ,mereschkowski's romance1 8,leonardo da ,vinci407 ,that the dragon is only an artifice is a useful and delightfully rationalistic conceit1 which is most significant for that period4 ,in this way the dismal gods were effectually vulgarized4 ,the schizophrenic insane readily make use of this mechanism1 in order to depreciate efficient personalities4 ,one often hears the stereotyped lament1 8,it is all a play1 artificial1 made up10 etc4 ,a dream of a 8schizophrenic0 is most significant2 he is sitting in a dark room1 which has only a single small window1 through which he can see the sky4 ,the sun and moon appear1 but they are only made artificially from oil paper4 7,denial of the deleterious incest influence47 ,the descent of the three hundred and sixty-five steps refers to the sun's course1 to the cavern of death and rebirth4 ,that this cavern actually stands in a relation to the subterranean mother of death can be shown by a note in ,malalas1 the historian of ,antioch1#gah who relates that ,diocletian consecrated there a crypt to ,hecate1 to which one descends by three hundred and sixty-five steps4 ,cave mysteries seem to have been celebrated for ,hecate in ,samothrace as well4 ,the serpent also played a great part as a regular symbolic attribute in the service of ,hecate4 ,the mysteries of ,hecate flourished in ,rome towards the end of the fourth century1 so that the two foregoing legends might indeed relate to her cult4 ,hecate#gai is a real spectral goddess of night and phantoms1 a ,mar2 she is represented as riding1 and in ,hesiod occurs as the patron of riders4 ,she sends the horrible nocturnal fear phantom1 the ,empusa1 of whom ,aristophanes says that she appears inclosed in a bladder swollen with blood4 ,according to ,libanius1 the mother of ,aischines is also called ,empusa1 for the reason that 8 40#gbj ,empusa1 like ,hecate1 has peculiar feet2 one foot is made of brass1 the other of ass' dung4 ,hecate has snakelike feet1 which1 as in the triple form ascribed to ,hecate1 points to her phallic libido nature4#gba ,in ,tralles1 ,hecate appears next to ,priapus2 there is also a ,hecate ,aphrodisias4 ,her symbols are the key1#gbb the whip1#gbc the snake1#gbd the dagger#gbe and the torch4#gbf ,as mother of death1 dogs accompany her1 the significance of which we have previously discussed at length4 ,as guardian of the door of ,hades and as ,goddess of dogs1 she is of threefold form1 and really identified with ,cerberus4 ,thus ,hercules1 in bringing up ,cerberus1 brings the conquered mother of death into the upper world4 ,as spirit mother 7moon671 she sends madness1 lunacy4 7,this mythical observation states that 8the mother0 sends madness2 by far the majority of the cases of insanity consist1 in fact1 in the domination of the individual by the material of the incest phantasy47 ,in the mysteries of ,cerberus1 a rod1 called 1#gbg was broken off4 ,this rod protected the purity of virgins1 and caused any one who touched the plant to become insane4 ,we recognize in this the motive of the sacred tree1 which1 as mother1 must not be touched1 an act which only an insane person would commit4 ,hecate1 as nightmare1 appears in the form of ,empusa1 in a vampire rle1 or as ,lamia1 as devourer of men2 perhaps1 also1 in that more beautiful guise1 8,the ,bride of ,corinth40 ,she is the mother of all charms and witches1 the patron of ,medea1 because the power of the 8terrible mother0 is magical and irresistible 7working upward from the unconscious74 ,in ,greek syncretism1 she plays a very significant rle4 ,she is confused with ,artemis1 who also has the surname 1#gbh 8the one striking at a distance0 or 8striking according to her will10 in which we recognize again her superior power4 ,artemis is the huntress1 with hounds1 and so ,hecate1 through confusion with her1 becomes 1 the wild nocturnal huntress4 7,god1 as huntsman1 see above47 ,she has her name in common with ,apollo1 4#gbi ,from the standpoint of the libido theory1 this connection is easily understandable1 because ,apollo merely symbolizes the more positive side of the same amount of libido4 ,the confusion of ,hecate with ,brimo as subterranean mother is understandable2 also with ,persephone and ,rhea1 the primitive all-mother4 ,intelligible through the maternal significance is the confusion with ,ilithyia1 the midwife4 ,hecate is also the direct goddess of births1 1#gcj the multiplier of cattle1 and goddess of marriage4 ,hecate1 orphically1 occupies the centre of the world as ,aphrodite and ,gaia1 even as the world soul in general4 ,on a carved gem#gca she is represented carrying the cross on her head4 ,the beam on which the criminal was scourged is called 4#gcb ,to her1 as to the ,roman ,trivia1 the triple roads1 or ,scheideweg1 8forked road10 or crossways were dedicated4 ,and where roads branch off or unite sacrifices of dogs were brought her2 there the bodies of the executed were thrown2 the sacrifice occurs at the point of crossing4 ,etymologically1 scheide1 8sheath02 for example1 sword-sheath1 sheath for water-shed and sheath for vagina1 is identical with scheiden1 8to split10 or 8to separate40 ,the meaning of a sacrifice at this place would1 therefore1 be as follows3 to offer something to the mother at the place of junction or at the fissure4 7,compare the sacrifice to the chthonic gods in the abyss47 ,the ,temenos of ,ge1 the abyss and the well1 are easily understood as the gates of life and death1#gcc 8past which every one gladly creeps0 7,faust71 and sacrifices there his obolus or his 1#gcd instead of his body1 just as ,hercules soothes ,cerberus with the honey cakes4 7,compare with this the mythical significance of the dog67 ,thus the crevice at ,delphi1 with the spring1 ,castalia1 was the seat of the chthonic dragon1 ,python1 who was conquered by the sun-hero1 ,apollo4 7,python1 incited by ,hera1 pursued ,leta1 pregnant with ,apollo2 but she1 on the floating island of ,delos nocturnal journey on the sea1 gave birth to her child1 who later slew the ,python2 that is to say1 conquered in it the spirit mother47 ,in ,hierapolis 7,edessa7 the temple was erected above the crevice through which the flood had poured out1 and in ,jerusalem the foundation stone of the temple covered the great abyss1#gce just as ,christian churches are frequently built over caves1 grottoes1 wells1 etc4 ,in the ,mithra grotto1#gcf and all the other sacred caves up to the ,christian catacombs1 which owe their significance not to the legendary persecutions but to the worship of the dead1#gcg we come across the same fundamental motive4 ,the burial of the dead in a holy place 7in the 8garden of the dead10 in cloisters1 crypts1 etc47 is restitution to the mother1 with the certain hope of resurrection by which such burial is rightfully rewarded4 ,the animal of death which dwells in the cave had to be soothed in early times through human sacrifices2 later with natural gifts4#gch ,therefore1 the ,attic custom gives to the dead the 1 to pacify the dog of hell1 the three-headed monster at the gate of the underworld4 ,a more recent elaboration of the natural gifts seems to be the obolus for ,charon1 who is1 therefore1 designated by ,rohde as the second ,cerberus1 corresponding to the ,egyptian dog-faced god ,anubis4#gci ,dog and serpent of the underworld 7,dragon7 are likewise identical4 ,in the tragedies1 the ,erinnyes are serpents as well as dogs2 the serpents ,tychon and ,echnida are parents of the serpents--,hydra1 the dragon of the ,hesperides1 and ,gorgo2 and of the dogs1 ,cerberus1 ,orthrus1 ,scylla4#gdj ,serpents and dogs are also protectors of the treasure4 ,the chthonic god was probably always a serpent dwelling in a cave1 and was fed with 4#gda ,in the ,asclepiadean of the later period1 the sacred serpents were scarcely visible1 meaning that they probably existed only figuratively4#gdb ,nothing was left but the hole in which the snake was said to dwell4 ,there the #gdc were placed2 later the obolus was thrown in4 ,the sacred cavern in the temple of ,kos consisted of a rectangular pit1 upon which was laid a stone lid1 with a square hole2 this arrangement serves the purpose of a treasure house4 ,the snake hole had become a slit for money1 a 8sacrificial box10 and the cave had become a 8treasure40 ,that this development1 which ,herzog traces1 agrees excellently with the actual condition is shown by a discovery in the temple of ,asclepius and ,hygieia in ,ptolemais3 8,an encoiled granite snake1 with arched neck1 was found4 ,in the middle of the coil is seen a narrow slit1 polished by usage1 just large enough to allow a coin of four centimeters diameter at most to fall through4 ,at the side are holes for handles to lift the heavy pieces1 the under half of which is used as a cover40--,herzog1 ,ibid41 p4 #bab4 ,the serpent1 as protector of the hoard1 now lies on the treasure house4 ,the fear of the maternal womb of death has become the guardian of the treasure of life4 ,that the snake in this connection is really a symbol of death1 that is to say1 of the dead libido1 results from the fact that the souls of the dead1 like the chthonic gods1 appear as serpents1 as dwellers in the kingdom of the mother of death4#gdd ,this development of symbol allows us to recognize easily the transition of the originally very primitive significance of the crevice in the earth as mother to the meaning of treasure house1 and can1 therefore1 support the etymology of ,hort1 8hoard1 treasure10 as suggested by ,kluge1 1 belonging to 1 means the innermost womb of the earth 7,hades72 1 that ,kluge adds1 is of similar meaning1 cavity or womb4 ,prellwitz does not mention this connection4 ,fick1#gde however1 compares ,new ,high ,german hort1 ,gothic huzd1 to ,armenian kust1 8abdomen02 ,church ,slavonian ista1 ,vedic kostha abdomen1 from the ,indo-,germanic root koustho -s viscera1 lower abdomen1 room1 store-room4 ,prellwitz compares urinary bladder1 bag1 purse2 ,sanskrit kustha-s cavity of the loins2 then cavity1 vault2 little chest1 from ,i am pregnant4 ,here1 from cave1 hole1 cup1 - depression under the eye1 swelling1 wave1 billow1 power1 force1 lord1 ,old ,iranian caur1 cur hero2 ,sanskrit ura -s strong1 hero4 ,the fundamental ,indo-,germanic roots#gdf are kevo to swell1 to be strong4 ,from that the above-mentioned 1 1 and ,latin cavus hollow1 vaulted1 cavity1 hole2 cavea cavity1 enclosure1 cage1 scene and assembly2 caul cavity1 opening1 enclosure1 stall#gdg2 kuy swell2 participle1 kueyonts swelling2 en-kueyonts pregnant1 ,latin inciens pregnant2 compare ,sanskrit vi-v-yan swelling2 kro -s 7kevaro -s71 strong1 powerful hero4 ,the treasure which the hero fetches from the dark cavern is swelling life2 it is himself1 the hero1 new-born from the anxiety of pregnancy and the birth throes4 ,thus the ,hindoo fire-bringer is called ,mtarivan1 meaning the one swelling in the mother4 ,the hero striving towards the mother is the dragon1 and when he separates from the mother he becomes the conqueror of the dragon4#gdh ,this train of thought1 which we have already hinted at previously in ,christ and ,antichrist1 may be traced even into the details of ,christian phantasy4 ,there is a series of medival pictures#gdi in which the communion cup contains a dragon1 a snake or some sort of small animal4#gej ,the cup is the receptacle1 the maternal womb1 of the god resurrected in the wine2 the cup is the cavern where the serpent dwells1 the god who sheds his skin1 in the state of metamorphosis2 for ,christ is also the serpent4 ,these symbolisms are used in an obscure connection in ,i ,corinthians1 verse #aj3 ,paul writes of the ,jews who 8were all baptized unto ,moses in the cloud and in the sea0 7also reborn7 and 8did all drink the same spiritual drink2 for they drank of that spiritual rock that followed them1 and that rock was ,christ40 ,they drank from the mother 7the generative rock1 birth from the rock7 the milk of rejuvenation1 the mead of immortality1 and this ,rock was ,christ1 here identified with the mother1 because he is the symbolic representative of the mother libido4 ,when we drink from the cup1 then we drink from the mother's breast immortality and everlasting salvation4 ,paul wrote of the ,jews that they ate and then rose up to dance and to indulge in fornication1 and then twenty-three thousand of them were swept off by the plague of serpents4 ,the remedy for the survivors1 however1 was the sight of a serpent hanging on a pole4 ,from it was derived the cure4 ,illustration3 ,,the ,,dragon ,,in ,,the ,,goblet 8,the cup of blessing which we bless1 is it not the communion of the blood of ,christ8 ,the bread which we break1 is it not the communion of the body of ,christ8 ,for we being many are one bread1 and one body2 for we are all partakers of one bread40--,i ,corinthians x3 #af1 #ag4 ,bread and wine are the body and the blood of ,christ2 the food of the immortals who are brothers with ,christ1 1 those who come from the same womb4 ,we who are reborn again from the mother are all heroes together with ,christ1 and enjoy immortal food4 ,as with the ,jews1 so too with the ,christians1 there is imminent danger of unworthy partaking1 for this mystery1 which is very closely related psychologically with the subterranean ,hierosgamos of ,eleusis1 involves a mysterious union of man in a spiritual sense1#gea which was constantly misunderstood by the profane and was retranslated into his language1 where mystery is equivalent to orgy and secrecy to vice4#geb ,a very interesting blasphemer and sectarian of the beginning of the nineteenth century named ,unternhrer has made the following comment on the last supper3 8,the communion of the devil is in this brothel4 ,all they sacrifice here1 they sacrifice to the devil and not to ,god4 ,there they have the devil's cup and the devil's dish2 there they have sucked the head of the snake1#gec there they have fed upon the iniquitous bread and drunken the wine of wickedness40#ged ,unternhrer is an adherent or a forerunner of the 8theory of living one's own nature40 ,he dreams of himself as a sort of priapic divinity2 he says of himself3 8,black-haired1 very charming and handsome in countenance1 and every one enjoys listening to thee on account of the amiable speeches which come from thy mouth2 therefore the maids love thee40 ,he preaches 8the cult of nakedness40 8,ye fools and blind men1 behold ,god has created man in his image1 as male and female1 and has blessed them and said1 #8,be fruitful and multiply and fill the earth1 and make it subject to thee4' ,therefore1 he has given the greatest honor to these poor members and has placed them naked in the garden10 etc4 8,now are the fig leaves and the covering removed1 because thou hast turned to the ,lord1 for the ,lord is the ,spirit1 and where the spirit of the ,lord is1 there is freedom1#gee there the clearness of the ,lord is mirrored with uncovered countenance4 ,this is precious before ,god1 and this is the glory of the ,lord1 and the adornment of our ,god1 when you stand in the image and honor of your ,god1 as ,god created you1 naked and not ashamed4 8,who can ever praise sufficiently in the sons and daughters of the living ,god those parts of the body which are destined to procreate8 8,in the lap of the daughters of ,jerusalem is the gate of the ,lord1 and the ,just will go into the temple there1 to the altar4#gef ,and in the lap of the sons of the living ,god is the water-pipe of the upper part1 which is a tube1 like a rod1 to measure the temple and altar4 ,and under the water-tube the sacred stones are placed1 as a sign and testimony of the ,lord1 who has taken to himself the seed of ,abraham4 8,out of the seeds in the chamber of the mother1 ,god creates a man with his hands1 as an image of himself4 ,then the mother house and the mother chamber is opened in the daughters of the ,living ,god1 and ,god himself brings forth a child through them4 ,thus ,god creates children from the stones1 for the seed comes from the stones40#geg ,history teaches in manifold examples how the religious mysteries are liable to change suddenly into sexual orgies because they have originated from an overvaluation of the orgy4 ,it is characteristic that this priapic divinity#geh returns again to the old symbol of the snake1 which in the mystery enters into the faithful1 fertilizing and spiritualizing them1 although it originally possessed a phallic significance4 ,in the mysteries of the ,ophites1 the festival was really celebrated with serpents1 in which the animals were even kissed4 7,compare the caressing of the snake of ,demeter in the ,eleusinian mysteries47 ,in the sexual orgies of the modern ,christian sects the phallic kiss plays a very important rle4 ,unternhrer was an uncultivated1 crazy peasant1 and it is unlikely that the ,ophitic religious ceremonies were known to him4 ,the phallic significance is expressed negatively or mysteriously through the serpent1 which always points to a secret related thought4 ,this related thought connects with the mother2 thus1 in a dream a patient found the following imagery3 8,a serpent shot out from a moist cave and bit the dreamer in the region of the genitals40 ,this dream took place at the instant when the patient was convinced of the truth of the analysis1 and began to free himself from the bond of his mother complex4 ,the meaning is3 ,i am convinced that ,i am inspired and poisoned by the mother4 ,the contrary manner of expression is characteristic of the dream4 ,at the moment when he felt the impulse to go forwards he perceived the attachment to the mother4 ,another patient had the following dream during a relapse1 in which the libido was again wholly introverted for a time3 8,she was entirely filled within by a great snake2 only one end of the tail peeped out from her arm4 ,she wanted to seize it1 but it escaped her40 ,a patient with a very strong introversion 7catatonic state7 complained to me that a snake was stuck in her throat4#gei ,this symbolism is also used by ,nietzsche in the 8vision0 of the shepherd and the snake3#gfj 8,and verily1 what ,i saw was like nothing ,i ever saw before4 ,i saw a young shepherd1 writhing1 choking1 twitching with a convulsed face1 from whose mouth hung a black1 heavy serpent4 8,did ,i ever see so much disgust and pallid fear upon a countenance8#gfa ,might he have been sleeping1 and the snake crept into his mouth--there it bit him fast8 8,my hand tore at the serpent and tore--in vain6--,i failed to tear the serpent out of his mouth4 ,then there cried out of me3 #8,bite6 ,bite6 ,its head off6 ,bite6' ,i exclaimed2 all my horror1 my hate1 my disgust1 my compassion1 all the good and bad cried out from me in one voice4 8,ye intrepid ones around me6 solve for me the riddle which ,i saw1 make clear to me the vision of the lonesomest one4 8,for it was a vision and a prophecy2 what did then ,i behold in parable8 ,and who is it who is still to come8 8,who is the shepherd into whose mouth crept the snake8 ,who is the man into whose throat all the heaviness and the blackest would creep8#gfb 8,but the shepherd bit1 as my cry had told him2 he bit with a huge bite6 ,far away did he spit the head of the serpent--and sprang up4 8,no longer shepherd1 no longer man1 a transfigured being1 an illuminated being1 who laughed6 ,never yet on earth did a man laugh as he laughed6 8,o my brethren1 ,i heard a laugh which was no human laughter--and now a thirst consumeth me1 a longing that is never allayed4 8,my longing for this laugh eats into me4 ,oh1 how can ,i suffer still to live6 ,and how now can ,i bear to die60#gfc ,the snake represents the introverting libido4 ,through introversion one is fertilized1 inspired1 regenerated and reborn from the ,god4 ,in ,hindoo philosophy this idea of creative1 intellectual activity has even cosmogenic significance4 ,the unknown original creator of all things is1 according to ,rigveda #aj1 #aba1 ,prajpati1 the 8,lord of ,creation40 ,in the various ,brahmas1 his cosmogenic activity was depicted in the following manner 8,prajpati desired3 #8,i will procreate myself1 ,i will be manifold4' ,he performed ,tapas2 after he had performed ,tapas he created these worlds40 ,the strange conception of ,tapas is to be translated1 according to ,deussen1#gfd as 8he heated himself with his own heat1#gfe with the sense of #8he brooded1 he hatched4'0 ,here the hatcher and the hatched are not two1 but one and the same identical being4 ,as ,hiranyagarbha1 ,prajpati is the egg produced from himself1 the world-egg1 from which he hatches himself4 ,he creeps into himself1 he becomes his own uterus1 becomes pregnant with himself1 in order to give birth to the world of multiplicity4 ,thus ,prajpati through the way of introversion changed into something new1 the multiplicity of the world4 ,it is of especial interest to note how the most remote things come into contact4 ,deussen observes3 8,in the degree that the conception of ,tapas 7heat7 becomes in hot ,india the symbol of exertion and distress1 the #8tapo atapyata' began to assume the meaning of self-castigation and became related to the idea that creation is an act of self-renunciation on the part of the ,creator40 ,self-incubation and self-castigation and introversion are very closely connected ideas4#gff ,the ,zosimos vision mentioned above betrays the same train of thought1 where it is said of the place of transformation3 4#gfg ,we have already observed that the place of transformation is really the uterus4 ,absorption in one's self 7introversion7 is an entrance into one's own uterus1 and also at the same time asceticism4 ,in the philosophy of the ,brahmans the world arose from this activity2 among the post-,christian ,gnostics it produced the revival and spiritual rebirth of the individual1 who was born into a new spiritual world4 ,the ,hindoo philosophy is considerably more daring and logical1 and assumes that creation results from introversion in general1 as in the wonderful hymn of ,rigveda1 #aj1 #bi1 it is said3 8,what was hidden in the shell1 ,was born through the power of fiery torments4 ,from this first arose love1 ,as the germ of knowledge1 ,the wise found the roots of existence in non-existence1 ,by investigating the hearts impulses40#gfh ,this philosophical view interprets the world as an emanation of the libido1 and this must be widely accepted from the theoretic as well as the psychologic standpoint1 for the function of reality is an instinctive function1 having the character of biological adaptation4 ,when the insane ,schreber brought about the end of the world through his libido-introversion1 he expressed an entirely rational psychologic view1 just as ,schopenhauer wished to abolish through negation 7holiness1 asceticism7 the error of the primal will1 through which the world was created4 ,does not ,goethe say3 8,you follow a false trail2 ,do not think that we are not serious2 ,is not the kernel of nature ,in the hearts of men80 ,the hero1 who is to accomplish the rejuvenation of the world and the conquest of death1 is the libido1 which1 brooding upon itself in introversion1 coiling as a snake around its own egg1 apparently threatens life with a poisonous bite1 in order to lead it to death1 and from that darkness1 conquering itself1 gives birth to itself again4 ,nietzsche knows this conception3#gfi 8,how long have you sat already upon your misfortune4 ,give heed6 lest you hatch an egg1 ,a basilisk egg ,of your long travail40 ,the hero is himself a serpent1 himself a sacrificer and a sacrificed4 ,the hero himself is of serpent nature2 therefore1 ,christ compares himself with the serpent2 therefore1 the redeeming principle of the world of that ,gnostic sect which styled itself the ,ophite was the serpent4 ,the serpent is the ,agatho and ,kako demon4 ,it is1 indeed1 intelligible1 when1 in the ,germanic saga1 they say that the heroes had serpents' eyes4#ggj ,i recall the parallel previously drawn between the eyes of the ,son of man and those of the ,tarpeian dragon4 ,in the already mentioned medival pictures1 the dragon1 instead of the ,lord1 appeared in the cup2 the dragon who with changeful1 serpent glances#gga guarded the divine mystery of renewed rebirth in the maternal womb4 ,in ,nietzsche the old1 apparently long extinct idea is again revived3#ggb 8,ailing with tenderness1 just as the thawing wind1 ,zarathustra sits waiting1 waiting on his hill1 ,sweetened and cooked in his own juice1 ,beneath his summits1 ,beneath his ice he sits1 ,weary and happy1 ,a ,creator on his seventh day4 ,silence6 ,it is my truth6 ,from hesitating eyes-- ,from velvety shadows ,her glance meets mine1 ,lovely1 mischievous1 the glance of a girl4 ,she divines the reason of my happiness1 ,she divines me--ha6 what is she plotting8 ,a purple dragon lurks ,in the abyss of her maiden glance4#ggc ,woe to thee1 ,zarathustra1 ,thou seemest like some one ,who has swallowed gold1 ,thy belly will be slit open40#ggd ,in this poem nearly all the symbolism is collected which we have elaborated previously from other connections4 ,distinct traces of the primitive identity of serpent and hero are still extant in the myth of ,cecrops4 ,cecrops is himself half-snake1 half-man4 ,originally1 he probably was the ,athenian snake of the citadel itself4 ,as a buried god1 he is like ,erechtheus1 a chthonic snake god4 ,above his subterranean dwelling rises the ,parthenon1 the temple of the virgin goddess 7compare the analogous idea of the ,christian church74 ,the casting of the skin of the god1 which we have already mentioned in passing1 stands in the closest relation to the nature of the hero4 ,we have spoken already of the ,mexican god who casts his skin4 ,it is also told of ,mani1 the founder of the ,manichaean sect1 that he was killed1 skinned1 stuffed and hung up4#gge ,that is the death of ,christ1 merely in another mythological form4#ggf ,marsyas1 who seems to be a substitute for ,attis1 the son-lover of ,cybele1 was also skinned4#ggg ,whenever a ,scythian king died1 slaves and horses were slaughtered1 skinned and stuffed1 and then set up again4#ggh ,in ,phrygia1 the representatives of the father-god were killed and skinned4 ,the same was done in ,athens with an ox1 who was skinned and stuffed and again hitched to the plough4 ,in this manner the revival of the fertility of the earth was celebrated4#ggi ,this readily explains the fragment from the ,sabazios mysteries1 transmitted to us by ,firmicus3#ghj #gha4 ,the active fructifying 7upward striving7 form of the libido is changed into the negative force striving downwards towards death4 ,the hero as zodion of spring 7ram1 bull7 conquers the depths of winter2 and beyond the summer solstice is attacked by the unconscious longing for death1 and is bitten by the snake4 ,however1 he himself is the snake4 ,but he is at war with himself1 and1 therefore1 the descent and the end appear to him as the malicious inventions of the mother of death1 who in this way wishes to draw him to herself4 ,the mysteries1 however1 consolingly promise that there is no contradiction#ghb or disharmony when life is changed into death3 4 ,nietzsche1 too1 gives expression to this mystery3#ghc 8,here do ,i sit now1 ,that is1 ,i'm swallowed down ,by this the smallest oasis-- --,it opened up just yawning1 ,its loveliest maw agape4 ,hail6 hail6 to that whalefish1 ,when he for his guests' welfare ,provided thus6 ,hail to his belly ,if he had also ,such a lovely oasis belly-- ,the desert grows1 woe to him ,who hides the desert6 ,stone grinds on stone1 the desert ,gulps and strangles4 ,the monstrous death gazes1 glowing brown1 ,and chews--his life is his chewing 444 ,forget not1 ,o man1 burnt out by lust1 ,thou art the stone1 the desert1 ,thou art death60 ,the serpent symbolism of the ,last ,supper is explained by the identification of the hero with the serpent3 ,the god is buried in the mother3 as fruit of the field1 as food coming from the mother and at the same time as drink of immortality he is received by the mystic1 or as a serpent he unites with the mystic4 ,all these symbols represent the liberation of the libido from the incestuous fixation through which new life is attained4 ,the liberation is accomplished under symbols1 which represent the activity of the incest wish4 ,it might be justifiable at this place to cast a glance upon psychoanalysis as a method of treatment4 ,in practical analysis it is important1 first of all1 to discover the libido lost from the control of consciousness4 7,it often happens to the libido as with the fish of ,moses in the ,mohammedan legend2 it sometimes 8takes its course in a marvellous manner into the sea407 ,freud says in his important article1 8,zur ,dynamik der bertragung03#ghd 8,the libido has retreated into regression and again revives the infantile images40 ,this means1 mythologically1 that the sun is devoured by the serpent of the night1 the treasure is concealed and guarded by the dragon3 substitution of a present mode of adaptation by an infantile mode1 which is represented by the corresponding neurotic symptoms4 ,freud continues3 8,thither the analytic treatment follows it and endeavors to seek out the libido again1 to render it accessible to consciousness1 and finally to make it serviceable to reality4 ,whenever the analytic investigation touches upon the libido1 withdrawn into its hiding-place1 a struggle must break out2 all the forces1 which have caused the regression of the libido1 will rise up as resistance against the work1 in order to preserve this new condition40 ,mythologically this means3 the hero seeks the lost sun1 the fire1 the virgin sacrifice1 or the treasure1 and fights the typical fight with the dragon1 with the libido in resistance4 ,as these parallels show1 psychoanalysis mobiles a part of the life processes1 the fundamental importance of which properly illustrates the significance of this process4 ,after ,siegfried has slain the dragon1 he meets the father1 ,wotan1 plagued by gloomy cares1 for the primitive mother1 ,erda1 has placed in his path the snake1 in order to enfeeble his sun4 ,he says to ,erda3 ,wanderer3 ,all-wise one1 ,care's piercing sting by thee was planted ,in ,wotan's dauntless heart ,with fear of shameful ruin and downfall4 ,filled was his spirit by tidings ,thou didst foretell4 ,art thou the world's wisest of women8 ,tell to me now ,how a god may conquer his care4 ,erda3 ,thou art not ,what thou hast said4 ,it is the same primitive motive which we meet ,wagner3 the mother has robbed her son1 the sun-god1 of the joy of life1 through a poisonous thorn1 and deprives him of his power1 which is connected with the name4 ,isis demands the name of the god2 ,erda says1 8,thou art not what thou hast said40 ,but the 8,wanderer0 has found the way to conquer the fatal charm of the mother1 the fear of death3 8,the eternals' downfall ,no more dismays me1 ,since their doom ,i willed4 8,i leave to thee1 loveliest ,wlsung1 ,gladly my heritage now4 ,to the ever-young ,in gladness yieldeth the god60 ,these wise words contain1 in fact1 the saving thought4 ,it is not the mother who has placed the poisonous worm in our path1 but our libido itself wills to complete the course of the sun to mount from morn to noon1 and1 passing beyond noon1 to hasten towards evening1 not at war with itself1 but willing the descent and the end4#ghe ,nietzsche's ,zarathustra teaches3 8,i praise thee1 my death1 the free death1 which comes to me because ,i want it4 8,and when shall ,i want it8 8,he who has a goal and an heir wants death at the proper time for his goal and his heir4 8,and this is the great noonday1 when man in the middle of his course stands between man and superman1 and celebrates his path towards evening as his highest hope3 because it is the path to a new morning4 8,he who is setting will bless his own going down because it is a transition3 and the sun of his knowledge will be at high noon40 ,siegfried conquers the father ,wotan and takes possession of ,brunhilde4 ,the first object that he sees is her horse2 then he believes that he beholds a mail-clad man4 ,he cuts to pieces the protecting coat of mail of the sleeper4 7,overpowering47 ,when he sees it is a woman1 terror seizes him3 8,my heart doth falter and faint2 ,on whom shall ,i call ,that he may help me8 ,mother6 ,mother6 ,remember me6 8,can this be fearing8 ,oh1 mother6 ,mother6 ,thy dauntless child6 ,a woman lieth asleep3-- ,and she now has taught him to fear6 8,awaken6 ,awaken6 ,holiest maid6 ,then life from the sweetness of lips ,will ,i win me-- ,e'en tho' ,i die in a kiss40 ,in the duet which follows the mother is invoked3 8,o mother1 hail6 ,who gave thee thy birth60 ,the confession of ,brunhilde is especially characteristic3 8,o knewest thou--joy of the world1 ,how ,i have ever loved thee6 ,thou wert my gladness1 ,my care wert thou6 ,thy life ,i sheltered2 ,or ere it was thine1 ,or ere thou wert born1 ,my shield was thy guard40#ghf ,the pre-existence of the hero and the pre-existence of ,brunhilde as his wife-mother are clearly indicated from this passage4 ,siegfried says in confirmation3 8,then death took not my mother8 ,bound in sleep did she lie80 ,the mother-imago1 which is the symbol of the dying and resurrected libido1 is explained by ,brunhilde to the hero1 as his own will3 8,thyself am ,i ,if blest ,i be in thy love40 ,the great mystery of the ,logos entering into the mother for rebirth is proclaimed with the following words by ,brunhilde3 8,o ,siegfried1 ,siegfried1 ,conquering light6 ,i loved thee ever1 ,for ,i divined ,the thought that ,wotan had hidden-- ,the thought that ,i dared ,not to whisper--#ghg ,that all unclearly ,glowed in my bosom ,suffered and strove2 ,for which ,i flouted ,him1 who conceived it3#ghg ,for which in penance ,prisoned ,i lay1 ,while thinking it not ,and feeling only1 ,for1 in my thought1 ,oh1 should you guess it8 ,was only my love for thee40 ,the erotic similes which now follow distinctly reveal the motive of rebirth3 ,siegfried3 8,a glorious flood ,before me rolls4 ,with all my senses ,i only see ,its buoyant1 gladdening billows4 ,though in the deep ,i find not my face1 ,burning1 ,i long ,for the water's balm2 ,and now as ,i am1 ,spring in the stream4#ghh ,o might its billows ,engulf me in bliss40 ,the motive of plunging into the maternal water of rebirth 7baptism7 is here fully developed4 ,an allusion to the 8terrible mother0 imago1 the mother of heroes1 who teaches them fear1 is to be found in ,brunhilde's words 7the horse-woman1 who guides the dead to the other side73 8,fearest thou1 ,siegfried8 ,fearest thou not ,the wild1 furious woman80 ,the orgiastic 8,occide moriturus0 resounds in ,brunhilde's words3 8,laughing let us be lost-- ,laughing go down to death60 ,and in the words 8,light-giving love1 ,laughing death60 is to be found the same significant contrast4 ,the further destinies of ,siegfried are those of the ,invictus3 the spear of the gloomy1 one-eyed ,hagen strikes ,siegfried's vulnerable spot4 ,the old sun1 who has become the god of death1 the one-eyed ,wotan1 smites his offspring1 and once again ascends in eternal rejuvenation4 ,the course of the invincible sun has supplied the mystery of human life with beautiful and imperishable symbols2 it became a comforting fulfilment of all the yearning for immortality1 of all desire of mortals for eternal life4 ,man leaves the mother1 the source of libido1 and is driven by the eternal thirst to find her again1 and to drink renewal from her2 thus he completes his cycle1 and returns again into the mother's womb4 ,every obstacle which obstructs his life's path1 and threatens his ascent1 wears the shadowy features of the 8terrible mother10 who paralyzes his energy with the consuming poison of the stealthy1 retrospective longing4 ,in each conquest he wins again the smiling love and life-giving mother--images which belong to the intuitive depths of human feeling1 the features of which have become mutilated and irrecognizable through the progressive development of the surface of the human mind4 ,the stern necessity of adaptation works ceaselessly to obliterate the last traces of these primitive landmarks of the period of the origin of the human mind1 and to replace them along lines which are to denote more and more clearly the nature of real objects4 ,,chapter ,,viii ,,the ,,sacrifice ,after this long digression1 let us return to ,miss ,miller's vision4 ,we can now answer the question as to the significance of ,siegfried's longing for ,brunhilde4 ,it is the striving of the libido away from the mother towards the mother4 ,this paradoxical sentence may be translated as follows3 as long as the libido is satisfied merely with phantasies1 it moves in itself1 in its own depths1 in the mother4#ghi ,when the longing of our author rises in order to escape the magic circle of the incestuous and1 therefore1 pernicious1 object1 and it does not succeed in finding reality1 then the object is and remains irrevocably the mother4 ,only the overcoming of the obstacles of reality brings the deliverance from the mother1 who is the continuous and inexhaustible source of life for the creator1 but death for the cowardly1 timid and sluggish4 ,whoever is acquainted with psychoanalysis knows how often neurotics cry out against their parents4 ,to be sure1 such complaints and reproaches are often justified on account of the common human imperfections1 but still more often they are reproaches which should really be directed towards themselves4 ,reproach and hatred are always futile attempts to free one's self apparently from the parents1 but in reality from one's own hindering longing for the parents4 ,our author proclaims through the mouth of her infantile hero ,chiwantopel a series of insults against her own family4 ,we can assume that she must renounce all these tendencies1 because they contain an unrecognized wish4 ,this hero1 of many words1 who performs few deeds and indulges in futile yearnings1 is the libido which has not fulfilled its destiny1 but which turns round and round in the kingdom of the mother1 and1 in spite of all its longing1 accomplishes nothing4 ,only he can break this magic circle who possesses the courage of the will to live and the heroism to carry it through4 ,could this yearning hero-youth1 ,chiwantopel1 but put an end to his existence1 he would probably rise again in the form of a brave man seeking real life4 ,this necessity imposes itself upon the dreamer as a wise counsel and hint of the unconscious in the following monologue of ,chiwantopel4 ,he cries sadly3 8,in all the world1 there is not a single one6 ,i have sought among a hundred tribes4 ,i have watched a hundred moons1 since ,i began4 ,can it be that there is not a solitary being who will ever know my soul8 ,yes1 by the sovereign ,god1 yes6 ,but ten thousand moons will wax and wane before that pure soul is born4 ,and it is from another world that her parents will come to this one4 ,she will have pale skin and pale locks4 ,she will know sorrow before her mother bears her4 ,suffering will accompany her2 she will seek also1 and she will find1 no one who understands her4 ,temptation will often assail her soul--but she will not yield4 ,in her dreams1 ,i will come to her1 and she will understand4 ,i have kept my body inviolate4 ,i have come ten thousand moons before her epoch1 and she will come ten thousand moons too late4 ,but she will understand6 ,there is only once in all the ten thousand moons that a soul like hers is born40 ,thereupon a green serpent darts from the bushes1 glides towards him and stings him on the arm1 then attacks the horse1 which succumbs first4 ,then ,chiwantopel says to his horse3 8#8,adieu1 faithful brother6 ,enter into rest6 ,i have loved you1 and you have served me well4 ,adieu4 ,soon ,i will rejoin you6' ,then to the snake3 #8,thanks1 little sister1 you have put an end to my wanderings4'0 ,then he cried with grief and spoke his prayer3 8#8,sovereign ,god1 take me soon6 ,i have tried to know thee1 and to keep thy law6 ,o1 do not suffer my body to fall into corruption and decay1 and to furnish the vultures with food6' ,a smoking crater is perceived at a distance1 the rumbling of an earthquake is heard1 followed by a trembling of the ground40 ,chiwantopel cries in the delirium of suffering1 while the earth covers his body3 8,i have kept my body inviolate4 ,ah6 ,she understands4 ,ja-ni-wa-ma1 ,ja-ni-wa-ma1 thou who comprehendeth me40 ,chiwantopel's prophecy is a repetition of ,longfellow's 8,hiawatha10 where the poet could not escape sentimentality1 and at the close of the career of the hero1 ,hiawatha1 he brings in the ,savior of the white people1 in the guise of the arriving illustrious representatives of the ,christian religion and morals4 7,one thinks of the work of redemption of the ,spaniards in ,mexico and ,peru67 ,with this prophecy of ,chiwantopel1 the personality of the author is again placed in the closest relation to the hero1 and1 indeed1 as the real object of ,chiwantopel's longing4 ,most certainly the hero would have married her1 had she lived at his time2 but1 unfortunately1 she comes too late4 ,the connection proves our previous assertion that the libido moves round in a circle4 ,the author loves herself2 that is to say1 she1 as the hero1 is sought by one who comes too late4 ,this motive of coming too late is characteristic of the infantile love3 the father and the mother cannot be overtaken4 ,the separation of the two personalities by ten thousand moons is a wish fulfilment2 with that the incest relation is annulled in an effectual manner4 ,this white heroine will seek without being understood4 7,she is not understood1 because she cannot understand herself rightly47 ,and she will not find4 ,but in dreams1 at least1 they will find each other1 8and she will understand40 ,the next sentence of the text reads3 8,i have kept my body inviolate40 ,this proud sentence1 which naturally only a woman can express1 because man is not accustomed to boast in that direction1 again confirms the fact that all enterprises have remained but dreams1 that the body has remained 8inviolate40 ,when the hero visits the heroine in a dream1 it is clear what is meant4 ,this assertion of the hero's1 that he has remained inviolate1 refers back to the unsuccessful attempt upon his life in the previous chapter 7huntsman with the arrow71 and clearly explains to us what was really meant by this assault2 that is to say1 the refusal of the coitus phantasy4 ,here the wish of the unconscious obtrudes itself again1 after the hero had repressed it the first time1 and thereupon he painfully and hysterically utters this monologue4 8,temptation will often assail her soul--but it will not yield40 ,this very bold assertion reduces--noblesse oblige--the unconscious to an enormous infantile megalomania1 which is always the case when the libido is compelled1 through similar circumstances1 to regressions4 8,only once in all the ten thousand moons is a soul born like mine60 ,here the unconscious ego expands to an enormous degree1 evidently in order to cover with its boastfulness a large part of the neglected duty of life4 ,but punishment follows at its heels4 ,whoever prides himself too much on having sustained no wound in the battle of life lays himself open to the suspicion that his fighting has been with words only1 whilst actually he has remained far away from the firing-line4 ,this spirit is just the reverse of the pride of those savage women1 who point with satisfaction to the countless scars which were given them by their men in the sexual fight for supremacy4 ,in accordance with this1 and in logical continuation of the same1 all that follows is expressed in figurative speech4 ,the orgiastic 8,occide moriturus0 in its admixture with the reckless laughter of the ,dionysian frenzy confronts us here in sorry disguise with a sentimental stage trickery worthy of our posthumous edition of 8,christian morals40 ,in place of the positive phallus1 the negative appears1 and leads the hero's horse 7his libido animalis71 not to satisfaction1 but into eternal peace--also the fate of the hero4 ,this end means that the mother1 represented as the jaws of death1 devours the libido of the daughter4 ,therefore1 instead of life and procreative growth1 only phantastic self-oblivion results4 ,this weak and inglorious end has no elevating or illuminating meaning so long as we consider it merely as the solution of an individual erotic conflict4 ,the fact that the symbols under which the solution takes place have actually a significant aspect1 reveals to us that behind the individual mask1 behind the veil of 8individuation10 a primitive idea stands1 the severe and serious features of which take from us the courage to consider the sexual meaning of the ,miller symbolism as all-sufficient4 ,it is not to be forgotten that the sexual phantasies of the neurotic and the exquisite sexual language of dreams are regressive phenomena4 ,the sexuality of the unconscious is not what it seems to be2 it is merely a symbol2 it is a thought bright as day1 clear as sunlight1 a decision1 a step forward to every goal of life--but expressed in the unreal sexual language of the unconscious1 and in the thought form of an earlier stage2 a resurrection1 so to speak1 of earlier modes of adaptation4 ,when1 therefore1 the unconscious pushes into the foreground the coitus wish1 negatively expressed1 it means somewhat as follows3 under similar circumstances primitive man acted in such and such a manner4 ,the mode of adaptation which to-day is unconscious for us is carried on by the savage ,negro of the present day1 whose undertakings beyond those of nutrition appertain to sexuality1 characterized by violence and cruelty4 ,therefore1 in view of the archaic mode of expression of the ,miller phantasy1 we are justified in assuming the correctness of our interpretation for the lowest and nearest plane only4 ,a deeper stratum of meaning underlies the earlier assertion that the figure of ,chiwantopel has the character of ,cassius1 who has a lamb as a companion4 ,therefore1 ,chiwantopel is the portion of the dreamer's libido bound up with the mother 7and1 therefore1 masculine72 hence he is her infantile personality1 the childishness of character1 which as yet is unable to understand that one must leave father and mother1 when the time is come1 in order to serve the destiny of the entire personality4 ,this is outlined in ,nietzsche's words3 8,free dost thou call thyself8 ,thy dominant thought would ,i hear and not that thou hast thrown off a yoke4 ,art thou one who had the right to throw off a yoke8 ,there are many who throw away their last value when they throw away their servitude40 ,therefore1 when ,chiwantopel dies1 it means that herein is a fulfilment of a wish1 that this infantile hero1 who cannot leave the mother's care1 may die4 ,and if with that the bond between mother and daughter is severed1 a great step forward is gained both for inner and outer freedom4 ,but man wishes to remain a child too long2 he would fain stop the turning of the wheel1 which1 rolling1 bears along with it the years2 man wishes to keep his childhood and eternal youth1 rather than to die and suffer corruption in the grave4 78,o1 do not suffer my body to fall into decay and corruption407 ,nothing brings the relentless flight of time and the cruel perishability of all blossoms more painfully to our consciousness than an inactive and empty life4 ,idle dreaming is the mother of the fear of death1 the sentimental deploring of what has been and the vain turning back of the clock4 ,although man can forget in the long- 7perhaps too long7 guarded feelings of youth1 in the dreamy state of stubbornly held remembrances1 that the wheel rolls onward1 nevertheless mercilessly does the gray hair1 the relaxation of the skin and the wrinkles in the face tell us1 that whether or not we expose the body to the destroying powers of the whole struggle of life1 the poison of the stealthily creeping serpent of time consumes our bodies1 which1 alas6 we so dearly love4 ,nor does it help if we cry out with the melancholy hero ,chiwantopel1 8,i have kept my body inviolate02 flight from life does not free us from the law of age and death4 ,the neurotic who seeks to get rid of the necessities of life wins nothing and lays upon himself the frightful burden of a premature age and death1 which must appear especially cruel on account of the total emptiness and meaninglessness of his life4 ,if the libido is not permitted to follow the progressive life1 which is willing to accept all dangers and all losses1 then it follows the other road1 sinking into its own depths1 working down into the old foreboding regarding the immortality of all life1 to the longing for rebirth4 ,hlderlin exemplifies this path in his poetry and his life4 ,i leave the poet to speak in his song3 ,to the ,rose4 8,in the ,mother-womb eternal1 ,sweetest queen of every lea1 ,still the living and supernal ,nature carries thee and me4 8,little rose1 the storm's fierce power ,strips our leaves and alters us2 ,yet the deathless germ will tower ,to new blooms1 miraculous40 ,the following comments may be made upon the parable of this poem3 ,the rose is the symbol of the beloved woman 78,haidenrslein10 heather rose of ,goethe74 ,the rose blooms in the 8rose-garden0 of the maiden2 therefore1 it is also a direct symbol of the libido4 ,when the poet dreams that he is with the rose in the mother-womb of nature1 then1 psychologically1 the fact is that his libido is with the mother4 ,here is an eternal germination and renewal4 ,we have come across this motive already in the ,hierosgamos hymn 7,iliad ,,xiv73 ,the nuptials in the blessed ,west2 that is to say1 the union in and with the mother4 ,plutarch shows us this motive in nave form in his tradition of the ,osiris myth2 ,osiris and ,isis copulating in the mother's womb4 ,this is also perceived by ,hlderlin as the enviable prerogative of the gods--to enjoy everlasting infancy4 ,thus1 in ,hyperion1 he says3 8,fateless1 like the sleeping nursling1 ,breathe the ,heavenly ones2 ,chastely guarded in modest buds1 ,their spirits blossom eternally1 ,and their quiet eyes ,gaze out in placid ,eternal serenity40 ,this quotation shows the meaning of heavenly bliss4 ,hlderlin never was able to forget this first and greatest happiness1 the dreamy picture of which estranged him from real life4 ,moreover1 in this poem1 the ancient motive of the twins in the mother's womb is intimated4 7,isis and ,osiris in the mother's womb47 ,the motive is archaic4 ,there is a legend in ,frobenius of how the great serpent 7appearing from the little serpent in the hollow tree1 through the so-called stretching out of the serpent7 has finally devoured all men 7devouring mother--death71 and only a pregnant woman remains alive2 she digs a ditch1 covers it with a stone 7grave--mother's womb71 and1 living there1 she gives birth to twins1 the subsequent dragon-killers 7the hero in double form1 man and phallus1 man and woman1 man with his libido1 the dying and rising sun74 ,this existence together in the mother is to be found also very beautifully expressed in an ,african myth 7,frobenius73 8,in the beginning1 ,obatala1 the heaven1 and ,odudua1 the earth1 his wife1 lay pressed firmly together in a calabas40 ,the guarding 8in a modest bud0 is an idea which has appeared already in ,plutarch1 where it is said that the sun was born in the morning from a flower bud4 ,brahma1 too1 comes from the bud1 which also gave birth in ,assam to the first human pair4 ,humanity4 7,an unfinished poem47 8,scarcely sprouted from the waters1 ,o ,earth1 ,are thy old mountain tops and diffuse odors1 ,while the first green islands1 full of young woods1 breathe delight ,through the ,may air over the ,ocean4 8,and joyfully the eye of the ,sun-god looked down ,upon the firstlings of the trees and flowers2 ,laughing children of his youth1 born from thee2 ,when on the fairest of the islands4444 ,once lay thy most beautiful child under the grapes2 ,lay after a mild night2 in the dawn1 ,in the daybreak a child born to thee1 ,o ,earth6 ,and the boy looks up familiarly ,to his ,father1 ,helios1 ,and1 tasting the sweet grapes1 ,he picked the sacred vine for his nurse1 ,and soon he is grown2 the beasts ,fear him1 for he is different from them3 ,this man2 he is not like thee1 the father1 ,for the lofty soul of the father1 ,is in him boldly united with thy pleasures1 ,and thy sadness1 ,o ,earth1 ,he may resemble the eternal ,nature1 ,the mother of ,gods1 the terrible ,mother4 8,ah6 therefore1 ,o ,earth1 ,his presumption drives him away from thy breast1 ,and thy gifts are vain1 the tender ones2 ,ever and ever too high does the proud heart beat4 8,out from the sweet meadow of his shores ,man must go into the flowerless waters1 ,and tho his groves shine with golden fruit1 ,like the starry night1 yet he digs1 ,he digs caves in the mountains1 and seeks in the mines1 ,far from the sacred rays of his father1 ,faithless also to the ,sun-god1 ,who does not love weaklings1 and mocks at cares4 8,ah6 freer do the birds of the wood breathe3 ,although the breast of man heaves wilder and more proudly1 ,his pride becomes fear1 and the tender flowers ,of his peace do not bloom for long40 ,this poem betrays to us the beginning of the discord between the poet and nature2 he begins to be estranged from reality1 the natural actual existence4 ,it is a remarkable idea how the little child chooses 8the vine for his nurse40 ,this ,dionysian allusion is very old4 ,in the significant blessing of ,jacob it is said of ,judah 7,genesis1 chap4 xlix1 verse #aa73 8,binding his foal unto the vine1 and his ass's colt unto the choice vine40 ,a ,gnostic gem has been preserved upon which there is a representation of an ass suckling her foal1 above which is the symbol of ,cancer1 and the circumscription ,d4,n4,i4,h4,y4,x4,p4,s43 ,dominus ,noster ,jesus ,christus1 with the supplement ,dei filius4 ,as ,justinus ,martyr indignantly observes1 the connections of the ,christian legend with that of ,dionysus are unmistakable4 7,compare1 for example1 the miracle of the wine47 ,in the last-named legend the ass plays an important rle4 ,generally speaking1 the ass has an entirely different meaning in the ,mediterranean countries than with us--an economic one4 ,therefore1 it is a benediction when ,jacob says 7,genesis1 chap4 xlix1 verse #ad73 8,issachar is a strong ass couching down between two burdens40 ,the above-mentioned thought is altogether ,oriental4 ,just as in ,egypt the new-born sun is a bull-calf1 in the rest of the ,orient it can easily be an ass's foal1 to whom the vine is the nurse4 ,hence the picture in the blessing of ,jacob1 where it is said of ,judah3 8,his eyes are ruddy with wine and his teeth white with milk40 ,the mock crucifix of the ,palatine1 with an ass's head1 evidently alludes to a very significant background4 ,to ,nature4 8,while about thy veil ,i lingered1 playing1 ,and1 like any bud1 upon thee hung1#gij ,still ,i felt thy heart in every straying ,sound about my heart that shook and clung4 ,while ,i groped with faith and painful yearning1 ,to your picture1 glowing and unfurled1 ,still ,i found a place for all my burning ,tears1 and for my love ,i found a world6 8,to the ,sun my heart1 before all others1 ,turned and felt its potent magicry2 ,and it called the stars its little brothers1#gia ,and it called the ,spring1 ,god's melody2 ,and each breeze in groves or woodlands fruity ,held thy spirit--and that same sweet joy ,moved the well-springs of my heart with beauty-- ,those were golden days without alloy4 8,where the ,spring is cool in every valley1#gib ,and the youngest bush and twig is green1 ,and about the rocks the grasses rally1 ,and the branches show the sky between1 ,there ,i lay1 imbibing every flower ,in a rapt1 intoxicated glee1 ,and1 surrounded by a golden shower1 ,from their heights the clouds sank down to me4#gic 8,often1 as a weary1 wandering river ,longs to join the ocean's placid mirth1 ,i have wept and lost myself forever ,in the fulness of thy love1 ,o ,earth6 ,then--with all the ardor of my being-- ,forth ,i rushed from ,time's slow apathy1 ,like a pilgrim home from travel1 fleeing ,to the arms of rapt ,eternity4 8,blessed be childhood's golden dreams1 their power ,hid from me ,life's dismal poverty3 ,all the heart's rich germs ye brought to flower2 ,things ,i could not reach1 ye gave to me6#gid ,in thy beauty and thy light1 ,o ,nature1 ,free from care and from compulsion free1 ,fruitful ,love attained a kingly stature1 ,rich as harvests reaped in ,arcady4 8,that which brought me up1 is dead and riven1 ,dead the youthful world which was my shield2 ,and this breast1 which used to harbor heaven1 ,dead and dry as any stubble-field4 ,still my ,springlike sorrows sing and cover ,with their friendly comfort every smart-- ,but the morning of my life is over ,and the ,spring has faded from my heart4444 8,shadows are the things that once we cherished2 ,love itself must fade and cannot bide2 ,since the golden dreams of youth have perished1 ,even friendly ,nature's self has died4 ,heart1 poor heart1 those days could never show it-- ,how far-off thy home1 and where it lies 444 ,now1 alas1 thou nevermore wilt know it ,if a dream of it does not suffice40 ,palinodia4 8,what gathers about me1 ,earth1 in your dusky1 friendly green8 ,what are you blowing towards me1 ,winds1 what do you bring again8 ,there is a rustling in all the tree-tops4444 8,why do you wake my soul8 ,why do ye stir in me the past1 ye ,kind ones8 ,oh1 spare me1 and let them rest2 oh1 do not mock ,those ashes of my joy4444 8,o change your changeless gods-- ,and grow in your youth over the old ones4 ,and if you would be akin to the mortals ,the young girls will blossom for you4 ,and the young heroes will shine2 ,and1 sweeter than ever1 ,morning will play upon the cheeks of the happy ones2 ,and1 ravishing-sweet1 you will hear ,the songs of those who are without care4444 8,ah1 once the living waves of song ,surged out of every bush to me2 ,and still the heavenly ones glanced down upon me1 ,their eyes shining with joy40 ,the separation from the blessedness of childhood1 from youth even1 has taken the golden glamour from nature1 and the future is hopeless emptiness4 ,but what robs nature of its glamour1 and life of its joy1 is the poison of the retrospective longing1 which harks back1 in order to sink into its own depths3 ,empedocles4 8,thou seekest life--and a godly fire springs to thee1 ,gushing and gleaming1 from the deeps of the earth2 ,and1 with shuddering longing1 ,throws thee down into the flames of ,aetna4 8,so1 through a queen's wanton whim1 ,pearls are dissolved in wine--restrain her not6 ,didst thou not throw thy riches1 ,poet1 ,into the bright and bubbling cup6 8,still thou art holy to me1 as the ,power of ,earth ,which took thee away1 lovely assassin6444 ,and ,i would have followed the hero to the depths1 ,had ,love not held me40 ,this poem betrays the secret longing for the maternal depths4#gie ,he would like to be sacrificed in the chalice1 dissolved in wine like pearls 7the 8crater0 of rebirth71 yet love holds him within the light of day4 ,the libido still has an object1 for the sake of which life is worth living4 ,but were this object abandoned1 then the libido would sink into the realm of the subterranean1 the mother1 who brings forth again3 ,obituary4 7,unfinished poem47 8,daily ,i go a different path4 ,sometimes into the green wood1 sometimes to the bath in the spring2 ,or to the rocks where the roses bloom4 ,from the top of the hill ,i look over the land1 ,yet nowhere1 thou lovely one1 nowhere in the light do ,i find thee2 ,and in the breezes my words die away1 ,the sacred words which once we had4 8,aye1 thou art far away1 ,o holy countenance6 ,and the melody of thy life is kept from me1 ,no longer overheard4 ,and1 ah1 where are ,thy magic songs which once soothed my heart ,with the peace of ,heaven8 ,how long it is1 how long6 ,the youth is aged2 the very earth itself1 which once smiled on me1 ,has grown different4 8,oh1 farewell6 ,the soul of every day departs1 and1 departing1 turns to thee-- ,and over thee there weeps ,the eye that1 becoming brighter1 ,looks down1 ,there where thou tarriest40 ,this distinctly suggests a renunciation1 an envy of one's own youth1 that time of freedom which one would like to retain through a deep-rooted dislike to all duty and endeavor which is denied an immediate pleasure reward4 ,painstaking work for a long time and for a remote object is not in the nature of child or primitive man4 ,it is difficult to say if this can really be called laziness1 but it seems to have not a little in common with it1 in so far as the psychic life on a primitive stage1 be it of an infantile or archaic type1 possesses an extreme inertia and irresponsibility in production and non-production4 ,the last stanza portends evil1 a gazing towards the other land1 the distant coast of sunrise or sunset2 love no longer holds the poet1 the bonds with the world are torn and he calls loudly for assistance to the mother3 ,achilles4 8,lordly son of the ,gods6 ,because you lost your loved one1 ,you went to the rocky coast and cried aloud to the flood1 ,till the depths of the holy abyss heard and echoed your grief1 ,from the far reaches of your heart4 ,down1 deep down1 far from the clamor of ships1 ,deep under the waves1 in a peaceful cave1 ,dwelt the beautiful ,thetis1 she who protected you1 the ,goddess of the ,sea1 ,mother of the youth was she2 the powerful ,goddess1 ,she who once had lovingly nursed him1 ,on the rocky shore of his island2 she who had made him a hero ,with the might of her strengthening bath and the powerful song of the waves4 ,and the mother1 mourning1 hearkened to the cry of her child1 ,and rose1 like a cloud1 from the bed of the sea1 ,soothing with tender embraces the pains of her darling2 ,and he listened1 while she1 caressing1 promised to soften his grief4 8,son of the ,gods6 ,oh1 were ,i like you1 then could ,i confidently ,call on the ,heavenly ,ones to hearken to my secret grief4 ,but never shall ,i see this--,i shall bear the disgrace ,as if ,i never belonged to her1 even though she thinks of me with tears4 ,beneficent ,ones6 ,and yet ,ye hear the lightest prayers of men4 ,ah1 how rapt and fervently ,i worshipped you1 holy ,light1 ,since ,i have lived1 the ,earth and its fountains and woodlands1 ,father ,ether--and my heart has felt you about me1 so ardent and pure-- ,oh1 soften my sorrows1 ye ,kind ,ones1 ,that my soul may not be silenced1 may not be struck dumb too early2 ,that ,i may live and thank ,ye1 ,o ,heavenly ,powers1 ,with joyful songs through all the hurrying days4 ,thank ye for gifts of the past1 for the joys of vanished ,youth-- ,and then1 pray1 take me1 the lonely one1 ,graciously1 unto yourselves40 ,these poems describe more plainly than could be depicted with meagre words the persistent arrest and the constantly growing estrangement from life1 the gradual deep immersion into the maternal abyss of the individual being4 ,the apocalyptic song of ,patmos is strangely related to these songs of retrogressive longing4 ,it enters as a dismal guest surrounded by the mist of the depths1 the gathering clouds of insanity1 bred through the mother4 ,in it the primitive thoughts of the myth1 the suggestion clad in symbols1 of the sun-like death and resurrection of life1 again burst forth4 ,similar things are to be found in abundance among sick people of this sort4 ,i reproduce some significant fragments from ,patmos3 8,near is the ,god ,and hard to comprehend1 ,but where ,danger threatens ,the ,rescuer appears40 ,these words mean that the libido has now sunk to the lowest depths1 where 8the danger is great40 7,faust1 ,part ,,ii1 ,mother scene47 ,there 8the ,god is near02 there man may find the inner sun1 his own nature1 sun-like and self-renewing1 hidden in the mother-womb like the sun in the nighttime3 8444 ,in ,chasms ,and in darkness dwell ,the eagles2 and fresh and fearlessly ,the ,sons of the ,alps pass swiftly over the abyss ,upon lightly swinging bridges40 ,with these words the dark phantastic poem passes on4 ,the eagle1 the bird of the sun1 dwells in darkness--the libido has hidden itself1 but high above it the inhabitants of the mountains pass1 probably the gods 78,ye are walking above in the light071 symbols of the sun wandering across the sky1 like the eagle flying over the depths3 8444 ,above and around are reared ,the summits of ,time1 ,and the loved ones1 though near1 ,live on deeply separated mountains4 ,so give us waters of innocence1 ,and give us wings of true understanding1 ,with which to pass across and to return again40 ,the first is a gloomy picture of the mountains and of time--although caused by the sun wandering over the mountains1 the following picture a nearness1 and at the same time separation1 of the lovers1 and seems to hint at life in the underworld1#gif where he is united with all that once was dear to him1 and yet cannot enjoy the happiness of reunion1 because it is all shadows and unreal and devoid of life4 ,here the one who descends drinks the waters of innocence1 the waters of childhood1 the drink of rejuvenation1#gig so wings may grow1 and1 winged1 he may soar up again into life1 like the winged sun1 which arises like a swan from the water 78,wings1 to pass across and to return again073 8444 ,so ,i spoke1 and lo1 a genie ,carried me off1 swifter than ,i had imagined1 ,and farther than ever ,i had thought ,from my own house6 ,it grew dark ,as ,i went in the twilight4 ,the shadowy wood1 ,and the yearning brooks of my home-land ,grew vague behind me-- ,and ,i knew the country no longer40 ,after the dark and obscure words of the introduction1 wherein the poet expresses the prophecy of what is to come1 the sun journey begins 78night journey in the sea07 towards the east1 towards the ascent1 towards the mystery of eternity and rebirth1 of which ,nietzsche also dreams1 and which he expressed in significant words3 8,oh1 how could ,i not be ardent for eternity1 and for the nuptial ring of rings--the ring of the return6 ,never yet have ,i found the woman from whom ,i wish children1 unless she would be this woman whom ,i love2 for ,i love thee1 ,o eternity40 ,hlderlin expresses this same longing in a beautiful symbol1 the individual traits of which are already familiar to us3 8444 ,but soon in a fresh radiance ,mysteriously ,blossoming in golden smoke1 ,with the rapidly growing steps of the sun1 ,making a thousand summits fragrant1 ,asia arose6 ,and1 dazzled1 ,i sought one whom ,i knew2 ,for unfamiliar to me were the broad roads1 ,where from ,tmolus ,comes the gilded ,pactol1 ,and ,taurus stands and ,messagis-- ,and the gardens are full of flowers4 ,but high up in the light ,the silvery snow gleams1 a silent fire2 ,and1 as a symbol of eternal life1 ,on the impassable walls1 ,grows the ancient ivy4#gih ,and carried by columns of living cedars and laurels ,are the solemn1 divinely built palaces40 ,the symbol is apocalyptic1 the maternal city in the land of eternal youth1 surrounded by the verdure and flowers of imperishable spring4#gii ,the poet identifies himself here with ,john1 who lived on ,patmos1 who was once associated with 8the sun of the ,highest10 and saw him face to face3 8,there at the ,mystery of the ,vine they met1 ,there at the hour of the ,holy ,feast they gathered1 ,and--feeling the approach of ,death in his great1 quiet soul1 ,the ,lord1 pouring out his last love1 spoke1 ,and then he died4 ,much could be said of it-- ,how his triumphant glance1 ,the happiest of all1 ,was seen by his companions1 even at the last4 ,therefore he sent the ,spirit unto them1 ,and the house trembled1 solemnly2 ,and1 with distant thunder1 ,the storm of ,god rolled over the cowering heads ,where1 deep in thought1 ,the heroes of death were assembled4444 ,now1 when he1 in parting1 ,appeared once more before them1 ,then the kingly day1 the day of the sun1 was put out1 ,and the gleaming sceptre1 formed of his rays1 ,was broken--and suffered like a god itself4 ,yet it shall return and glow again ,when the right time comes40 ,the fundamental pictures are the sacrificial death and the resurrection of ,christ1 like the self-sacrifice of the sun1 which voluntarily breaks its sceptre1 the fructifying rays1 in the certain hope of resurrection4 ,the following comments are to be noted in regard to 8the sceptre of rays03 ,spielrein's patient says1 8,god pierces through the earth with his rays40 ,the earth1 in the patient's mind1 has the meaning of woman4 ,she also comprehends the sunbeam in mythologic fashion as something solid3 8,jesus ,christ has shown me his love1 by striking against the window with a sunbeam40 ,among other insane patients ,i have come across the same idea of the solid substance of the sunbeam4 ,here there is also a hint of the phallic nature of the instrument which is associated with the hero4 ,thor's hammer1 which1 cleaving the earth1 penetrates deeply into it1 may be compared to the foot of ,kaineus4 ,the hammer is retained in the interior of the earth1 like the treasure1 and1 in the course of time1 it gradually comes again to the surface 78the treasure blooms071 meaning that it was born again from the earth4 7,compare what has been said concerning the etymology of 8swelling407 ,on many monuments ,mithra holds a peculiar object in his hands1 which ,cumont compares to a half-filled tube4 ,dieterich proves from his papyrus text that the object is the shoulder of the bull1 the bear constellation4 ,the shoulder has an indirect phallic meaning1 for it is the part which is wanting in ,pelops4 ,pelops was slaughtered by his father1 ,tantalus1 dismembered1 and boiled in a kettle1 to make a meal for the gods4 ,demeter had unsuspectingly eaten the shoulder from this feast1 when ,zeus discovered the outrage4 ,he had the pieces thrown back into the kettle1 and1 with the help of the life-dispensing ,clotho1 ,pelops was regenerated1 and the shoulder which was missing was replaced by an ivory one4 ,this substitution is a close parallel to the substitution of the missing phallus of ,osiris4 ,mithra is represented in a special ceremony1 holding the bull's shoulder over ,sol1 his son and vice-regent4 ,this scene may be compared to a sort of dedication1 or accolade 7something like the ceremony of confirmation74 ,the blow of the hammer as a generating1 fructifying1 inspiring function is retained as a folk-custom and expressed by striking with the twig of life1 which has the significance of a charm of fertility4 ,in the neuroses1 the sexual meaning of castigation plays an important part1 for among many children castigation may elicit a sexual orgasm4 ,the ritual act of striking has the same significance of generating 7fructifying71 and is1 indeed1 merely a variant of the original phallic ceremonial4 ,of similar character to the bull's shoulder is the cloven hoof of the devil1 to which a sexual meaning also appertains4 ,the ass's jawbone wielded by ,samson has the same worth4 ,in the ,polynesian ,maui myth the jawbone1 the weapon of the hero1 is derived from the man-eating woman1 ,muriranga-whenua1 whose body swells up enormously from lusting for human flesh 7,frobenius74 ,hercules' club is made from the wood of the maternal olive tree4 ,faust's key also 8knows the mothers40 ,the libido springs from the mother1 and with this weapon alone can man overcome death4 ,it corresponds to the phallic nature of the ass's jawbone1 that at the place where ,samson threw it ,god caused a spring to gush forth#hjj 7springs from the horse's tread1 footsteps1 horse's hoof74 ,to this relation of meanings belongs the magic wand1 the sceptre in general4 belongs to 1 1 staff2 stormwind2 ,latin scapus shaft1 stock1 scapula1 shoulder2 ,old ,high ,german ,scaft spear1 lance4#hja ,we meet once more in this compilation those connections which are already well known to us3 ,sun-phallus as tube of the winds1 lance and shoulder-blade4 ,the passage from ,asia through ,patmos to the ,christian mysteries in the poem of ,hlderlin is apparently a superficial connection1 but in reality a very ingenious train of thought2 namely1 the entrance into death and the land beyond as a self-sacrifice of the hero1 for the attainment of immortality4 ,at this time1 when the sun has set1 when love is apparently dead1 man awaits in mysterious joy the renewal of all life3 8444 ,and ,joy it was ,from now on ,to live in the loving night and see ,the eyes of innocence hold the unchanging ,depths of all wisdom40 ,wisdom dwells in the depths1 the wisdom of the mother3 being one with it1 insight is obtained into the meaning of deeper things1 into all the deposits of primitive times1 the strata of which have been preserved in the soul4 ,hlderlin1 in his diseased ecstasy1 feels once more the greatness of the things seen1 but he does not care to bring up to the light of day that which he had found in the depths--in this he differs from ,faust4 8,and it is not an evil1 if a few ,are lost and never found1 and if the speech ,conceals the living sound2 ,because each godly work resembles ours2 ,and yet the ,highest does not plan it all-- ,the great pit bears two irons1 ,and the glowing lava of ,aetna4444 ,would ,i had the power ,to build an image and see the ,spirit-- ,see it as it was60 ,he allows only one hope to glimmer through1 formed in scanty words3 8,he wakes the dead2 ,they who are not enchained and bound1 ,they who are not unwrought4 444 ,and if the ,heavenly ,ones ,now1 as ,i believe1 love me-- 444 ,silent is his sign#hjb ,in the dusky sky4 ,and one stands under it ,his whole life long--for ,christ still lives40 ,but1 as once ,gilgamesh1 bringing back the magic herb from the west land1 was robbed of his treasure by the demon serpent1 so does ,hlderlin's poem die away in a painful lament1 which betrays to us that no victorious resurrection will follow his descent to the shadows3 8444 ,ignominiously ,a power tears our heart away1 ,for sacrifices the heavenly ones demand40 ,this recognition1 that man must sacrifice the retrogressive longing 7the incestuous libido7 before the 8heavenly ones0 tear away the sacrifice1 and at the same time the entire libido1 came too late to the poet4 ,therefore1 ,i take it to be a wise counsel which the unconscious gives our author1 to sacrifice the infantile hero4 ,this sacrifice is best accomplished1 as is shown by the most obvious meaning1 through a complete devotion to life1 in which all the libido unconsciously bound up in familial bonds1 must be brought outside into human contact4 ,for it is necessary for the well-being of the adult individual1 who in his childhood was merely an atom revolving in a rotary system1 to become himself the centre of a new system4 ,that such a step implies the solution or1 at least1 the energetic treatment of the individual sexual problem is obvious1 for unless this is done the unemployed libido will inexorably remain fixed in the incestuous bond1 and will prevent individual freedom in essential matters4 ,let us keep in mind that ,christ's teaching separates man from his family without consideration1 and in the talk with ,nicodemus we saw the specific endeavor of ,christ to procure activation of the incest libido4 ,both tendencies serve the same goal--the liberation of man2 the ,jew from his extraordinary fixation to the family1 which does not imply higher development1 but greater weakness and more uncontrolled incestuous feeling1 produced the compensation of the compulsory ceremonial of the cult and the religious fear of the incomprehensible ,jehovah4 ,when man1 terrified by no laws and no furious fanatics or prophets1 allows his incestuous libido full play1 and does not liberate it for higher purposes1 then he is under the influence of unconscious compulsion4 ,for compulsion is the unconscious wish4 7,freud47 ,he is under the dominance of the libido #hjc and his destiny does not lie in his own hands2 his adventures1 1#hjd fall from the stars4 ,his unconscious incestuous libido1 which thus is applied in its most primitive form1 fixes the man1 as regards his love type1 in a corresponding primitive stage1 the stage of ungovernableness and surrender to the emotions4 ,such was the psychologic situation of the passing antiquity1 and the ,redeemer and ,physician of that time was he who endeavored to educate man to the sublimation of the incestuous libido4#hje ,the destruction of slavery was the necessary condition of that sublimation1 for antiquity had not yet recognized the duty of work and work as a duty1 as a social need of fundamental importance4 ,slave labor was compulsory work1 the counterpart of the equally disastrous compulsion of the libido of the privileged4 ,it was only the obligation of the individual to work which made possible in the long run that regular 8drainage0 of the unconscious1 which was inundated by the continual regression of the libido4 ,indolence is the beginning of all vice1 because in a condition of slothful dreaming the libido has abundant opportunity for sinking into itself1 in order to create compulsory obligations by means of regressively reanimated incestuous bonds4 ,the best liberation is through regular work4#hjf ,work1 however1 is salvation only when it is a free act1 and has in itself nothing of infantile compulsion4 ,in this respect1 religious ceremony appears in a high degree as organized inactivity1 and at the same time as the forerunner of modern work4 ,miss ,miller's vision treats the problem of the sacrifice of the infantile longing1 in the first place1 as an individual problem1 but if we cast a glance at the form of this presentation1 then we will become aware that here it must concern something1 which is also a problem of humanity in general4 ,for the symbols employed1 the serpent which killed the horse#hjg and the hero voluntarily sacrificing himself1 are primitive figures of phantasies and religious myths streaming up from the unconscious4 ,in so far as the world and all within it is1 above all1 a thought1 which is credited with transcendental 8substance0 through the empirical need of the same1 there results from the sacrifice of the regressive libido the creation of the world2 and1 psychologically speaking1 the world in general4 ,for him who looks backward the world1 and even the infinite starry sky1 is the mother#hjh who bends over and encloses him on all sides1 and from the renunciation of this idea and from the longing for this idea arises the image of the world4 ,from this most simple fundamental thought1 which perhaps appears strange to us only because it is conceived according to the principle of desire and not the principle of reality1#hji results the significance of the cosmic sacrifice4 ,a good example of this is the slaying of the ,babylonian primitive mother ,timat1 the dragon1 whose body is destined to form the heaven and the earth4 ,we come upon this thought in its most complete form in ,hindoo philosophy of the most ancient date2 namely1 in songs of ,rigveda4 ,in ,rigveda #aj3 #ha1 #d1 the song inquires3 8,what was the tree1 what wood in sooth produced it1 from which they fashioned out the earth and heaven8 ,ye thoughtful men inquire within your spirit1 whereon he stood when he established all things40 ,vivakarman1 the ,all-,creator1 who created the world from the unknown tree1 did so as follows3 8,he who1 sacrificing1 entered into all these beings ,as a wise sacrificer1 our ,father1 who1 ,striving for blessings through prayer1 ,hiding his origin1 ,entered this lowly world1 ,what and who has served him ,as a resting-place and a support80#haj ,rigveda #aj3 #ij1 gives answer to these questions4 ,purusha is the primal being who 8444 covered earth on every side and ,spread ten fingers' breadth beyond40 ,one sees that ,purusha is a sort of ,platonic world soul1 who surrounds the world from without4 ,of ,purusha it is said3 8,being born he overtopped the earth ,before1 behind1 and in all places40 ,the mother symbolism is plain1 it seems to me1 in the idea of ,purusha4 ,he represents the mother-imago and the libido of the child clinging to her4 ,from this assumption all that follows is very easily explained3 8,as sacrificial animal on the bed of straw ,was dedicated the ,purusha1 ,who was born on the straw1 ,whom the ,gods1 the ,blest1 and the ,wise1 ,meeting there1 sacrificed40 ,this verse is very remarkable2 if one wishes to stretch this mythology out on the procrustean bed of logic1 sore violence would have to be committed4 ,it is an incredibly phantastic conception that1 beside the gods1 ordinary 8wise men0 unite in sacrificing the primitive being1 aside from the circumstance that1 beside the primitive being1 nothing had existed in the beginning 7that is to say1 before the sacrifice71 as we shall soon see4 ,if the great mystery of the mother sacrifice is meant thereby1 then all becomes clear3 8,from that great general sacrifice ,the dripping fat was gathered up4 ,he formed the creatures of the air1 ,and animals both wild and tame4 ,from that great general sacrifice ,richas and ,sama-hymns were born2 ,therefrom the metres were produced1 ,the ,yajus had its birth from it4 8,the moon was gendered from his mind ,and from his eye the ,sun had birth2 ,indra and ,agni from his mouth ,were born1 and ,vyu from his breath4 8,forth from his navel came midair2 ,the sky was fashioned from his head2 ,earth from his feet1 and from his ears ,the regions4 ,thus they formed the worlds40 ,it is evident that by this is meant not a physical1 but a psychological cosmogony4 ,the world arises when man discovers it4 ,he discovers it when he sacrifices the mother2 that is to say1 when he has freed himself from the midst of his unconscious lying in the mother4 ,that which impels him forward to this discovery may be interpreted psychologically as the so-called 8,incest barrier0 of ,freud4 ,the incest prohibition places an end to the childish longing for the food-giving mother1 and compels the libido1 gradually becoming sexual1 into the path of the biological aim4 ,the libido forced away from the mother by the incest prohibition seeks for the sexual object in the place of the forbidden mother4 ,in this wider psychologic sense1 which expresses itself in the allegoric language of the 8incest prohibition10 8mother10 etc41 must be understood ,freud's paradoxical sentence1 8,originally we have known only sexual objects40#haa ,this sentence must be understood psychologically throughout1 in the sense of a world image created from within outwards1 which has1 in the first place1 nothing to do with the so-called 8objective0 idea of the world4 ,this is to be understood as a new edition of the subjective idea of the world corrected by reality4 ,biology1 as a science of objective experience1 would have to reject unconditionally ,freud's proposition1 for1 as we have made clear above1 the function of reality can only be partly sexual2 in another equally important part it is self-preservation4 ,the matter appears different for that thought which accompanies the biological function as an epiphenomenon4 ,as far as our knowledge reaches1 the individual act of thought is dependent wholly or in greatest part on the existence of a highly differentiated brain1 whereas the function of reality 7adaptation to reality7 is something which occurs in all living nature as wholly independent from the act of thought4 ,this important proposition of ,freud's applies only to the act of thought1 for thinking1 as we may recognize from manifold traces1 arose dynamically from the libido1 which was split off from the original object at the 8incest barrier0 and became actual when the first budding sexual emotions began to flow in the current of the libido which goes to the mother4 ,through the incest barrier the sexual libido is forced away from the identification with the parents1 and introverted for lack of adequate activity4 ,it is the sexual libido which forces the growing individual slowly away from his family4 ,if this necessity did not exist1 then the family would always remain clustered together in a solid group4 ,hence the neurotic always renounces a complete erotic experience1#hab in order that he may remain a child4 ,phantasies seem to arise from the introversion of the sexual libido4 ,since the first childish phantasies most certainly do not attain the quality of a conscious plan1 and as phantasies likewise 7even among adults7 are almost always the direct derivates of the unconscious1 it is1 therefore1 highly probable that the first phantastic manifestations arise from an act of regression4 ,as we illustrated earlier1 the regression goes back to the presexual stage1 as many traces show4 ,here the sexual libido obtains again1 so to speak1 that universal capacity of application1 or capacity for displacement1 which it actually possessed at that stage when the sexual application was not yet discovered4 ,naturally1 no adequate object is found in the presexual stage for the regressive sexual libido1 but only surrogates1 which always leave a wish2 namely1 the wish to have the surrogate as similar as possible to the sexual goal4 ,this wish is secret1 however1 for it is really an incest wish4 ,the unsatisfied unconscious wish creates innumerable secondary objects1 symbols for the primitive object1 the mother 7as the ,rigveda says1 the creator of the world1 8hiding his origin10 enters into things74 ,from this the thought or the phantasies proceed1 as a desexualized manifestation of an originally sexual libido4 ,from the standpoint of the libido1 the term 8incest barrier0 corresponds to one aspect1 but the matter1 however1 may be considered from another point of view4 ,the time of undeveloped sexuality1 about the third and the fourth year1 is1 at the same time1 considered externally1 the period when the child finds himself confronted with increased demands from the world of reality4 ,he can walk1 speak and independently attend to a number of other things4 ,he sees himself in a relation to a world of unlimited possibilities1 but in which he dares to do little or nothing1 because he is as yet too much of a baby and cannot get on without his mother4 ,at this time mother should be exchanged for the world4 ,against this the past rises as the greatest resistance2 this is always so whenever man would undertake a new adaptation4 ,in spite of all evidence and against all conscious resolutions1 the unconscious 7the past7 always enforces its standpoint as resistance4 ,in this difficult position1 precisely at this period of developing sexuality1 we see the dawning of the mind4 ,the problem of the child at this period is the discovery of the world and of the great transsubjective reality4 ,for that he must lose the mother2 every step out into the world means a step away from the mother4 ,naturally1 all that which is retrogressive in men rebels against this step1 and energetic attempts are made against this adaptation in the first place4 ,therefore1 this period of life is also that in which the first clearly developed neuroses arise4 ,the tendency of this age is one directly opposed to that of dementia prcox4 ,the child seeks to win the world and to leave the mother 7this is a necessary result74 ,the dementia prcox patient1 however1 seeks to leave the world and to regain the subjectivity of childhood4 ,we have seen that in dementia prcox the recent adaptation to reality is replaced by an archaic mode of adaptation2 that is to say1 the recent idea of the world is rejected in favor of an archaic idea of the world4 ,when the child renounces his task of adaptation to reality1 or has considerable difficulties in this direction1 then we may expect that the recent adaptation will again be replaced by archaic modes of adaptation4 ,it would1 therefore1 be conceivable that through regression in children archaic products would naturally be unearthed2 that is to say1 old ways of functioning of the thought system1 which is inborn with the brain differentiation1 would be awakened4 ,according to my available but as yet unpublished material1 a remarkably archaic and at the same time generally applicable character seems to appertain to infantile phantasy1 quite comparable with the products of dementia prcox4 ,it does not seem improbable that through regression at this age those same associations of elements and analogies are reawakened which formerly constituted the archaic idea of the world4 ,when we now attempt to investigate the nature of these elements1 a glance at the psychology of myths is sufficient to show us that the archaic idea was chiefly sexual anthropomorphism4 ,it appears that these things in the unconscious childish phantasy play an extraordinary rle1 as we can recognize from examples taken at random4 ,just as the sexualism of neuroses is not to be taken literally but as regressive phantasy and symbolic compensation for a recent unachieved adaptation1 so is the sexualism of the early infantile phantasy1 especially the incest problem1 a regressive product of the revival of the archaic modes of function1 outweighing actuality4 ,on this account ,i have expressed myself very vaguely in this work1 ,i am sure1 in regard to the incest problem4 ,this is done in order not to be responsible for the idea that ,i understand by it a gross sexual inclination towards the parents4 ,the true facts of the case are much more complicated1 as my investigations point out4 ,originally incest probably never possessed particularly great significance as such1 because cohabitation with an old woman for all possible motives could hardly be preferred to mating with a young woman4 ,it seems that the mother has acquired incestuous significance only psychologically4 ,thus1 for example1 the incestuous unions of antiquity were not a result of a love inclination1 but of a special superstition1 which is most intimately bound up with the mythical ideas here treated4 ,a ,pharaoh of the second dynasty is said to have married his sister1 his daughter and his granddaughter2 the ,ptolemies were accustomed also to marriage with sisters2 ,kambyses married his sister2 ,artaxerxes married his two daughters2 ,qobad ,i 7sixth century ,a4 ,d47 married his daughter4 ,the ,satrap ,sysimithres married his mother4 ,these incestuous unions are explained by the circumstance that in the ,zend ,avesta the marriage of relatives was directly commanded2#hac it emphasized the resemblance of rulers to the divinity1 and1 therefore1 was more of an artificial than a natural arrangement1 because it originated more from a theoretical than from a biological inclination4 7,a practical impetus towards that lay often in the peculiar laws of inheritance left over from the ,mutter recht1 8maternal right0 matriarchal1 period47 ,the confusion which certainly frequently involved the barbarians of antiquity in regard to the choice of their sexual objects cannot very well be measured by the standard of present-day love psychology4 ,in any case1 the incest of the semi-animal past is in no way proportionate to the enormous significance of the incest phantasy among civilized people4 ,this disproportion enforces the assumption that the incest prohibition which we meet even amongst relatively lower races concerns rather the mythical ideas than the biological damage2 therefore1 the ethnical prohibition almost always concerns the mother and seldom the father4 ,incest prohibition can be understood1 therefore1 as a result of regression1 and as the result of a libidinous anxiety1 which regressively attacks the mother4 ,naturally1 it is difficult or impossible to say from whence this anxiety may have come4 ,i merely venture to suggest that it may have been a question of a primitive separation of the pairs of opposites which are hidden in the will of life3 the will for life and for death4 ,it remains obscure what adaptation the primitive man tried to evade through introversion and regression to the parents2 but1 according to the analogy of the soul life in general1 it may be assumed that the libido1 which disturbed the initial equilibrium of becoming and of ceasing to be1 had been stored up in the attempt to make an especially difficult adaptation1 and from which it recedes even to-day4 ,after this long digression1 let us turn back to the song of the ,rigveda4 ,thinking and a conception of the world arose from a shrinking back from stern reality1 and it is only after man has regressively assured himself again of the protective parental power#had that he enters life wrapped in a dream of childhood shrouded in magic superstitions2 that is to say1 8thinking10#hae for he1 timidly sacrificing his best and assuring himself of the favor of the invisible powers1 step by step develops to greater power1 in the degree that he frees himself from his retrogressive longing and the original lack of harmony in his being4 ,rigveda #aj1 #ij1 concludes with the exceedingly significant verse1 which is of greatest importance for the ,christian mysteries as well3 8,gods1 sacrificing1 rendered homage to the sacrifice3 these were the earliest holy ordinances1 ,the mighty ones attained the height of heaven1 there where the ,sdhyas1 goddesses of old1 are dwelling40 ,through the sacrifice a fulness of power was attained1 which extends up to the power of the 8parents40 ,thus the sacrifice has also the meaning of a psychologic maturation process4 ,in the same manner that the world originated through sacrifice1 through the renunciation of the retrospective mother libido1 thus1 according to the teachings of the ,upanishads1 is produced the new condition of man1 which may be termed the immortal4 ,this new condition is again attained through a sacrifice2 namely1 through the sacrificial horse which is given a cosmic significance in the teaching of the ,upanishads4 ,what the sacrificial horse means is told by ,brihadranyaka-,upanishad #a3 #a3 8,om6 8#a4 ,the dawn is truly the head of the sacrificial horse1 the sun his eye1 the wind his breath1 his mouth the all-spreading fire1 the year is the body of the sacrificial horse4 ,the sky is his back1 the atmosphere his body cavity1 the earth the vault of his belly1 the poles are his sides1 the space between the poles his ribs1 the seasons his limbs1 the months and half-months his joints1 day and night his feet1 the stars his bones1 the clouds his flesh1 the food1 which he digests1 are the deserts2 the rivers1 his veins2 liver and lungs1 the mountains2 the herbs and trees1 his hair2 the rising sun is his forepart1 the setting sun his hind-part4 ,when he shows his teeth1 that is lightning2 when he trembles1 that is thunder2 when he urinates1 that is rain2 his voice is speech4 8#b4 ,the day1 in truth1 has originated for the horse as the sacrificial dish1 which stands before him2 his cradle is in the world-sea towards the ,east2 the night has originated for him as the sacrificial dish1 which stands behind him2 its cradle is in the world-sea of the evening2 these two dishes originated in order to surround the horse4 ,as a charger he generated the gods1 as champion he produced the ,gandharvas1 as a racer the demons1 as horse mankind4 ,the ,ocean is his relative1 the ocean his cradle40 ,as ,deussen remarks1 the sacrificial horse has the significance of a renunciation of the universe4 ,when the horse is sacrificed1 then the world is sacrificed and destroyed1 as it were--a train of thought which ,schopenhauer also had in mind1 and which appears as a product of a diseased mind in ,schreber4#haf ,the horse in the above text stands between two sacrificial vessels1 from one of which it comes and to the other of which it goes1 just as the sun passes from morning to evening4 ,the horse1 therefore1 signifies the libido1 which has passed into the world4 ,we previously saw that the 8mother libido0 must be sacrificed in order to produce the world2 here the world is destroyed by the repeated sacrifice of the same libido1 which once belonged to the mother4 ,the horse can1 therefore1 be substituted as a symbol for this libido1 because1 as we saw1 it had manifold connections with the mother4#hag ,the sacrifice of the horse can only produce another state of introversion1 which is similar to that before the creation of the world4 ,the position of the horse between the two vessels1 which represent the producing and the devouring mother1 hint at the idea of life enclosed in the ovum2 therefore1 the vessels are destined to 8surround0 the horse4 ,that this is actually so the ,brihadranyaka-,upanishad #c3 #c proves3 8#a4 ,from where have the descendants of ,parikshit come1 that ,i ask thee1 ,yjavalkya6 ,from where came the descendants of ,parikshit8 8#b4 ,yjavalkya spake3 #8,he has told thee1 they have come from where all come1 who offer up the sacrificial horse4 ,that is to say1 this world extends so far as two and thirty days of the chariot of the ,gods 7the sun7 reach4 ,this 7world7 surrounds the earth twice around4 ,this earth surrounds the ocean twice around4 ,there is1 as broad as the edge of a razor or as the wing of a fly1 a space between 7the two shells of the egg of the world74 ,these were brought by ,indra as a falcon to the wind3 and the wind took them up into itself and carried them where were the offerers of the sacrificial horse4 ,somewhat like this he spoke 7,gandharva to thee7 and praised the wind4' 8,therefore is the wind the special 7vyashti7 and the wind the universal 7samashti74 ,he1 who knows this1 defends himself from dying again40 ,as this text tells us1 the offerers of the sacrificial horse come in that narrowest fissure between the shells of the egg of the world1 at that place1 where the shells unite and where they are divided4 ,the fissure 7vagina7 in the maternal world soul is designated by ,plato in 8,timaeus0 by 1 the symbol of the cross4 ,indra1 who as a falcon has stolen the soma 7the treasure attainable with difficulty71 brings1 as ,psychopompos1 the souls to the wind1 to the generating pneuma1 which carries them forward to the fissure or vagina1 to the point of union1 to the entrance into the maternal egg4 ,this train of thought of the ,hindoo philosophy briefly and concisely summarizes the sense of innumerable myths2 at the same time it is a striking example of the fact that philosophy is internally nothing else but a refined and sublimated mythology4 ,it is brought to this refined state by the influence of the corrector of reality4#hah ,we have emphasized the fact that in the ,miller drama the horse is the first to die1 as the animal brother of the hero4 7,corresponding to the early death of the half-animal ,eabani1 the brother friend of ,gilgamesh47 ,this sacrificial death recalls the whole category of mythological animal sacrifices4 ,volumes could be filled with parallels1 but we must limit ourselves here to suggestions4 ,the sacrificial animal1 where it has lost the primitive meaning of the simple sacrificial gift1 and has taken a higher religious significance1 stands in a close relation to both the hero and the divinity4 ,the animal represents the god himself2#hai thus the bull#hbj represents ,zagreus1 ,dionysus and ,mithra2 the lamb represents ,christ1#hba etc4 ,as we are aware1 the animal symbols represent the animal libido4 ,the sacrifice of the animal means1 therefore1 the sacrifice of the animal nature4 ,this is most clearly expressed in the religious legend of ,attis4 ,attis is the son lover of the divine mother1 ,agdistis ,cybele4 ,agdistis was characteristically androgynous1#hbb as symbol of the mother-libido1 like the tree2 really a clear indication that the mother-imago has in addition to the significance of the likeness of the real mother the meaning of the mother of humanity1 the libido in general4 ,driven mad by the insanity-breeding mother enamored of him1 he emasculates himself1 and that under a pine tree4 7,the pine tree plays an important rle in his service4 ,every year a pine tree was wreathed about and upon it an image of ,attis was hung1 and then it was cut down1 which represents the castration47 ,the blood1 which spurted to the earth1 was transformed into budding violets4 ,cybele now took this pine tree1 bore it into her cavern and there wept over it4 7,piet47 ,the chthonic mother takes her son with her into the cavern--namely1 into the womb--according to another version4 ,attis was transformed into the pine tree4 ,the tree here has an essentially phallic meaning2 on the contrary1 the attaching of the image of ,attis to the tree refers also to the maternal meaning4 78,to be attached to the mother407 ,in ,ovid 78,metamorphoses10 ,book ,x7 the pine tree is spoken of as follows3 8,grata deum matri1 siquidem ,cybeleius ,attis ,exuit hac hominem1 truncoque induruit illo40#hbc ,the transformation into the pine tree is evidently a burial in the mother1 just as ,osiris was overgrown by the heather4 ,upon the ,attis bas-relief of ,coblenz ,attis appears growing out of a tree1 which is interpreted by ,mannhardt as the 8life-principle0 of vegetation inherent in the tree4 ,it is probably a tree birth1 just as with ,mithra4 7,relief of ,heddernheim47 ,as ,firmicus observes1 in the ,isis and ,osiris cult and also in the cult of the virgin ,persephone1 tree and image had played a rle4#hbd ,dionysus had the surname ,dendrites1 and in ,boeotia he is said to have been called 1 meaning 8in a tree40 7,at the birth of ,dionysus1 ,megaira planted the pine tree on the ,kithairon47 ,the ,pentheus myth bound up with the ,dionysus legend furnishes the remarkable and supplementary counterpart to the death of ,attis1 and the subsequent lamentation4 ,pentheus1#hbe curious to espy the orgies of the ,maenades1 climbed upon a pine tree1 but he was observed by his mother2 the ,maenades cut down the tree1 and ,pentheus1 taken for an animal1 was torn by them in frenzy1#hbf his own mother being the first to rush upon him4 ,in this myth the phallic meaning of the tree 7cutting down1 castration7 and its maternal significance 7mounting and the sacrificial death of the son7 is present2 at the same time the supplementary counterpart to the ,piet is apparent1 the 8terrible mother40 ,the feast of ,attis was celebrated as a lamentation and then as a joy in the spring4 7,good ,friday and ,easter47 ,the priests of ,attis-,cybele worship were often eunuchs1 and were called ,galloi4#hbg ,the archigallus was called ,atys 7,attis74#hbh ,instead of the animal castration1 the priests merely scratched their arms until they bled4 7,arm in place of phallus1 8the twisting of arms407 ,a similar symbolism of the sacrificial impulse is met in the ,mithraic religion1 where essential parts of the mysteries consist in the catching and the subduing of the bull4 ,a parallel figure to ,mithra is the primitive man ,gayomard4 ,he was created together with his bull1 and the two lived for six thousand years in a blissful state4 ,but when the world came into the cycle of the seventh sign of the ,zodiac 7,libra7 the evil principle entered4 ,libra is astrologically the so-called positive domicile of ,venus2 the evil principle1 therefore1 came under the dominion of the goddess of love 7destruction of the sun-hero through the mother-wife--snake1 whore1 etc74 ,as a result1 after thirty years1 ,gayomard and his bull died4 7,the trials of ,zartusht lasted also thirty years2 compare the span of ,christ's life47 ,fifty-five species of grain came from the dead bull1 twelve kinds of salubrious plants1 etc4 ,the sperma of the bull entered into the moon for purification1 but the sperma of ,gayomard entered into the sun4 ,this circumstance possibly suggests a rather feminine meaning of bull4 ,gosh or ,drvpa is the soul of the bull1 and was worshipped as a female divinity4 ,she would not1 at first1 from diffidence1 become the goddess of the herds1 until the coming of ,zarathustra was announced to her as consolation4 ,this has its parallel in the ,hindoo ,purna1 where the coming of ,krishna was promised the earth4 7,a complete analogy to ,christ4#hbi7 ,she1 too1 travels in her chariot1 like ,ardvra1 the goddess of love4 ,the soul of the bull is1 therefore1 decidedly feminine4 ,this myth of ,gayomard repeats only in an altered form the primitive conception of the closed ring of a male-female divinity1 self-begetting and forth-bringing4 ,like the sacrificial bull1 the fire1 the sacrifice of which we have already discussed in ,chapter ,,iii1 has a feminine nature among the ,chinese1 according to the commentaries#hcj of the philosopher ,tschwang-,tse3 8,the spirit of the hearth is called ,ki4 ,he is clad in bright red1 which resembles fire1 and appears as a lovely1 attractive maiden40 ,in the 8,book of ,rites0 it is said3 8,wood is burned in the flames for the spirit of ,au4 ,this sacrifice to ,au is a sacrifice to old departed women40 ,these spirits of the hearth and fire are the souls of departed cooks and1 therefore1 are called 8old women40 ,the kitchen god develops from this pre-,buddhistic tradition and becomes later 7male sex7 the ruler of the family and the mediator between family and god4 ,thus the old feminine fire spirit becomes a species of ,logos4 7,compare with this the remarks in ,chapter ,,iii47 ,from the bull's sperma the progenitors of the cattle came1 as well as two hundred and seventy-two species of useful animals4 ,according to ,mnkhired1 ,gayomard had destroyed the ,dv ,azr1 who was considered the demon of evil appetites4#hca ,in spite of the efforts of ,zarathustra1 this demon remained longest on the earth4 ,he was destroyed at last at the resurrection1 like ,satan in the ,apocalypse of ,john4 ,in another version it is said that ,angromainyus and the serpent were left until the last1 so as to be destroyed by ,ahuramazda himself4 ,according to a surmise by ,kern1 ,zarathustra may mean 8golden-star0 and be identical with ,mithra4 ,mithra's name is connected with neo-,persian ,mihr1 which means 8sun and love40 ,in ,zagreus we see that the bull is also identical with the god2 hence the bull sacrifice is a god sacrifice1 but on a primitive stage4 ,the animal symbol is1 so to speak1 only a part of the hero2 he sacrifices only his animal2 therefore1 symbolically1 renounces only his animal nature4 ,the internal participation in the sacrifice#hcb is expressed excellently in the anguished ecstatic countenance of the bull-slaying ,mithra4 ,he does it willingly and unwillingly#hcc hence the somewhat hysterical expression which has some similarity to the well-known mawkish countenance of the ,crucified of ,guido ,reni4 ,benndorf says3#hcd 8,the features1 which1 especially in the upper portion1 bear an absolutely ideal character1 have an extremely morbid expression40 ,cumont#hce himself says of the facial expression of the ,tauroctonos3 8,the countenance1 which may be seen in the best reproductions1 is that of a young man of an almost feminine beauty2 the head has a quantity of curly hair1 which1 rising up from the forehead1 surrounds him as with a halo2 the head is slightly tilted backwards1 so that the glance is directed towards the heavens1 and the contraction of the brows and the lips give a strange expression of sorrow to the face40#hcf ,the ,ostian head of ,mithra ,tauroctonos1 illustrated in ,cumont1 has1 indeed1 an expression which we recognize in our patients as one of sentimental resignation4 ,sentimentality is repressed brutality4 ,hence the exceedingly sentimental pose1 which had its counterpart in the symbolism of the shepherd and the lamb of contemporaneous ,christianity1 with the addition of infantilism4#hcg ,meanwhile1 it is only his animal nature which the god sacrifices2 that is to say1 his sexuality1#hch always in close analogy to the course of the sun4 ,we have learned in the course of this investigation that the part of the libido which erects religious structures is in the last analysis fixed in the mother1 and really represents that tie through which we are permanently connected with our origin4 ,briefly1 we may designate this amount of libido as 8,mother ,libido40 ,as we have seen1 this libido conceals itself in countless and very heterogeneous symbols1 also in animal images1 no matter whether of masculine or feminine nature--differences of sex are at bottom of a secondary value and psychologically do not play the part which might be expected from a superficial observation4 ,the annual sacrifice of the maiden to the dragon probably represented the most ideal symbolic situation4 ,in order to pacify the anger of the 8terrible mother0 the most beautiful woman was sacrificed as symbol of man's libido4 ,less vivid examples are the sacrifice of the first-born and various valuable domestic animals4 ,a second ideal case is the self-castration in the service of the mother 7,dea ,syria1 etc471 a less obvious form of which is circumcision4 ,by that at least only a portion is sacrificed4#hci ,with these sacrifices1 the object of which in ideal cases is to symbolize the libido drawing away from the mother1 life is symbolically renounced in order to regain it4 ,by the sacrifice man ransoms himself from the fear of death and reconciles the destroying mother4 ,in those later religions1 where the hero1 who in olden times overcomes all evil and death through his labors1 has become the divine chief figure1 he becomes the priestly sacrificer and the regenerator of life4 ,but as the hero is an imaginary figure and his sacrifice is a transcendental mystery1 the significance of which far exceeds the value of an ordinary sacrificial gift1 this deepening of the sacrificial symbolism regressively resumes the idea of the human sacrifice4 ,this is partly due to the preponderance of phantastic additions1 which always take their subject-matter from greater depths1 and partly due to the higher religious occupation of the libido1 which demanded a more complete and equivalent expression4 ,thus the relation between ,mithra and his bull is very close4 ,it is the hero himself in the ,christian mysteries who sacrifices himself voluntarily4 ,the hero1 as we have sufficiently shown1 is the infantile personality longing for the mother1 who as ,mithra sacrifices the wish 7the libido71 and as ,christ gives himself to death both willingly and unwillingly4 ,upon the monuments of the ,mithraic religion we often meet a strange symbol3 a crater 7mixing bowl7 encoiled by a serpent1 sometimes with a lion1 who as antagonist opposes the serpent4#hdj ,it appears as if the two were fighting for the crater4 ,the crater symbolizes1 as we have seen1 the mother1 the serpent the resistance defending her1 and the lion the greatest strength and strongest will4#hda ,the struggle is for the mother4 ,the serpent takes part almost regularly in the ,mithraic sacrifice of the bull1 moving towards the blood flowing from the wound4 ,it seems to follow from that that the life of the bull 7blood7 is sacrificed to the serpent4 ,previously we have pointed out the mutual relationship between serpent and bull1 and found there that the bull symbolizes the living hero1 the shining sun1 but that the serpent symbolizes the dead1 buried or chthonic hero1 the invisible sun4 ,as the hero is in the mother in the state of death1 the serpent is also1 as the symbol of the fear of death1 the sign of the devouring mother4 ,the sacrifice of the bull to the serpent1 therefore1 signifies a willing renunciation of life1 in order to win it from death4 ,therefore1 after the sacrifice of the bull1 wonderful fertility results4 ,the antagonism between serpent and lion over the crater is to be interpreted as a battle over the fruitful mother's womb1 somewhat comparable to the more simple symbolism of the ,tishtriya song1 where the demon ,apaosha1 the black horse1 has possession of the rain lake1 and the white horse1 ,tishtriya1 must banish him from it4 ,death from time to time lays its destroying hand upon life and fertility and the libido disappears1 by entering into the mother1 from whose womb it will be born renewed4 ,it1 therefore1 seems very probable that the significance of the ,mithraic bull sacrifice is also that of the sacrifice of the mother who sends the fear of death4 ,as the contrary of the ,occide moriturus is also intended here1 so is the act of sacrifice an impregnating of the mother2 the chthonic snake demon drinks the blood2 that is to say1 the libido 7sperma7 of the hero committing incest4 ,life is thus immortalized for the hero because1 like the sun1 he generates himself anew4 ,after all the preceding materials1 it can no longer be difficult to recognize in the ,christian mysteries the human sacrifice1 or the sacrifice of the son to the mother4#hdb ,just as ,attis emasculates himself on account of the mother1 so does ,christ himself hang upon the tree of life1#hdc the wood of martyrdom1 the 1#hdd the chthonic mother1 and by that redeems creation from death4 ,by entering again into the mother's womb 7,matuta1 ,piet of ,michelangelo7 he redeems in death the sin in life of the primitive man1 ,adam1 in order symbolically through his deed#hde to procure for the innermost and most hidden meaning of the religious libido its highest satisfaction and most pronounced expression4 ,the martyrdom of ,christ has in ,augustine as well actually the meaning of a ,hierosgamos with the mother 7corresponding to the ,adonis festival1 where ,venus and ,adonis were laid upon the nuptial couch73 8,procedit ,christus quasi sponsus de thalamo suo1 prsagio nuptiarum exiit ad campum sculi2 pervenit usque ad crucis torum 7torus has the meaning of bed1 pillow1 concubine1 bier7 et ibi firmavit ascendendo conjugium3 ubi cum sentiret anhelantem in suspiriis creaturam commercio pietatis se pro conjuge dedit ad pnam et copulavit sibi perpetuo iure matronam40 ,this passage is perfectly clear4 ,a similar death overtakes the ,syrian ,melcarth1 who1 riding upon a sea horse1 was annually burned4 ,among the ,greeks he is called ,melicertes1 and was represented riding upon a dolphin4 ,the dolphin is also the steed of ,arion4 ,we have learned to recognize previously the maternal significance of dolphin1 so that in the death of ,melcarth we can once more recognize the negatively expressed ,hierosgamos with the mother4 7,compare ,frazer 8,golden ,bough10 ,,iv1 p4 #hg47 ,this figurative expression is of the greatest teleological significance4 ,through its symbol it leads that libido which inclines backward into the original1 primitive and impulsive upwards to the spiritual by investing it with a mysterious but fruitful function4 ,it is superfluous to speak of the effect of this symbol upon the unconscious of ,occidental humanity4 ,a glance over history shows what creative forces were released in this symbol4#hdf ,the comparison of the ,mithraic and the ,christian sacrifice plainly shows wherein lies the superiority of the ,christian symbol2 it is the frank admission that not only are the lower wishes to be sacrificed1 but the whole personality4 ,the ,christian symbol demands complete devotion2 it compels a veritable self-sacrifice to a higher purpose1 while the ,sacrificium ,mithriacum1 remaining fixed on a primitive symbolic stage1 is contented with an animal sacrifice4 ,the religious effect of these symbols must be considered as an orientation of the unconscious by means of imitation4 ,in ,miss ,miller's phantasy there is internal compulsion1 in that she passes from the horse sacrifice to the self-sacrifice of the hero4 ,whereas the first symbolizes renunciation of the sexual wishes1 the second has the deeper and ethically more valuable meaning of the sacrifice of the infantile personality4 ,the object of psychoanalysis has frequently been wrongly understood to mean the renunciation or the gratification of the ordinary sexual wish1 while1 in reality1 the problem is the sublimation of the infantile personality1 or1 expressed mythologically1 a sacrifice and rebirth of the infantile hero4#hdg ,in the ,christian mysteries1 however1 the resurrected one becomes a supermundane spirit1 and the invisible kingdom of ,god1 with its mysterious gifts1 are obtained by his believers through the sacrifice of himself on the mother4 ,in psychoanalysis the infantile personality is deprived of its libido fixations in a rational manner2 the libido which is thus set free serves for the building up of a personality matured and adapted to reality1 who does willingly and without complaint everything required by necessity4 7,it is1 so to speak1 the chief endeavor of the infantile personality to struggle against all necessities and to create coercions for itself where none exist in reality47 ,the serpent as an instrument of sacrifice has already been abundantly illustrated4 7,legend of ,st4 ,silvester1 trial of the virgins1 wounding of ,r and ,philoctetes1 symbolism of the lance and arrow47 ,it is the destroying knife2 but1 according to the principle of the 8,occide moriturus0 also the phallus1 the sacrificial act represents a coitus act as well4#hdh ,the religious significance of the serpent as a cave-dwelling1 chthonic animal points to a further thought2 namely1 to the creeping into the mother's womb in the form of a serpent4#hdi ,as the horse is the brother1 so the serpent is the sister of ,chiwantopel4 ,this close relation refers to a fellowship of these animals and their characters with the hero4 ,we know of the horse that1 as a rule1 he is not an animal of fear1 although1 mythologically1 he has at times this meaning4 ,he signifies much more the living1 positive part of the libido1 the striving towards continual renewal1 whereas the serpent1 as a rule1 represents the fear1 the fear of death1#hej and is thought of as the antithesis to the phallus4 ,this antithesis between horse and serpent1 mythologically between bull and serpent1 represents an opposition of the libido within itself1 a striving forwards and a striving backwards at one and the same time4#hea ,it is not only as if the libido might be an irresistible striving forward1 an endless life and will for construction1 such as ,schopenhauer has formulated in his world will1 death and every end being some malignancy or fatality coming from without1 but the libido1 corresponding to the sun1 also wills the destruction of its creation4 ,in the first half of life its will is for growth1 in the second half of life it hints1 softly at first1 and then audibly1 at its will for death4 ,and just as in youth the impulse to unlimited growth often lies under the enveloping covering of a resistance against life1 so also does the will of the old to die frequently lie under the covering of a stubborn resistance against the end4 ,illustration3 ,,priapus ,,and ,,serpent ,this apparent contrast in the nature of the libido is strikingly illustrated by a ,priapic statuette in the antique collection at ,verona4#heb ,priapus smilingly points with his finger to a snake biting off his 8membrum40 ,he carries a basket on his arm1 filled with oblong objects1 probably phalli1 evidently prepared as substitutes4 ,a similar motive is found in the 8,deluge0 of ,rubens 7in the ,munich ,art ,gallery71 where a serpent emasculates a man4 ,this motive explains the meaning of the 8,deluge02 the maternal sea is also the devouring mother4#hec ,the phantasy of the world conflagration1 of the cataclysmic end of the world in general1 is nothing but a mythological projection of a personal individual will for death2 therefore1 ,rubens could represent the essence of the 8,deluge0 phantasy in the emasculation by the serpent2 for the serpent is our own repressed will for the end1 for which we find an explanation only with the greatest difficulty4 ,concerning the symbolism of the serpent in general1 its significance is very dependent upon the time of life and circumstances4 ,the repressed sexuality of youth is symbolized by the serpent1 because the arrival of sexuality puts an end to childhood4 ,to age1 on the contrary1 the serpent signifies the repressed thought of death4 ,with our author it is the insufficiently expressed sexuality which as serpent assumes the rle of sacrificer and delivers the hero over to death and rebirth4 ,as in the beginning of our investigation the hero's name forced us to speak of the symbolism of ,popocatepetl as belonging to the creating part of the human body1 so at the end does the ,miller drama again give us an opportunity of seeing how the volcano assists in the death of the hero and causes him to disappear by means of an earthquake into the depths of the earth4 ,as the volcano gave birth and name to the hero1 so at the end of the day it devours him again4#hed ,we learn from the last words of the hero that his longed-for beloved1 she who alone understands him1 is called ,ja-ni-wa-ma4 ,we find in this name those lisped syllables familiar to us from the early childhood of the hero1 ,hiawatha1 ,wawa1 wama1 mama4 ,the only one who really understands us is the mother4 ,for verstehen1 8to understand0 7,old ,high ,german firstn71 is probably derived from a primitive ,germanic prefix fri1 identical with 1 meaning 8roundabout40 ,the ,old ,high ,german antfristn1 8to interpret10 is considered as identical with firstn4 ,from that results a fundamental significance of the verb verstehen1 8to understand10 as 8standing round about something40#hee ,comprehendere and express a similar idea as the ,german erfassen1 8to grasp1 to comprehend40 ,the thing common to these expressions is the surrounding1 the enfolding4 ,and there is no doubt that there is nothing in the world which so completely enfolds us as the mother4 ,when the neurotic complains that the world has no understanding1 he says indirectly that he misses the mother4 ,paul ,verlaine has expressed this thought most beautifully in his poem1 8,mon ,rve ,familier03 ,my ,familiar ,dream4 8,often ,i have that strange and poignant dream ,of some unknown who meets my flame with flame-- ,who1 with each time1 is never quite the same1 ,yet never wholly different does she seem4 ,she understands me6 ,every fitful gleam ,troubling my heart1 she reads aright somehow3 ,even the sweat upon my pallid brow ,she soothes with tears1 a cool and freshening stream4 8,if she is dark or fair8 ,i do not know-- ,her name8 ,only that it is sweet and low1 ,like those of loved ones who have long since died4 ,her look is like a statue's1 kind and clear2 ,and her calm voice1 distant and dignified1 ,like those hushed voices that ,i loved to hear40 ,,notes ,,part ,i ,,introduction ,footnote #a3 8,science of ,language10 first series1 p4 #be4 ,footnote #b3 8,creative ,evolution40 ,footnote #c3 ,for a more complete presentation of ,jung's views consult his 8,theory of ,psychoanalysis0 in the ,nervous and ,mental ,disease ,monograph ,series1 ,no4 #ai4 ,footnote #d3 ,he is said to have killed himself when he heard that she whom he so passionately adored was his mother4 ,footnote #e3 8,wish ,fulfilment and ,symbolism in ,fairy ,tales40 ,tr4 by ,w4 ,a4 ,white1 ,m4,d4 ,footnote #f3 8,dream and ,myth40 ,deuticke1 ,wien #aiji4 ,footnote #g3 8,the ,myth of the ,birth of the ,hero40 ,footnote #h3 8,die ,symbolik in den ,legenden1 ,mrchen1 ,gebruchen und ,trumen40 ,psychiatrisch4-,neurologische ,wochenschrift1 ,x4 ,jahrgang4 ,footnote #i3 8,on the ,nightmare40 ,amer4 ,journ4 of ,insanity1 #aiaj4 ,footnote #aj3 ,jahrbuch1 #aiaj1 ,pt4 ,,ii4 ,footnote #aa3 8,die ,frmmigkeit des ,grafen ,ludwig von ,zinzendorf4 ,ein psychoanalytischer ,beitrag zur ,kenntnis der religisen ,sublimationprozesse und zur ,erklrung des ,pietismus40 ,deuticke1 ,wien #aiaj4 ,we have a suggestive hint in ,freud's work1 8,eine ,kindheitserinnerung des ,leonardo da ,vinci40 ,deuticke1 ,wien #aiaj4 ,footnote #ab3 ,compare ,rank in ,jahrbuch1 ,pt4 ,,ii1 p4 #dfe4 ,,chapter ,i ,footnote #ac3 ,compare ,liepmann1 8ber ,ideenflucht10 ,halle #aijd2 also ,jung1 8,diagnost4 ,assoc4 ,stud410 p4 #ajc3 8,denken als ,unterordnung unter eine herrschende ,vorstellung02 compare ,ebbinghaus1 8,kultur der ,gegenwart10 p4 #bba4 ,klpe 78,gr4 d4 ,psychologie10 p4 #dfd7 expresses himself in a similar manner3 8,in thinking it is a question of an anticipatory apperception which sometimes governs a greater1 sometimes a smaller circle of individual reproductions1 and is differentiated from accidental motives of reproduction only by the consequence with which all things outside this circle are held back or repressed40 ,footnote #ad3 ,in his 8,psychologia empirica meth4 scientif4 pertract410 etc41 #agcb1 p4 #bc1 ,christian ,wolff says simply and precisely3 8,cogitatio est actus animae quo sibi rerumque aliarum extra se conscia est40 ,footnote #ae3 ,the moment of adaptation is emphasized especially by ,william ,james in his definition of reasoning3 8,let us make this ability to deal with novel data the technical differentia of reasoning4 ,this will sufficiently mark it out from common associative thinking1 and will immediately enable us to say just what peculiarity it contains40 ,footnote #af3 8,thoughts are shadows of our experiences1 always darker1 emptier1 simpler than these10 says ,nietzsche4 ,lotze 78,logik10 p4 #eeb7 expresses himself in regard to this as follows3 8,thought1 left to the logical laws of its movement1 encounters once more at the end of its regularly traversed course the things suppressed or hidden40 ,footnote #ag3 ,compare the remarks of ,baldwin following in text4 ,the eccentric philosopher ,johann ,georg ,hamann 7#agcj-hh7 even places intelligence and speech as identical 7see ,hamann's writings1 pub4 by ,roth1 ,berlin #ahba74 ,with ,nietzsche intelligence fares even worse as 8speech metaphysics0 7,sprachmetaphysik74 ,friedrich ,mauthner goes the furthest in this conception 78,sprache und ,psychologie10 #aija74 ,for him there exists absolutely no thought without speech1 and speaking is thinking4 ,his idea of the 8fetish of the word0 governing in science is worthy of notice4 ,footnote #ah3 ,compare ,kleinpaul3 8,das ,leben der ,sprache10 #c ,bnde4 ,leipzig #ahic4 ,footnote #ai3 8,jardin d'picure10 p4 #hj4 ,footnote #bj3 ,speech is generated by the intellect and in turn generates intellect4 ,footnote #ba3 ,it is difficult to calculate how great is the seductive influence of the primitive word-meaning upon a thought4 8,anything which has even been in consciousness remains as an affective moment in the unconscious10 says ,hermann ,paul 78,prinzipien der ,sprachgeschichte10 #dth ed41 #aiji1 p4 #be74 ,the old word-meanings have an after-effect1 chiefly imperceptible1 8within the dark chamber of the unconscious in the ,soul0 7,paul74 ,j4 ,g4 ,hamann1 mentioned above1 expresses himself unequivocably3 8,metaphysics reduces all catchwords and all figures of speech of our empirical knowledge to empty hieroglyphics and types of ideal relations40 ,it is said that ,kant learned some things from ,hamann4 ,footnote #bb3 8,grundriss der ,psychologie10 p4 #cfe4 ,footnote #bc3 8,lehrbuch der ,psychologie10 ,x1 #bf4 ,footnote #bd3 ,james ,mark ,baldwin3 8,thought and ,things1 or ,genetic ,logic40 ,footnote #be3 ,in this connection ,i must refer to an experiment which ,eberschweiler 7,allgemeine ,zeitschrift fr ,psychiatrie1 #aijh7 has made at my request1 which discloses the remarkable fact that in an association experiment the intra-psychic association is influenced by phonetic considerations 78,untersuchungen ber den ,einfluss der sprachlichen ,komponente auf die ,assoziation10 ,allgemeine ,zeitschrift fr ,psychiatrie1 #aijh74 ,footnote #bf3 ,so at least this form of thought appears to ,consciousness4 ,freud says in this connection 78,the ,interpretation of ,dreams10 tr4 by ,brill1 p4 #dah73 8,it is demonstrably incorrect to state that we abandon ourselves to an aimless course of ideas when we relinquish our reflections1 and allow the unwilled ideas to emerge4 ,it can be shown that we are able to reject only those end-presentations known to us1 and that immediately upon the cessation of these unknown or1 as we inaccurately say1 unconscious end-presentations come into play which now determine the course of the unwilled ideas--a thought without end-presentation cannot be produced through any influence we can exert on our own psychic life40 ,footnote #bg3 8,grundriss der ,psychologie10 p4 #dfd4 ,footnote #bh3 ,behind this assertion stand1 first of all1 experiences taken from the field of the normal4 ,the undirected thinking is very far removed from 8meditation10 and especially so as far as readiness of speech is concerned4 ,in psychological experiments ,i have frequently found that the subjects of the investigation--,i speak only of cultivated and intelligent people1 whom ,i have allowed to indulge in reveries1 apparently unintentionally and without previous instruction--have exhibited affect-expressions which can be registered experimentally4 ,but the basic thought of these1 even with the best of intentions1 they could express only incompletely or even not at all4 ,one meets with an abundance of similar experiences in association experiments and psychoanalysis--indeed1 there is hardly an unconscious complex which has not at some time existed as a phantasy in consciousness4 ,however1 more instructive are the experiences from the domain of psychopathology4 ,but those arising in the field of the hysterias and neuroses1 which are characterized by an overwhelming transference tendency1 are rarer than the experiences in the territory of the introversion type of neuroses and psychoses1 which constitute by far the greater number of the mental derangements1 at least the collected ,schizophrenic group of ,bleuler4 ,as has already been indicated by the term 8introversion10 which ,i briefly introduced in my study1 8,konflikte der kindlichen ,seele10 pp4 #f and #aj1 these neuroses lead to an overpowering autoerotism 7,freud74 ,and here we meet with this unutterable purely phantastic thinking1 which moves in inexpressible symbols and feelings4 ,one gets a slight impression of this when one seeks to examine the paltry and confused expressions of these people4 ,as ,i have frequently observed1 it costs these patients endless trouble and effort to put their phantasies into common human speech4 ,a highly intelligent patient1 who interpreted such a phantasy piece by piece1 often said to me1 8,i know absolutely with what it is concerned1 ,i see and feel everything1 but it is quite impossible for me to find the words to express it40 ,the poetic and religious introversion gives rise to similar experiences2 for example1 ,paul1 in the ,epistle to the ,romans viii3#bf--8;,for we know not what we should pray for as we ought3 but the ,spirit itself maketh intercession with groanings which cannot be uttered40 ,footnote #bi3 ,similarly1 ,james remarks1 8,the great difference1 in fact1 between that simple kind of rational thinking which consists in the concrete objects of past experience merely suggesting each other1 and reason distinctively so called1 is this1 that whilst the empirical thinking is only reproductive1 reasoning is productive40 ,footnote #cj3 ,compare the impressive description of ,petrarch's ascent of ,mt4 ,ventoux1 by ,jacob ,burckhardt 78,die ,kultur der ,renaissance in ,italien10 #ahfi1 p4 #bce73 8,one now awaits a description of the view1 but in vain1 not because the poet is indifferent to it1 but1 on the contrary1 because the impression affects him all too strongly4 ,his entire past life1 with all its follies1 passes before him2 he recalls that it is ten years ago to-day that he1 as a young man1 left ,bologna1 and he turns a yearning glance toward ,italy4 ,he opens a book--#8,confessions of ,st4 ,augustine1' his companion at that time--and his eye falls upon this passage in the tenth chapter3 #8and the people went there and admired the high mountains1 the wide wastes of the sea and the mighty downward rushing streams1 and the ocean and the courses of the stars1 and forgot themselves4' ,his brother1 to whom he reads these words1 cannot comprehend why1 at this point1 he closes the book and is silent40 ,footnote #ca3 ,wundt gives a striking description of the scholastic method in his 8,philosophische ,studien10 ,,xiii1 p4 #cde4 ,the method consists 8first in this1 that one realizes the chief aim of scientific investigation is the discovery of a comprehensive scheme1 firmly established1 and capable of being applied in a uniform manner to the most varied problems2 secondly1 in that one lays an excessive value upon certain general ideas1 and1 consequently1 upon the word-symbols designating these ideas1 wherefore an analysis of word-meanings comes1 in extreme cases1 to be an empty subtlety and splitting of hairs1 instead of an investigation of the real facts from which the ideas are abstracted40 ,footnote #cb3 ,the concluding passage in 8,traumdeutung0 was of prophetic significance1 and has been brilliantly established since then through investigations of the psychoses4 8,in the psychoses these modes of operation of the psychic mechanism1 normally suppressed in the waking state1 again become operative1 and then disclose their inability to satisfy our needs in the outer world40 ,the importance of this position is emphasized by the views of ,pierre ,janet1 developed independently of ,freud1 and which deserve to be mentioned here1 because they add confirmation from an entirely different side1 namely1 the biological4 ,janet makes the distinction in this function of a firmly organized 8inferior0 and 8superior0 part1 conceived of as in a state of continuous transformation4 8,it is really on this superior part of the functions1 on their adaptation to present circumstances1 that the neuroses depend4 ,the neuroses are the disturbances or the checks in the evolution of the functions--the illnesses depending upon the morbid functioning of the organism4 ,these are characterized by an alteration in the superior part of the functions1 in their evolution and in their adaptation to the present moment--to the present state of the exterior world and of the individual1 and also by the absence or deterioration of the old parts of these same functions4 8,in the place of these superior operations there are developed physical1 mental1 and1 above all1 emotional disturbances4 ,this is only the tendency to replace the superior operations by an exaggeration of certain inferior operations1 and especially by gross visceral disturbances0 78,les ,nvroses10 p4 #chc74 ,the old parts are1 indeed1 the inferior parts of the functions1 and these replace1 in a purposeless fashion1 the abortive attempts at adaptation4 ,briefly speaking1 the archaic replaces the recent function which has failed4 ,similar views concerning the nature of neurotic symptoms are expressed by ,claparde as well 78,quelques mots sur la dfinition de l',hystrie10 ,arch4 de ,psychol41 ,i1 ,,vii1 p4 #afi74 ,he understands the hysterogenic mechanism as a 8,tendance la rversion0--as a sort of atavistic manner of reaction4 ,footnote #cc3 ,i am indebted to ,dr4 ,abraham for the following interesting communication3 8,a little girl of three and a half years had been presented with a little brother1 who became the object of the well-known childish jealousy4 ,once she said to her mother1 #8,you are two mammas2 you are my mamma1 and your breast is little brother's mamma4' ,she had just been looking on with great interest at the process of nursing40 ,it is very characteristic of the archaic thinking of the child for the breast to be designated as 8mamma40 ,footnote #cd3 ,compare especially ,freud's thorough investigation of the child in his 8,analyse der ,phobie eines fnfjhrigen ,knaben10 #aiab ,jahrbuch1 ,pt4 ,i4 ,also my study1 8,konflikte der kindlichen ,seele10 #aiab ,jahrbuch1 ,pt4 ,,ii1 p4 #cc4 ,footnote #ce3 8,human1 ,all ,too ,human10 ,vol4 ,,ii1 p4 #bg and on4 ,footnote #cf3 8,sammlung kleiner ,schriften zur ,neurosenlehre10 ,pt4 ,,ii1 p4 #bje4 ,footnote #cg3 8,der ,knstler1 ,anstze zu einer ,sexualpsychologie10 #aijg1 p4 #cf4 ,footnote #ch3 ,compare also ,rank's later book1 8,the ,myth of the ,birth of the ,hero40 ,footnote #ci3 8,wish ,fulfilment and ,symbolism in ,fairy ,tales10 #aijh4 ,footnote #dj3 8,dreams and ,myths40 ,footnote #da3 ,compare with this 8,konflikte der kindlichen ,seele10 p4 #f1 foot4 ,footnote #db3 ,compare ,abraham1 8,dreams and ,myths40 ,new ,york #aiac4 ,the wish for the future is represented as already fulfilled in the past4 ,later1 the childish phantasy is again taken up regressively in order to compensate for the disillusionment of actual life4 ,footnote #dc3 ,rank3 8,the ,myth of the ,birth of the ,hero40 ,footnote #dd3 ,naturally1 it could not be said that because this was an institution in antiquity1 the same would recur in our phantasy1 but rather that in antiquity it was possible for the phantasy so generally present to become an institution4 ,this may be concluded from the peculiar activity of the mind of antiquity4 ,footnote #de3 ,the ,dioscuri married the ,leucippides by theft1 an act which1 according to the ideas of higher antiquity1 belonged to the necessary customs of marriage 7,preller3 8,griechische ,mythologie10 #ahed1 ,pt4 ,,ii1 p4 #fh74 ,footnote #df3 ,see ,s4 ,creuzer3 8,symbolik und ,mythologie10 #ahaa1 ,pt4 ,,iii1 p4 #bde4 ,footnote #dg3 ,compare also the sodomitic phantasies in the 8,metamorphoses0 of ,apuleius4 ,in ,herculaneum1 for example1 corresponding sculptures have been found4 ,footnote #dh3 ,ferrero3 8,les lois psychologiques du symbolisme40 ,footnote #di3 ,with the exception of the fact that the thoughts enter consciousness already in a high state of complexity1 as ,wundt says4 ,footnote #ej3 ,schelling3 8,philosophie der ,mythologie10 ,werke1 ,pt4 ,,ii1 considers the 8preconscious0 as the creative source1 also ,h4 ,fichte 78,psychologie10 ,i1 p4 #ejh7 considers the preconscious region as the place of origin of the real content of dreams4 ,footnote #ea3 ,compare1 in this connection1 ,flournoy3 8,des ,indes la plante ,mars40 ,also ,jung3 8,zur ,psychologie und ,pathologie sogenannter okkulter ,phnomene10 and 8ber die ,psychologie der ,dementia praecox40 ,excellent examples are to be found in ,schreber3 8,denkwrdigkeiten eines ,nervenkranken40 ,mutze1 ,leipzig4 ,footnote #eb3 8,jardin d'picure40 ,footnote #ec3 ,the figure of ,judas acquires a great psychological significance as the priestly sacrificer of the ,lamb of ,god1 who1 by this act1 sacrifices himself at the same time4 7,self-destruction47 ,compare ,pt4 ,,ii of this work4 ,footnote #ed3 ,compare with this the statements of ,drews 78,the ,christ ,myth071 which are so violently combated by the blindness of our time4 ,clear-sighted theologians1 like ,kalthoff 78,entstehung des ,christentums10 #aijd71 present as impersonal a judgment as ,drews4 ,kalthoff says1 8,the sources from which we derive our information concerning the origin of ,christianity are such that in the present state of historical research no historian would undertake the task of writing the biography of an historical ,jesus40 ,ibid41 p4 #aj3 8,to see behind these stories the life of a real historical personage1 would not occur to any man1 if it were not for the influence of rationalistic theology40 ,ibid41 p4 #i3 8,the divine in ,christ1 always considered an inner attribute and one with the human1 leads in a straight line backward from the scholarly man of ,god1 through the ,epistles and ,gospels of the ,new ,testament1 to the ,apocalypse of ,daniel1 in which the theological imprint of the figure of ,christ has arisen4 ,at every single point of this line ,christ shows superhuman traits2 nowhere is ,he that which critical theology wished to make ,him1 simply a natural man1 an historic individual40 ,footnote #ee3 ,compare ,j4 ,burckhardt's letter to ,albert ,brenner 7pub4 by ,hans ,brenner in the ,basle ,jahrbuch1 #aija73 8,i have absolutely nothing stored away for the special interpretation of ,faust4 ,you are well provided with commentaries of all sorts4 ,hark6 let us at once take the whole foolish pack back to the reading-room from whence they have come4 ,what you are destined to find in ,faust1 that you will find by intuition4 ,faust is nothing else than pure and legitimate myth1 a great primitive conception1 so to speak1 in which everyone can divine in his own way his own nature and destiny4 ,allow me to make a comparison3 ,what would the ancient ,greeks have said had a commentator interposed himself between them and the ,oedipus legend8 ,there was a chord of the ,oedipus legend in every ,greek which longed to be touched directly and respond in its own way4 ,and thus it is with the ,german nation and ,faust40 ,footnote #ef3 ,i will not conceal the fact that for a time ,i was in doubt whether ,i dare venture to reveal through analysis the intimate personality which the author1 with a certain unselfish scientific interest1 has exposed to public view4 ,yet it seemed to me that the writer would possess an understanding deeper than any objections of my critics4 ,there is always some risk when one exposes one's self to the world4 ,the absence of any personal relation with ,miss ,miller permits me free speech1 and also exempts me from those considerations due woman which are prejudicial to conclusions4 ,the person of the author is on that account just as shadowy to me as are her phantasies2 and1 like ,odysseus1 ,i have tried to let this phantom drink only enough blood to enable it to speak1 and in so doing betray some of the secrets of the inner life4 ,i have not undertaken this analysis1 for which the author owes me but little thanks1 for the pleasure of revealing private and intimate matters1 with the accompanying embarrassment of publicity1 but because ,i wished to show the secret of the individual as one common to all4 ,,chapter ,,ii ,footnote #eg3 ,a very beautiful example of this is found in ,c4 ,a4 ,bernoulli3 8,franz ,overbeck und ,friedrich ,nietzsche4 ,eine ,freundschaft10 #aijh 7,pt4 ,i1 p4 #gb74 ,this author depicts ,nietzsche's behavior in ,basle society3 8,once at a dinner he said to the young lady at his side1 #8,i dreamed a short time ago that the skin of my hand1 which lay before me on the table1 suddenly became like glass1 shiny and transparent1 through which ,i saw distinctly the bones and the tissues and the play of the muscles4 ,all at once ,i saw a toad sitting on my hand and at the same time ,i felt an irresistible compulsion to swallow the beast4 ,i overcame my terrible aversion and gulped it down4' ,the young lady laughed4 #8,and do you laugh at that8' ,nietzsche asked1 his deep eyes fixed on his companion1 half questioning1 half sorrowful4 ,the young lady knew intuitively that she did not wholly understand that an oracle had spoken to her in the form of an allegory and that ,nietzsche had revealed to her a glimpse into the dark abyss of his inner self40 ,on page #aff ,bernoulli continues as follows3 8,one can perhaps see1 behind that harmless pleasure of faultless exactness in dress1 a dread of contamination arising from some mysterious and tormenting disgust40 ,nietzsche went to ,basle when he was very young2 he was then just at the age when other young people are contemplating marriage4 ,seated next to a young woman1 he tells her that something terrible and disgusting is taking place in his transparent hand1 something which he must take completely into his body4 ,we know what illness caused the premature ending of ,nietzsche's life4 ,it was precisely this which he would tell the young lady1 and her laughter was indeed discordant4 ,footnote #eh3 ,a whole series of psychoanalytic experiences could easily be produced here to illustrate this statement4 ,footnote #ei3 ,ferenczi3 8,introjektion und bertragung10 ,jahrbuch1 ,pt4 ,i 7#aiab74 ,,chapter ,,iii ,footnote #fj3 ,the choice of words and comparisons is always significant4 ,a psychology of travels and the unconscious forces co-operating with them is yet to be written4 ,footnote #fa3 ,this mental disturbance had until recently the very unfortunate designation1 ,dementia ,praecox1 given by ,kraepelin4 ,it is extremely unfortunate that this malady should have been discovered by the psychiatrists1 for its apparently bad prognosis is due to this circumstance4 ,dementia praecox is synonymous with therapeutic hopelessness4 ,how would hysteria appear if judged from the standpoint of psychiatry6 ,the psychiatrist naturally sees in the institutions only the worst cases of dementia praecox1 and as a consequence of his therapeutic helplessness he must be a pessimist4 ,how deplorable would tuberculosis appear if the physician of an asylum for the incurable described the nosology of this disease6 ,just as little as the chronic cases of hysteria1 which gradually degenerate in insane asylums1 are characteristic of real hysteria1 just so little are the cases of dementia praecox in asylums characteristic of those early forms so frequent in general practice1 and which ,janet has described under the name of ,psychasthenia4 ,these cases fall under ,bleuler's description of ,schizophrenia1 a name which connotes a psychological fact1 and might easily be compared with similar facts in hysteria4 ,the term which ,i use in my private work for these conditions is ,introversion ,neurosis1 by which1 in my opinion1 the most important characteristic of the condition is given1 namely1 the predominance of introversion over transference1 which latter is the characteristic feature of hysteria4 ,in my 8,psychology of ,dementia ,praecox0 ,i have not made any study of the relationship of the ,psychasthenia of ,janet4 ,subsequent experience with ,dementia ,praecox1 and particularly the study of ,psychasthenia in ,paris1 have demonstrated to me the essential relationship of ,janet's group with the ,introversion ,neuroses 7the ,schizophrenia of ,bleuler74 ,footnote #fb3 ,compare the similar views in my article1 8ber die ,psychologie der ,dementia praecox10 ,halle #aijg2 and 8,inhalt der ,psychose10 ,deuticke1 ,wien #aijh4 ,also ,abraham3 8,die psychosexuellen ,differenzen der ,hysterie und der ,dementia praecox10 ,zentralblatt fr ,nervenheilkunde und ,psychiatrie1 #aijh4 ,this author1 in support of ,freud1 defines the chief characteristic of dementia praecox as ,autoerotism1 which as ,i have asserted is only one of the results of ,introversion4 ,footnote #fc3 ,freud1 to whom ,i am indebted for an essential part of this view1 also speaks of 8,heilungsversuch10 the attempt toward cure1 the search for health4 ,footnote #fd3 ,miss ,miller's publication gives no hint of any knowledge of psychoanalysis4 ,footnote #fe3 ,here ,i purposely give preference to the term 8,imago0 rather than to the expression 8,complex10 in order1 by the choice of terminology1 to invest this psychological condition1 which ,i include under 8,imago10 with living independence in the psychical hierarchy1 that is to say1 with that autonomy which1 from a large experience1 ,i have claimed as the essential peculiarity of the emotional complex4 7,compare 8,the ,psychology of ,dementia ,praecox407 ,my critics1 ,isserlin especially1 have seen in this view a return to medieval psychology1 and they have1 therefore1 rejected it utterly4 ,this 8return0 took place on my part consciously and intentionally because the phantastic1 projected psychology of ancient and modern superstition1 especially demonology1 furnishes exhaustive evidence for this point of view4 ,particularly interesting insight and confirmation is given us by the insane ,schreber in an autobiography 78,denkwrdigkeiten eines ,nervenkranken10 ,mutze1 ,leipzig71 where he has given complete expression to the doctrine of autonomy4 8,imago0 has a significance similar on the one hand to the psychologically conceived creation in ,spitteler's novel 8,imago10 and upon the other hand to the ancient religious conception of 8imagines et lares40 ,footnote #ff3 ,compare my article1 8,die ,bedeutung des ,vaters fr das ,schicksal des ,einzelnen40 ,footnote #fg3 ,as is well known1 ,anaxagoras developed the conception that the living primal power 7,urpotenz7 of 7mind7 imparts movement1 as if by a blast of wind1 to the dead primal power 7,urpotenz7 of matter4 ,there is naturally no mention of sound4 ,this 1 which is very similar to the later conception of ,philo1 the of the ,gnostics and the ,pauline 7spirit7 as well as to the of the contemporary ,christian theologians1 has rather the old mythological significance of the fructifying breath of the winds1 which impregnated the mares of ,lusitania1 and the ,egyptian vultures4 ,the animation of ,adam and the impregnation of the ,mother of ,god by the are produced in a similar manner4 ,the infantile incest phantasy of one of my patients reads3 8the father covered her face with his hands and blew into her open mouth40 ,footnote #fh3 ,haydn's 8,creation0 might be meant4 ,footnote #fi3 ,see ,job xvi3 #a-aa4 ,footnote #gj3 ,i recall the case of a young insane girl who continually imagined that her innocence was suspected1 from which thought she would not allow herself to be dissuaded4 ,gradually there developed out of her defensive attitude a correspondingly energetic positive erotomania4 ,footnote #ga3 ,compare the preceding footnote with the text of ,miss ,miller's4 ,footnote #gb3 ,the case is published in 8,zur ,psychologie und ,pathologie sogenannter okkulter ,phnomene40 ,mutze1 ,leipzig #aijb4 ,footnote #gc3 ,compare ,freud's 8,analyse der ,phobie eines fnfjhrigen ,knaben10 ,jahrbuch1 ,vol4 ,i1 #ast half2 also ,jung3 8,konflikte der kindlichen ,seele10 ,jahrbuch1 ,,ii1 ,vol4 ,i4 ,footnote #gd3 ,others do not make use of this step1 but are directly carried away by ,eros4 ,footnote #ge3 ,the heaven above1 the heaven below1 the sky above1 the sky below1 all things above1 all things below1 decline and rise4 ,footnote #gf3 8,la sagesse et la destine40 ,footnote #gg3 ,this time ,i shall hardly be spared the reproach of mysticism4 ,but perhaps the facts should be further considered2 doubtless the unconscious contains material which does not rise to the threshold of consciousness4 ,the analysis dissolves these combinations into their historical determinants1 for it is one of the essential tasks of analysis to render impotent by dissolution the content of the complexes competing with the proper conduct of life4 ,psychoanalysis works backwards like the science of history4 ,just as the largest part of the past is so far removed that it is not reached by history1 so too the greater part of the unconscious determinants is unreachable4 ,history1 however1 knows nothing of two kinds of things1 that which is hidden in the past and that which is hidden in the future4 ,both perhaps might be attained with a certain probability2 the first as a postulate1 the second as an historical prognosis4 ,in so far as to-morrow is already contained in to-day1 and all the threads of the future are in place1 so a more profound knowledge of the past might render possible a more or less far-reaching and certain knowledge of the future4 ,let us transfer this reasoning1 as ,kant has already done1 to psychology4 ,then necessarily we must come to the same result4 ,just as traces of memory long since fallen below the threshold of consciousness are accessible in the unconscious1 so too there are certain very fine subliminal combinations of the future1 which are of the greatest significance for future happenings in so far as the future is conditioned by our own psychology4 ,but just so little as the science of history concerns itself with the combinations for the future1 which is the function of politics1 so little1 also1 are the psychological combinations for the future the object of analysis2 they would be much more the object of an infinitely refined psychological synthesis1 which attempts to follow the natural current of the libido4 ,this we cannot do1 but possibly this might happen in the unconscious1 and it appears as if from time to time1 in certain cases1 significant fragments of this process come to light1 at least in dreams4 ,from this comes the prophetic significance of the dream long claimed by superstition4 ,the aversion of the scientific man of to-day to this type of thinking1 hardly to be called phantastic1 is merely an overcompensation to the very ancient and all too great inclination of mankind to believe in prophesies and superstitions4 ,footnote #gh3 ,dreams seem to remain spontaneously in the memory just so long as they give a correct rsum of the psychologic situation of the individual4 ,footnote #gi3 ,how paltry are the intrinsic ensemble and the detail of the erotic experience1 is shown by this frequently varied love song which ,i quote in its epirotic form3 ,,epirotic ,,love ,,song 7,zeitschrift des ,vereines fr ,volkskunde1 ,,xii1 p4 #aei47 ,o ,maiden1 when we kissed1 then it was night2 who saw us8 ,a night ,star saw us1 and the moon1 ,and it leaned downward to the sea1 and gave it the tidings1 ,then the ,sea told the rudder1 the rudder told the sailor1 ,the sailor put it into song1 then the neighbor heard it1 ,then the priest heard it and told my mother1 ,from her the father heard it1 he got in a burning anger1 ,they quarrelled with me and commanded me and they have forbidden me ,ever to go to the door1 ever to go to the window4 ,and yet ,i will go to the window as if to my flowers1 ,and never will ,i rest till my beloved is mine4 ,footnote #hj3 ,job xli3 #ac 7,leviathan74 8#ba4 ,his breath kindleth coals1 and a flame goeth out of his mouth4 8#bb4 ,in his neck remaineth strength1 and sorrow is turned into joy before him4 8#bd4 ,his heart is as firm as a stone2 yea1 as hard as a piece of the nether millstone4 8#be4 ,when he raiseth up himself1 the mighty are afraid3 by reason of breakings they purify themselves4 8#cc4 ,upon earth there is not his like who is made without fear4 8#cd4 ,he beholdeth all high things3 he is a king over all the children of pride40 ,chapter xlii4 8#a4 ,then ,job answered the ,lord1 and said1 8#b4 ,i know that thou canst do everything1 and that no thought can be withholden from thee40 ,footnote #ha3 ,the theriomorphic attributes are lacking in the ,christian religion except as remnants1 such as the ,dove1 the ,fish and the ,lamb4 ,the latter is also represented as a ,ram in the drawings in the ,catacombs4 ,here belong the animals associated with the ,evangelists which particularly need historical explanation4 ,the ,eagle and the ,lion were definite degrees of initiation in the ,mithraic mysteries4 ,the worshippers of ,dionysus called themselves because the god was represented as a bull2 likewise the of ,artemis1 conceived of as a she-bear4 ,the ,angel might correspond to the of the ,mithras mysteries4 ,it is indeed an exquisite invention of the ,christian phantasy that the animal coupled with ,st4 ,anthony is the pig1 for the good saint was one of those who were subjected to the devil's most evil temptations4 ,footnote #hb3 ,compare ,pfister's notable article3 8,die ,frmmigkeit des ,grafen ,ludwig von ,zinzendorf40 ,wien #aiaj4 ,footnote #hc3 ,the ,book of ,job1 originating at a later period under non-,jewish influences1 is a striking presentation of individual projection psychology4 ,footnote #hd3 8,if we say we have no sin1 we deceive ourselves1 and the truth is not in us0 7,i ,john i3 #h74 ,footnote #he3 8,surely he has borne our griefs and carried our sorrows0 7,isaiah liii3 #d74 ,footnote #hf3 8,bear ye one another's burdens0 7,galatians vi3 #b74 ,footnote #hg3 ,god is ,love1 corresponding to the platonic 8,eros0 which unites humanity with the transcendental4 ,footnote #hh3 ,compare ,reitzenstein 78,die hellenistischen ,mysterienreligionen10 ,leipzig and ,berlin #aiaj1 p4 #bj73 8,among the various forms with which a primitive people have represented the highest religious consecration1 union with ,god1 belongs necessarily that of the sexual union1 in which man attributes to his semen the innermost nature and power of ,god4 ,that which was in the first instance wholly a sensual act becomes in the most widely separated places1 independently1 a sacred act1 in which the god is represented by a human deputy or his symbol the ,phallus40 ,footnote #hi3 ,take as an example among many others the striking psychologic description of the fate of ,alypius1 in the 8,confessions0 of ,st4 ,augustine 7,bk4 ,,vi1 ,ch4 #g73 8,only the moral iniquity of ,carthage1 expressed in the absolute wildness of its worthless spectacles1 had drawn him down into the whirlpool of this misery4 ,augustine1 at that time a teacher of ,logic1 through his wisdom had converted ,alypius4 ,he rose up after those words from the depths of the mire1 into which he had willingly let himself be submerged1 and which had blinded him with fatal pleasure4 ,he stripped the filth from off his soul with courageous abstemiousness4 ,all the snares of the ,hippodrome no longer perplexed him4 ,thereupon ,alypius went to ,rome in order to study law2 there he became a backslider4 ,he was transported to an unbelievable degree by an unfortunate passion for gladiatorial shows4 ,although in the beginning he abominated and cursed these shows1 one evening some of his friends and fellow-students1 whom he met after they had dined1 in spite of his passionate refusals and the exertion of all the power of his resistance1 dragged him with friendly violence to the ,amphitheatre on the occasion of a cruel and murderous exhibition4 ,at the time he said to them1 #8,if you drag my body to that place and hold it there1 can you turn my mind and my eyes to that spectacle8' ,in spite of his supplications they dragged him with them1 eager to know if he would be able to resist the spectacle4 ,when they arrived they sat down where place was still left1 and all glowed with inhuman delight4 ,he closed his eyes and forbade his soul to expose itself to such danger4 ,o1 if he had also stopped up his ears6 ,when some one fell in combat and all the people set up a mighty shout1 he stifled his curiosity and prepared proudly to scorn the sight1 confident that he could view the spectacle if he so desired4 ,and his soul was overcome with terrible wounds1 like the wounds of the body which he desired to see1 and souls more miserable than the one whose fall had caused the outcry1 which pressing through his ears1 had opened his eyes1 so that his weakness had been bared4 ,through this he could be struck and thrown down1 for he had the feeling of confidence more than strength1 and he was the weaker because he trusted himself to this and not to ,thee4 ,when he saw the blood1 then at the same time he drew in the desire for blood1 and no longer turned away but directed his looks thither4 ,the fury took possession of him and yet he did not know it2 he took delight in the wicked combat and was intoxicated by the bloody pleasure4 ,now he was no longer the same as when he had come1 and he was the true accomplice of those who first had dragged him there4 ,what more is there to say8 ,he saw1 he cried out1 he was inflamed1 and he carried away with him the insane longing1 which enticed him again to return1 not only in the company of those who first had dragged him with them1 but going ahead of all and leading others40 ,footnote #ij3 ,destiny4 ,footnote #ia3 ,compare the prayer of the so-called ,mithraic ,liturgy 7pub4 by ,dieterich74 ,there1 characteristic places are to be found1 such for instance as3 7,the human soul force which ,i1 weighed down by guilt1 would again attain1 because of the present bitter need oppressing me71 7,on account of the oppressing bitter and inexorable need74 ,from the speech of the ,high ,priest 7,apuleius3 8,metamorphoses10 lib4 ,,xi1 #bdh7 a similar train of thought may be gathered4 ,the young philosopher ,lucius was changed into an ass1 that continuously rutting animal which ,isis hated4 ,later he was released from the enchantment and initiated into the mysteries of ,isis4 ,when he was freed from the spell the priest speaks as follows3 8,lubrico virentis aetatulae1 ad serviles delapsus voluptates1 curiositatis improsperae sinistrum praemium reportasti4--,nam in eos1 quorum sibi vitas servitium ,deae nostrae majestas vindicavit1 non habet locum casus infestus--in tutelam jam receptus es ,fortunae1 sed videntis0 7,but falling into the slavery of pleasure1 in the wantonness of buxom youth1 you have reaped the inauspicious reward of your ill-fated curiosity--for direful calamity has no power over those whose lives the majesty of our ,goddess has claimed for her own service4--,you are now received under the guardianship of fortune1 but of a fortune who can see74 ,in the prayer to the ,queen of ,heaven1 ,isis1 ,lucius says3 8,qua fatorum etiam inextricabiliter contorta retractas licia et ,fortunae tempestates mitigas1 et stellarum noxios meatus cohibes0 7,by which thou dost unravel the inextricably entangled threads of the fates1 and dost assuage the tempests of fortune and restrain the malignant influences of the stars74--,generally it was the purpose of the rite to destroy the 8evil compulsion of the star0 by magic power4 ,the power of fate makes itself felt unpleasantly only when everything goes against our will2 that is to say when we no longer find ourselves in harmony with ourselves4 ,as ,i endeavored to show in my article1 8,die ,bedeutung des ,vaters10 etc41 the most dangerous power of fate lies in the infantile libido fixation1 localized in the unconscious4 ,the power of fate reveals itself at closer range as a compulsion of the libido2 wherefore ,maeterlinck justly says that a ,socrates could not possibly be a tragic hero of the type of ,hamlet4 ,in accordance with this conception the ancients had already placed 7destiny7 in relation to 8,primal ,light10 or 8,primal ,fire40 ,in the ,stoic conception of the primal cause1 the warmth spread everywhere1 which has created everything and which is therefore ,destiny4 7,compare ,cumont3 8,mysterien des ,mithra10 p4 #hc47 ,this warmth is1 as will later be shown1 a symbol of the libido4 ,another conception of the ,ananke 7necessity7 is1 according to the ,book of ,zoroaster1 7concerning nature71 that the air as wind had once a connection with fertility4 ,i am indebted to ,rev4 ,dr4 ,keller of ,zurich for calling my attention to ,bergson's conception of the 8dure cratrice40 ,footnote #ib3 ,power for putting in motion4 ,footnote #ic3 ,schiller says in 8,wallenstein03 8,in your breast lie the constellations of your fate40 8,our fates are the result of our personality10 says ,emerson in his 8,essays40 ,compare with this my remarks in 8,die ,bedeutung des ,vaters40 ,footnote #id3 ,the ascent to the 8,idea0 is described with unusual beauty in ,augustine 7,bk4 ,x1 ,ch4 #h74 ,the beginning of ,ch4 #h reads3 8,i will raise myself over this force of my nature1 step by step ascending to ,him who has made me4 ,i will come to the fields and the spacious palaces of my memory40 ,footnote #ie3 ,the followers of ,mithra also called themselves ,brothers4 ,in philosophical speech ,mithra was ,logos emanating from ,god4 7,cumont3 8,myst4 des ,mithra10 p4 #ajb47 ,besides the followers of ,mithra there existed many ,brotherhoods which were called ,thiasai and probably were the organizations from which the ,church developed later4 7,a4 ,kalthoff3 8,die ,entstehung des ,christentums407 ,footnote #if3 ,augustine1 who stood in close relation to that period of transition not only in point of time but also intellectually1 writes in his 8,confessions0 7,bk4 ,,vi1 ,ch4 #af73 8,nor did ,i1 unhappy1 consider from what source it sprung1 that even on these things1 foul as they were1 ,i with pleasure discoursed with my carnal pleasures4 ,and yet these friends ,i loved for themselves only1 and friends2 nor could ,i1 even according to the notions ,i then had of happiness1 be happy without friends1 amid what abundance soever of ,i felt that ,i was beloved of them for myself only4 ,o1 crooked paths6 ,woe to the audacious soul1 which hoped1 by forsaking ,thee1 to gain some better thing6 ,turned it hath1 and turned again1 upon back1 sides1 and belly1 yet all was painful1 and ,thou alone rest60 7,trans4 by ,pusey47 ,it is not only an unpsychologic but also an unscientific method of procedure to characterize offhand such effects of religion as suggestion4 ,such things are to be taken seriously as the expression of the deepest psychologic need4 ,footnote #ig3 ,both religions teach a pronounced ascetic morality1 but at the same time a morality of action4 ,the last is true also of ,mithracism4 ,cumont says that ,mithracism owed its success to the value of its morale3 8,this stimulated to action in an extraordinary degree0 78,myst4 des ,mithra074 ,the followers of ,mithra formed a 8sacred legion0 for battle against evil1 and among them were virgins 7nuns7 and continents 7ascetics74 ,whether these brotherhoods had another meaning--that is1 an economic-communistic one--is something ,i will not discuss now4 ,here only the religious-psychologic aspects interest us4 ,both religions have in common the idea of the divine sacrifice4 ,just as ,christ sacrificed himself as the ,lamb of ,god1 so did ,mithra sacrifice his ,bull4 ,this sacrifice in both religions is the heart of the ,mysteries4 ,the sacrificial death of ,christ means the salvation of the world2 from the sacrifice of the bull of ,mithra the entire creation springs4 ,footnote #ih3 ,this analytic perception of the roots of the ,mystery ,religions is necessarily one-sided1 just as is the analysis of the basis of the religious poem4 ,in order to understand the actual causes of the repression in ,miss ,miller one must delve into the moral history of the present2 just as one is obliged to seek in the ancient moral and economic history the actual causes of repression which have given rise to the ,mystery cults4 ,this investigation has been brilliantly carried out by ,kalthoff4 7,see his book1 8,die ,entstehung des ,christentums10 ,leipzig #aijd47 ,i also refer especially to ,pohlmann's 8,geschichte des antiken ,kommunismus und ,sozialismus02 also to ,bcher3 8,die ,aufstnde der unfreien ,arbeiter #adc bis #abi v4 ,chr410 #ahgd4 ,the other cause of the enormous introversion of the libido in antiquity is probably to be found in the fact that an unbelievably large part of the people suffered in the wretched state of slavery4 ,it is inevitable that finally those who bask in good fortune would be infected in the mysterious manner of the unconscious1 by the deep sorrow and still deeper misery of their brothers1 through which some were driven into orgiastic furies4 ,others1 however1 the better ones1 sank into that strange world-weariness and satiety of the intellectuals of that time4 ,thus from two sources the great introversion was made possible4 ,footnote #ii3 ,compare ,freud3 8,the ,interpretation of the ,dream40 ,footnote #ajj3 ,compare ,freud3 8,sublimation10 in 8,three ,contributions to the ,sexual ,theory40 ,footnote #aja3 ,in a manner which is closely related to my thought1 ,kalthoff 78,entstehung des ,christentums07 understands the secularizing of the religious interest as a new incarnation of the 7word74 ,he says3 8,the profound grasp of the soul of nature evidenced in modern painting and poetry1 the living intuitive feeling which even science in its most austere works can no longer do without1 enables us easily to understand how the ,logos of ,greek philosophy which assigned its place in the world to the old ,christ type1 clothed in its world-to-come significance celebrated a new incarnation40 ,footnote #ajb3 ,it seems1 on account of the isolation of the cult1 that this fact was the cause of its ruin as well1 because the eyes of that time were blinded to the beauty of nature4 ,augustine 7,bk4 ,x1 ,ch4 #f7 very justly remarks3 8,but they men were themselves undone through love for her creation40 ,footnote #ajc3 ,augustine 7ibid473 8,but what do ,i love when ,i love ,thee1 ,oh ,god8 ,not the bodily form1 nor the earthly sweetness1 nor the splendor of the light1 so dear to these eyes2 nor the sweet melodies of the richly varied songs2 not the flowers and the sweet scented ointments and spices of lovely fragrance2 not manna and honey2 not the limbs of the body whose embraces are pleasant to the flesh4 ,i do not love these when ,i love my ,god1 and yet the light1 the voice1 the fragrance1 the food1 the embrace of my inner man2 when these shine into my soul1 which no space contains1 which no time takes away1 where there is a fragrance which the wind does not blow away1 where there is a taste which no gluttony diminishes and where harmony abides which no satiety can remove--that is what ,i love1 when ,i love my ,god40 7,perhaps a model for ,zarathustra3 8,die sieben ,siegel10 ,nietzsche's works1 ,,vi1 p4 #cc ff47 ,footnote #ajd3 ,cumont3 8,die ,mysterien des ,mithra4 ,ein ,beitrag zur ,religionsgeschichte der rmischen ,kaiserzeit40 bersetzt von ,gehrich1 ,leipzig #aijc1 p4 #aji4 ,footnote #aje3 #dast ,letter to ,lucilius4 ,footnote #ajf3 ,ibid4 ,,chapter ,,iv ,footnote #ajg3 ,complexes are apt to be of the greatest stability1 although their outward forms of manifestation change kaleidoscopically4 ,a large number of experimental studies have entirely convinced me of this fact4 ,footnote #ajh3 ,julian the ,apostate made the last1 unsuccessful attempt to cause the triumph of ,mithracism over ,christianity4 ,footnote #aji3 ,this solution of the libido problem was brought about in a similar manner by the flight from the world during the first ,christian century4 7,the cities of the ,anchorites in the deserts of the ,orient47 ,people mortified themselves in order to become spiritual and thus escape the extreme brutality of the decadent ,roman civilization4 ,asceticism is forced sublimation1 and is always to be found where the animal impulses are still so strong that they must be violently exterminated4 ,the masked self-murder of the ascetic needs no further biologic proof4 ,chamberlain 78,foundations of the ,nineteenth ,century07 sees in the problem a biologic suicide because of the enormous amount of illegitimacy among ,mediterranean peoples at that time4 ,i believe that illegitimacy tends rather to mediocrity and to living for pleasure4 ,it appears after all that there were1 at that time1 fine and noble people who1 disgusted with the frightful chaos of that period which was merely an expression of the disruption of the individual1 put an end to their lives1 and thus caused the death of the old civilization with its endless wickedness4 ,footnote #aaj3 8,the last age of ,cumean prophecy has come already6 ,over again the great series of the ages commences3 ,now too returns the ,virgin1 return the ,saturnian kingdoms2 ,now at length a new progeny is sent down from high ,heaven4 ,only1 chaste ,lucina1 to the boy at his birth be propitious1 ,in whose time first the age of iron shall discontinue1 ,and in the whole world a golden age arise3 now rules thy ,apollo4 8,under thy guidance1 if any traces of our guilt continue1 ,rendered harmless1 they shall set the earth free from fear forever1 ,he shall partake of the life of the gods1 and he shall see ,heroes mingled with gods1 and he too shall be seen by them4 ,and he shall rule a peaceful world with his father's virtues40 ,footnote #aaa3 7,justice71 daughter of ,zeus and ,themis1 who1 after the ,golden ,age1 forsook the degenerate earth4 ,footnote #aab3 ,thanks to this eclogue1 ,virgil later attained the honor of being a semi-,christian poet4 ,to this he owes his position as guide to ,dante4 ,footnote #aac3 ,both are represented not only as ,christian1 but also as ,pagan4 ,essener and ,therapeuten were quasi orders of the ,anchorites living in the desert4 ,probably1 as1 for instance1 may be learned from ,apuleius 78,metamorphoses10 lib4 ,,xi71 there existed small settlements of mystics or consecrated ones around the sacred shrines of ,isis and ,mithra4 ,sexual abstinence and celibacy were also known4 ,footnote #aad3 8,below the hills1 a marshy plain ,infects what ,i so long have been retrieving3 ,this stagnant pool likewise to drain ,were now my latest and my best achieving4 ,to many millions following let me furnish soil40 ,the analogy of this expression with the quotation above is striking4 ,footnote #aae3 ,compare ,breuer and ,freud3 8,studien ber ,hysterie02 also ,bleuler3 8,die ,psychoanalyse ,freuds10 ,jahrbuch1 #aiaj1 ,vol4 ,,ii1 #bnd half4 ,footnote #aaf3 ,faust 7in suicide monologue73 8,out on the open ocean speeds my dreaming6 ,the glassy flood before my feet is gleaming6 ,a new day beckons to a newer shore6 ,a fiery chariot1 borne on buoyant pinions1 ,sweeps near me now2 ,i soon shall ready be ,to pierce the ether's high1 unknown dominions1 ,to reach new spheres of pure activity6 ,this godlike rapture1 this supreme existence ,do ,i1 but now a worm1 deserve to track8 ,yes1 resolute to reach some brighter distance2 ,on ,earth's fair sun ,i turn my back6 ,ah1 that no wing can lift me from the soil1 ,upon its tract to follow1 follow soaring6 ,then would ,i see eternal ,evening gild ,the silent world beneath me glowing4 ,and now before mine eyes expands the ocean1 ,with all its bays in shining sleep6 ,the new-born impulse fires my mind1 ,i hasten on1 his beams eternal drinking40 ,we see it is the same longing and the same sun4 ,footnote #aag3 ,compare ,jung3 8,diagnost4 ,assoc4 ,stud402 also 8,the ,psychology of ,dementia ,praecox10 ,chs4 ,,ii and ,,iii4 ,footnote #aah3 ,according to the ,christian conception ,god is ,love4 ,footnote #aai3 ,apuleius 78,met410 lib4 ,,xi1 #beg73 8,at manu dextera gerebam flammis adultam facem3 et caput decora corona cinxerat palmae candidae foliis in modum radiorum prosistentibus4 ,sic ad instar solis exornato et in vicem simulacri constituto0 7,then in my right hand ,i carried a burning torch2 while a graceful chaplet encircled my head1 the shining leaves of the palm tree projecting from it like rays of light4 ,thus arrayed like the sun1 and placed so as to resemble a statue74 ,footnote #abj3 ,the parallel in the ,christian mysteries is the crowning with the crown of thorns1 the exhibition and mocking of the ,savior4 ,footnote #aba3 ,sacred word4 ,footnote #abb3 ,i am a star wandering about with you1 and flaming up from the depths4 ,footnote #abc3 ,in the same way the ,sassanian ,kings called themselves 8,brothers of the ,sun and of the ,moon40 ,in ,egypt the soul of every ruler was a reduplication of the ,sun ,horus1 an incarnation of the sun4 ,footnote #abd3 8,the rising at day out of the ,underworld40 ,erman3 8,aegypten10 p4 #dji4 ,footnote #abe3 ,compare the coronation above4 ,feather1 a symbol of power4 ,feather crown1 a crown of rays1 halo4 ,crowning1 as such1 is an identification with the sun4 ,for example1 the spiked crown upon the ,roman coins made its appearance at the time when the ,csars were identified with ,sol invictus 78,solis invicti comes074 ,the halo is the same1 that is to say1 an image of the sun1 just as is the tonsure4 ,the priests of ,isis had smooth-shaven heads like stars4 7,see ,apuleius1 8,metamorphoses407 ,footnote #abf3 ,compare with this my statements in 8ber die ,bedeutung des ,vaters fr das ,schicksal des ,einzelnen40 ,deuticke1 ,wien4 ,footnote #abg3 ,in the text of the so-called ,mithra ,liturgy are these lines3 8 -- 0 7,i am a star wandering about with you and flaming up from the depths4 ,when thou hast said this1 immediately the disc of the sun will unfold74 ,the mystic through his prayers implored the divine power to cause the disc of the sun to expand4 ,in the same way ,rostand's 8,chantecler0 causes the sun to rise by his crowing4 8,for verily ,i say unto you1 ,if ye have faith as a grain of mustard seed1 ye shall say unto this mountain1 ,remove hence to yonder place2 and it shall remove2 and nothing shall be impossible unto you0 7,matthew xvii3 #bj74 ,footnote #abh3 ,compare especially the words of the ,gospel of ,john3 8,i and my ,father are one0 7,john x3 #cj74 8,he that hath seen me hath seen the ,father0 7,john xiv3 #i74 8,believe me that ,i am in the ,father1 and the ,father in me0 7,john xiv3 #aa74 8,i came forth from the ,father1 and am come into the world2 again1 ,i leave the world1 and go to the ,father0 7,john xvi3 #bh74 8,i ascend unto my ,father1 and your ,father2 and to my ,god1 and your ,god0 7,john xx3 #ag74 ,footnote #abi3 ,see the footnote on p4 #acg of text4 ,footnote #acj3 ,hear me1 grant me my prayer--,binding together the fiery bolts of heaven with spirit1 two-bodied fiery sky1 creator of humanity1 fire-breathing1 fiery-spirited1 spiritual being rejoicing in fire1 beauty of humanity1 ruler of humanity of fiery body1 light-giver to men1 fire-scattering1 fire-agitated1 life of humanity1 fire-whirled1 mover of men who confounds with thunder1 famed among men1 increasing the human race1 enlightening humanity1 conqueror of stars4 ,footnote #aca3 ,two-bodied3 an obscure epithet1 if one does not admit that the dual life of the redeemed1 taught in the mysteries of that time1 was attributed to ,god1 that is to say1 to the libido4 ,compare the ,pauline conception of the and 7carnal and spiritual body74 ,in the ,mithraic worship1 ,mithra seems to be the divine spirit1 while ,helios is the material god2 to a certain extent the visible lieutenant of the divinity4 ,concerning the confusion between ,christ and ,sol1 see below4 ,footnote #acb3 ,compare ,freud3 8,three ,contributions to the ,sexual ,theory40 ,footnote #acc3 ,renan 78,dialogues et fragments philosophiques10 p4 #afh7 says3 8,before religion had reached the stage of proclaiming that ,god must be put into the absolute and ideal1 that is to say1 beyond this world1 one worship alone was reasonable and scientific3 that was the worship of the sun40 ,footnote #acd3 ,the path of the visible ,gods will appear through the sun1 the ,god my father4 ,footnote #ace3 ,buber3 8,ekstat4 ,konfess410 p4 #ea and on4 ,footnote #acf3 8,liebesgesnge an ,gott10 cited by ,buber3 8,ekstat4 ,konfess410 p4 #dj4 ,an allied symbolism is found in ,carlyle3 8,the great fact of existence is great to him4 ,fly as he will1 he can not get out of the awful presence of this reality4 ,his mind is so made2 he is great by that first of all4 ,fearful and wonderful1 real is life1 real is death1 is this universe to him4 ,though all men should forget its truth1 and walk in a vain show1 he can not4 ,at all moments the ,flame-image glares in upon him0 78,heroes and ,hero-,worship074 ,one can select from literature at random4 ,for example1 ,s4 ,friedlnder 7,berlin-,halensee7 says in ,jugend1 #aiaj1 ,no4 #ce1 p4 #hbc3 8,her longing demands from the beloved only the purest4 ,like the sun1 it burns to ashes with the flame of excessive life1 which refuses to be light10 and so on4 ,footnote #acg3 ,buber3 ,ibid41 p4 #de4 ,footnote #ach3 ,i emphasize this passage because its idea contains the psychological root of the 8,wandering of the soul in ,heaven10 the conception of which is very ancient4 ,it is a conception of the wandering sun which from its rising to its setting wanders over the world4 ,the wandering gods are representations of the sun1 that is1 symbols of the libido4 ,this comparison is indelibly impressed in the human phantasy as is shown by the poem of ,wesendonck3 ,,grief4 ,the sun1 every evening weeping1 ,reddens its beautiful eyes for you2 ,when early death seizes you1 ,bathing in the mirror of the sea4 ,still in its old splendor ,the glory rises from the dark world2 ,you awaken anew in the morning ,like a proud conqueror4 ,ah1 why then should ,i lament1 ,when my heart1 so heavy1 sees you8 ,must the sun itself despair8 ,must the sun set8 ,and does death alone bear life8 ,do griefs alone give joys8 ,o1 how grateful ,i am that ,such pains have given me nature6 ,another parallel is in the poem of ,ricarda ,huch3 ,as the earth1 separating from the sun1 ,withdraws in quick flight into the stormy night1 ,starring the naked body with cold snow1 ,deafened1 it takes away the summer joy4 ,and sinking deeper in the shadows of winter1 ,suddenly draws close to that which it flees1 ,sees itself warmly embraced with rosy light ,leaning against the lost consort4 ,thus ,i went1 suffering the punishment of exile1 ,away from your countenance1 into the ancient place4 ,unprotected1 turning to the desolate north1 ,always retreating deeper into the sleep of death2 ,and then would ,i awake on your heart1 ,blinded by the splendor of the dawn4 ,footnote #aci3 ,translated by ,dr4 ,t4 ,g4 ,wrench4 ,footnote #adj3 ,after you have said the second prayer1 when silence is twice commanded2 then whistle twice and snap twice1#hef and straightway you will see many five-pointed stars coming down from the sun and filling the whole lower air4 ,but say once again--,silence6 ,silence6 and you1 ,neophyte1 will see the ,circle and fiery doors cut off from the opening disc of the sun4 ,footnote #ada3 ,five-fingered stars4 ,footnote #adb3 8,ecce ,homo10 translated by ,a4 ,m4 ,ludovici4 ,footnote #adc3 ,the water-god ,sobk1 appearing as a crocodile1 was identified with ,r4 ,footnote #add3 ,erman3 8,aegypten10 p4 #ced4 ,footnote #ade3 ,erman3 ,ibid41 p4 #cee4 ,footnote #adf3 ,compare above 78five-fingered stars074 ,footnote #adg3 ,the bull ,apis is a manifestation of ,ptah4 ,the bull is a well-known symbol of the sun4 ,footnote #adh3 ,amon4 ,footnote #adi3 ,sobk of ,faijum4 ,footnote #aej3 ,the ,god of ,dedu in the ,delta1 who was worshipped as a piece of wood4 7,phallic47 ,footnote #aea3 ,this reformation1 which was inaugurated with much fanaticism1 soon broke down4 ,footnote #aeb3 ,apuleius1 8,met410 lib4 ,,xi1 p4 #bci4 ,footnote #aec3 ,it is noteworthy that the humanists too 7,i am thinking of an expression of the learned ,mutianus ,rufus7 soon perceived that antiquity had but two gods1 that is1 a masculine god and a feminine god4 ,footnote #aed3 ,not only was the light- or fire-substance ascribed to the divinity but also to the soul2 as for example in the system of ,mni1 as well as among the ,greeks1 where it was characterized as a fiery breath of air4 ,the ,holy ,ghost of the ,new ,testament appears in the form of flames around the heads of the ,apostles1 because the was understood to mean 8fiery0 7,dieterich3 ,ibid41 p4 #aaf74 ,very similar is the ,iranian conception of ,hvaren1 by which is meant the 8,grace of ,heaven0 through which a monarch rules4 ,by 8,grace0 is understood a sort of fire or shining glory1 something very substantial 7,cumont3 ,ibid41 p4 #gj74 ,we come across conceptions allied in character in ,kerner's 8,seherin von ,prevorst10 and in the case published by me1 8,psychologie und ,pathologie sogenannter occulter ,phnomene40 ,here not only the souls consist of a spiritual light-substance1 but the entire world is constructed according to the white-black system of the ,manichans--and this by a fifteen-year-old girl6 ,the intellectual over-accomplishment which ,i observed earlier in this creation1 is now revealed as a consequence of energetic introversion1 which again roots up deep historical strata of the soul and in which ,i perceive a regression to the memories of humanity condensed in the unconscious4 ,footnote #aee3 ,in like manner the so-called tube1 the origin of the ministering wind1 will become visible4 ,for it will appear to you as a tube hanging down from the sun4 ,footnote #aef3 ,i add to this a quotation from ,firmicus ,maternus 7,mathes4 ,i1 #e1 #i1 cit4 by ,cumont3 8,textes et ,monuments10 ,i1 p4 #dj73 8,cui 7animo7 descensus per orbem solis tribuitur0 7,to this spirit the descent through the orb of the sun is attributed74 ,footnote #aeg3 ,st4 ,hieronymus remarks1 concerning ,mithra who was born in a miraculous manner from a rock1 that this birth was the result of 8solo aestu libidinis0 7merely through the heat of the libido7 7,cumont3 8,textes et ,monuments10 ,i1 p4 #afc74 ,footnote #aeh3 ,mead3 8,a ,mithraic ,ritual40 ,london #aijg1 p4 #bb4 ,footnote #aei3 ,i am indebted to my friend and co-worker1 ,dr4 ,riklin1 for the knowledge of the following case which presents an interesting symbolism4 ,it concerns a paranoic who passed over into a manifest megalomaniac in the following way3 ,she suddenly saw a strong light1 a wind blew upon her1 she felt as if 8her heart turned over10 and from that moment she knew that ,god had visited her and was in her4 ,i wish to refer here to the interesting correlation of mythological and pathological forms disclosed in the analytical investigation of ,dr4 ,s4 ,spielrein1 and expressly emphasize that she has discovered the symbolisms presented by her in the ,jahrbuch1 through independent experimental work1 in no way connected with my work4 ,footnote #afj3 8,you will see the god youthful1 graceful1 with glowing locks1 in a white garment and a scarlet cloak1 with a fiery helmet40 ,footnote #afa3 8,you will see a god very powerful1 with a shining countenance1 young1 with golden hair1 clothed in white vestments1 with a golden crown1 holding in his right hand a bullock's golden shoulder1 that is1 the bear constellation1 which wandering hourly up and down1 moves and turns the heavens3 then out of his eyes you will see lightning spring forth and from his body1 stars40 ,footnote #afb3 ,according to the ,chaldean teaching the sun occupies the middle place in the choir of the seven planets4 ,footnote #afc3 ,the ,great ,bear consists of seven stars4 ,footnote #afd3 ,mithra is frequently represented with a knife in one hand and a torch in the other4 ,the knife as an instrument of sacrifice plays an important rle in his myth4 ,footnote #afe3 ,ibid4 ,footnote #aff3 ,compare with this the scarlet mantle of ,helios in the ,mithra liturgy4 ,it was a part of the rites of the various cults to be dressed in the bloody skins of the sacrificial animals1 as in the ,lupercalia1 ,dionysia and ,saturnalia1 the last of which has bequeathed to us the ,carnival1 the typical figure of which1 in ,rome1 was the priapic ,pulcinella4 ,footnote #afg3 ,compare the linen-clad retinue of ,helios4 ,also the bull-headed gods wear white 7aprons74 ,footnote #afh3 ,the title of ,mithra in ,vendidad ,,xix1 #bh2 cit4 by ,cumont3 8,textes et ,monuments10 p4 #cg4 ,footnote #afi3 ,the development of the sun symbol in ,faust does not go as far as an anthropomorphic vision4 ,it stops in the suicide scene at the chariot of ,helios 78,a fiery chariot borne on buoyant pinions sweeps near me now074 ,the fiery chariot comes to receive the dying or departing hero1 as in the ascension of ,elijah or of ,mithra4 7,similarly ,francis of ,assisi47 ,in his flight ,faust passes over the sea1 just as does ,mithra4 ,the ancient ,christian pictorial representations of the ascension of ,elijah are partly founded upon the corresponding ,mithraic representations4 ,the horses of the sun-chariot rushing upwards to ,heaven leave the solid earth behind1 and pursue their course over a water god1 ,oceanus1 lying at their feet4 7,cumont3 8,textes et ,monuments40 ,bruxelles #ahii1 ,i1 p4 #agh47 ,footnote #agj3 ,compare my article1 8,psych4 und ,path4 sog4 occ4 ,phn40 ,footnote #aga3 ,quoted from ,pitra3 8,analecta sacra10 cit4 by ,cumont3 8,textes et ,monuments10 p4 #cee4 ,footnote #agb3 ,helios1 the rising sun--the only sun rising from heaven6 ,footnote #agc3 ,cited from ,usener3 8,weihnachtsfest10 p4 #e4 ,footnote #agd3 8,o1 how remarkable a providence that ,christ should be born on the same day on which the sun moves onward1 ,v4 ,kal4 of ,april the fourth holiday1 and for this reason the prophet ,malachi spoke to the people concerning ,christ3 #8,unto you shall the sun of righteousness arise with healing in his wings1' this is the sun of righteousness in whose wings healing shall be displayed40 ,footnote #age3 ,the passage from ,malachi is found in chap4 iv1 #b3 8,but unto you that fear my name shall the ,sun of ,righteousness arise with healing in ,his wings0 7feathers74 ,this figure of speech recalls the ,egyptian sun symbol4 ,footnote #agf3 ,cumont3 8,textes et ,monuments10 t4 ,i1 p4 #cee4 4 ,footnote #agg3 8,moreover the ,lord is born in the month of ,december in the winter on the #hth ,kal4 of ,january when the ripe olives are gathered1 so that the oil1 that is the chrism1 may be produced1 moreover they call it the birthday of the ,unconquered ,one4 ,who in any case is as unconquered as our ,lord1 who conquered death itself8 ,or why should they call it the birthday of the sun2 he himself is the sun of righteousness1 concerning whom ,malachi1 the prophet1 spoke3 #8,the ,lord is the author of light and of darkness1 he is the judge spoken of by the prophet as the ,sun of righteousness4'0 ,footnote #agh3 8,ah6 woe to the worshippers of the sun and the moon and the stars4 ,for ,i know many worshippers and prayer sayers to the sun4 ,for now at the rising of the sun1 they worship and say1 #8,have mercy on us1' and not only the sun-gnostics and the heretics do this1 but also ,christians who leave their faith and mix with the heretics40 ,footnote #agi3 ,the pictures in the ,catacombs contain much symbolism of the sun4 ,the ,swastika cross1 for example--a well-known image of the sun1 wheel of the sun1 or sun's feet--is found upon the garment of ,fossor ,diogenes in the cemetery of ,peter and ,marcellinus4 ,the symbols of the rising sun1 the bull and the ram1 are found in the ,orpheus fresco of the cemetery of the holy ,domitilla4 ,similarly the ram and the peacock 7which1 like the phnix1 is the symbol of the sun7 is found upon an epitaph of the ,callistus ,catacomb4 ,footnote #ahj3 ,compare the countless examples in ,grres3 8,die christliche ,mystik40 ,footnote #aha3 ,compare ,leblant3 8,sarcophages de la ,gaule10 #ahhj4 ,in the 8,homilies0 of ,clement of ,rome 78,hom410 ,,ii1 #bc1 cit4 by ,cumont7 it is said3 7,the twelve apostles of the ,lord1 having the number of the twelve months of the sun74 ,as is apparent1 this idea is concerned with the course of the sun through the ,zodiac4 ,without wishing to enter upon an interpretation of the ,zodiac1 ,i mention that1 according to the ancient view 7probably ,chaldean71 the course of the sun was represented by a snake which carried the signs of the ,zodiac on its back 7similarly to the ,leontocephalic ,god of the ,mithra mysteries74 ,this view is proven by a passage from a ,vatican ,codex edited by ,cumont in another connection 7#aij1 saec4 ,,xiii1 p4 #bbi1 p4 #he73 8 1 ' 1 0 7,the all-wise maker of the world set in motion the great dragon with the adorned crown1 with a command at the end4 ,i speak now of the twelve images borne on the back of this74 ,this inner connection of the 7small images7 with the zodiacal snake is worthy of notice and gives food for thought4 ,the ,manichan system attributes to ,christ the symbol of the snake1 and indeed of the snake on the tree of ,paradise4 ,for this the quotation from ,john gives far-reaching justification 7,john iii3#ad73 8,and as ,moses lifted up the serpent in the wilderness1 even so must the son of man be lifted up40 ,an old theologian1 ,hauff 78,biblische ,real- und ,verbalkonkordanz10 #ahcd71 makes this careful observation concerning this quotation3 8,christ considered the ,old ,testament story an unintentional symbol of the idea of the atonement40 ,the almost bodily connection of the followers with ,christ is well known4 7,romans xii3#d73 8,for as we have many members in one body1 and all members have not the same office1 so we being many are one body in ,christ1 and every one members one of another40 ,if confirmation is needed that the zodiacal signs are symbols of the libido1 then the sentence in ,john i3#bi1 8,behold the ,lamb of ,god1 which taketh away the sin of the world10 assumes a significant meaning4 ,footnote #ahb3 ,according to an eleventh-century manuscript in ,munich2 ,albrecht ,wirth3 8,aus orientalischen ,chroniken10 p4 #aea4 ,frankfurt #ahid4 ,footnote #ahc3 8,to ,zeus1 the ,great ,sun ,god1 the ,king1 the ,saviour40 ,footnote #ahd3 ,abeghian3 8,der armenische ,volksglaube10 p4 #da1 #ahii4 ,footnote #ahe3 ,compare ,aigremont3 8,fuss- und ,schuhsymbolik10 ,leipzig #aiji4 ,footnote #ahf3 ,attis was later assimilated with ,mithra4 ,like ,mithra he was represented with the ,phrygian cap 7,cumont3 8,myst4 des ,mith410 p4 #fe74 ,according to the testimony of ,hieronymus1 the manger 7,geburtshhle7 at ,bethlehem was originally a sanctuary 7,spelum7 of ,attis 7,usener3 8,weihnachtsfest10 p4 #bhc74 ,footnote #ahg3 ,cumont 78,die ,mysterien des ,mithra10 p4 #d7 says of ,christianity and ,mithracism3 8,both opponents perceived with astonishment how similar they were in many respects1 without being able to account for the causes of this similarity40 ,footnote #ahh3 ,our present-day moral views come into conflict with this wish in so far as it concerns the erotic fate4 ,the erotic adventures necessary for so many people are often all too easily given up because of moral opposition1 and one willingly allows himself to be discouraged because of the social advantages of being moral4 ,footnote #ahi3 ,the poetical works of ,lord ,byron4 ,footnote #aij3 ,edmond ,rostand3 8,cyrano de ,bergerac10 ,paris #ahih4 ,footnote #aia3 ,the projection into the 8cosmic0 is the primitive privilege of the libido1 for it enters into our perception naturally through all the avenues of the senses1 apparently from without1 and in the form of pain and pleasure connected with the objects4 ,this we attribute to the object without further thought1 and we are inclined1 in spite of our philosophic considerations1 to seek the causes in the object1 which often has very little concern with it4 7,compare this with the ,freudian conception of ,transference1 especially ,firenczi's remarks in his paper1 8,introjektion und bertragung10 ,jahrbuch1 ,vol4 ,i1 p4 #dbb47 ,beautiful examples of direct libido projection are found in erotic songs3 8,down on the strand1 down on the shore1 ,a maiden washed the kerchief of her lover2 ,and a soft west wind came blowing over the shore1 ,lifted her skirt a little with its breeze ,and let a little of her ankles be seen1 ,and the seashore became as bright as all the world40 7,neo-,grecian ,folksong from ,sanders3 8,das ,volksleben der ,neugriechen10 #ahdd1 p4 #ha1 cit4 ,zeitschrift des ,vereines fr ,volkskunde1 ,jahrgang ,,xii1 #aijb1 p4 #aff47 8,in the farm of ,gymir ,i saw ,a lovely maiden coming toward me2 ,from the brilliance of her arm glowed ,the sky and all the everlasting sea40 7,from the ,edda1 tr4 7into ,ger47 by ,h4 ,gering1 p4 #ec2 ,zeitschrift fr ,volkskunde1 ,jahrgang ,,xii1 #aijb1 p4 #afg47 ,here1 too1 belong all the miraculous stories of cosmic events1 phenomena occurring at the birth and death of heroes4 7,the ,star of ,bethlehem2 earthquakes1 the rending asunder of the temple hangings1 etc41 at the death of ,christ47 ,the omnipotence of ,god is the manifest omnipotence of the libido1 the only actual doer of wonders which we know4 ,the symptom described by ,freud1 as the 8omnipotence of thought0 in ,compulsion ,neuroses arises from the 8sexualizing0 of the intellect4 ,the historical parallel for this is the magical omnipotence of the mystic1 attained by introversion4 ,the 8omnipotence of thought0 corresponds to the identification with ,god of the paranoic1 arrived at similarly through introversion4 ,footnote #aib3 ,comparable to the mythological heroes who after their greatest deeds fall into spiritual confusion4 ,footnote #aic3 ,here ,i must refer you to the blasphemous piety of ,zinzendorf1 which has been made accessible to us by the noteworthy investigation of ,pfister4 ,footnote #aid3 ,anah is really the beloved of ,japhet1 the son of ,noah4 ,she leaves him because of the angel4 ,footnote #aie3 ,the one invoked is really a star4 ,compare ,miss ,miller's poem4 ,footnote #aif3 ,really an attribute of the wandering sun4 ,footnote #aig3 ,compare ,miss ,miller's poem4 8,my poor life is gone1 then having gained ,one raptured glance1 ,i'll die content1 ,for ,i the source of beauty1 warmth and life ,have in his perfect splendor once beheld40 ,footnote #aih3 ,the light-substance of ,god4 ,footnote #aii3 ,the light-substance of the individual soul4 ,footnote #bjj3 ,the bringing together of the two light-substances shows their common origin2 they are the symbols of the libido4 ,here they are figures of speech4 ,in earlier times they were doctrines4 ,according to ,mechthild von ,magdeburg the soul is made out of love 78,das fliessende ,licht der ,gottheit10 herausgegeben von ,escherich1 ,berlin #aiji74 ,footnote #bja3 ,compare what is said above about the snake symbol of the libido4 ,the idea that the climax means at the same time the end1 even death1 forces itself here4 ,footnote #bjb3 ,compare the previously mentioned pictures of ,stuck3 ,vice1 ,sin and ,lust1 where the woman's naked body is encircled by the snake4 ,fundamentally it is a symbol of the most extreme fear of death4 ,the death of ,cleopatra may be mentioned here4 ,footnote #bjc3 ,encircling by the serpent4 ,,part ,,ii ,,chapter ,i ,footnote #bjd3 ,this is the way it appears to us from the psychological standpoint4 ,see below4 ,footnote #bje3 ,samson as ,sun-god4 ,see ,steinthal3 8,die ,sage von ,simson10 ,zeitschrift fr ,vlkerpsychologie1 ,vol4 ,,ii4 ,footnote #bjf3 ,i am indebted for the knowledge of this fragment to ,dr4 ,van ,ophuijsen of ,the ,hague4 ,footnote #bjg3 ,rudra1 properly father of the ,maruts 7winds71 a wind or sun god1 appears here as the sole creator ,god1 as shown in the course of the text4 ,the rle of creator and fructifier easily belongs to him as wind god4 ,i refer to the observations in ,part ,i concerning ,anaxagoras and to what follows4 ,footnote #bjh3 ,this and the following passages from the ,upanishads are quoted from3 8,the ,upanishads10 translated by ,r4 ,g4 ,s4 ,mead and ,j4 ,c4 ,chattopdhyya4 ,london #ahif4 ,footnote #bji3 ,in a similar manner1 the ,persian sun-god ,mithra is endowed with an immense number of eyes4 ,footnote #baj3 ,whoever has in himself1 ,god1 the sun1 is immortal1 like the sun4 ,compare ,pt4 ,i1 ,ch4 #e4 ,footnote #baa3 ,bayard ,taylor's translation of 8,faust0 is used throughout this book4--,,translator4 ,footnote #bab3 ,he was given that name because he had introduced the phallic cult into ,greece4 ,in gratitude to him for having buried the mother of the serpents1 the young serpents cleaned his ears1 so that he became clairaudient and understood the language of birds and beasts4 ,footnote #bac3 ,compare the vase picture of ,thebes1 where the ,cabiri are represented in noble and in caricatured form 7in ,roscher3 8,lexicon10 s4 ,megaloi ,theoi74 ,footnote #bad3 ,the justification for calling the ,dactyli thumbs is given in a note in ,pliny3 #cg1 #agj1 according to which there were in ,crete precious stones of iron color and thumblike shape which were called ,idaean ,dactyli4 ,footnote #bae3 ,therefore1 the dactylic metre or verse4 ,footnote #baf3 ,see ,roscher3 8,lexicon of ,greek and ,roman ,mythology10 s4 ,dactyli4 ,footnote #bag3 ,according to ,jensen3 8,kosmologie10 p4 #bib1 ,oannes-,ea is the educator of men4 ,footnote #bah3 ,inman3 8,ancient ,pagan and ,modern ,christian ,symbolism40 ,footnote #bai3 ,varro identifies the with the ,penates4 ,the ,cabiri might be simulacra duo virilia ,castoris et ,pollucis in the harbor of ,samothrace4 ,footnote #bbj3 ,in ,brasiae on the ,laconian coast and in ,pephnos some statues only a foot high with caps on their heads were found4 ,footnote #bba3 ,that the monks have again invented cowls seems of no slight importance4 ,footnote #bbb3 ,zentralblatt fr ,psychoanalyse1 ,,ii1 p4 #ahg4 ,footnote #bbc3 ,the typical motive of the youthful teacher of wisdom has also been introduced into the ,christ myth in the scene of the twelve-year-old ,jesus in the temple4 ,footnote #bbd3 ,next to this1 there is a female figure designated as 1 which means 8one who brings forth0 7,orphic74 ,footnote #bbe3 ,roscher3 8,lexicon10 s4 v4 ,megaloi ,theoi4 ,footnote #bbf3 ,comrade--fellow-reveller4 ,footnote #bbg3 ,roscher3 8,lexicon10 s4 v4 ,phales4 ,footnote #bbh3 ,compare ,freud's evidence1 ,zentralblatt fr ,psychoanalyse1 ,i1 p4 #ahh4 ,i must remark at this place that etymologically penis and penates are not grouped together4 ,on the contrary1 1 1 ,sanskrit psa-1 ,latin penis1 were given with the ,middle ,high ,german visel 7penis7 and ,old ,high ,german fasel the significance of ftus1 proles4 7,walde3 8,latin ,etymologie10 s4 ,penis47 ,footnote #bbi3 ,stekel in his 8,traumsymbolik0 has traced out this sort of representation of the genitals1 as has ,spielrein also in a case of dementia praecox4 #aiab ,jahrbuch1 ,vol4 ,,iii1 p4 #cfi4 ,footnote #bcj3 ,the figure of 1 the one who 8brings forth10 placed beside it is surprising in that the libido occupied in creating religion has apparently developed out of the primitive relation to the mother4 ,footnote #bca3 ,in ,freud's paper 78,psychoanalytische ,bemerkungen ber einen ,fall von ,paranoia usw410 #aiab ,jahrbuch1 ,vol4 ,,iii1 p4 #fh71 which appeared simultaneously with the first part of my book1 he makes an observation absolutely parallel to the meaning of my remarks concerning the 8libido theory0 resulting from the phantasies of the insane ,schreber3 ,schreber's divine rays composed by condensation of sun's rays1 nerve fibres and sperma are really nothing else but the libido fixations projected outside and objectively represented1 and lend to his delusion a striking agreement with our theory4 ,that the world must come to an end because the ego of the patient attracts all the rays to himself2 that later during the process of reconstruction he must be very anxious lest ,god sever the connection of the rays with him3 these and certain other peculiarities of ,schreber's delusion sound very like the foregoing endopsychic perceptions1 on the assumption of which ,i have based the interpretation of paranoia4 ,footnote #bcb3 8,tuscalanarum quaestionum10 lib4 ,,iv4 ,footnote #bcc3 ,from the good proceed desire and joy--joy having reference to some present good1 and desire to some future one--but joy and desire depend upon the opinion of good2 as desire being inflamed and provoked is carried on eagerly toward what has the appearance of good1 and joy is transported and exults on obtaining what was desired3 for we naturally pursue those things that have the appearance of good1 and avoid the contrary--wherefore as soon as anything that has the appearance of good presents itself1 nature incites us to endeavor to obtain it4 ,now where this strong desire is consistent and founded on prudence1 it is by the stoics called ,bulesis and the name which we give it is volition1 and this they allow to none but their wise men1 and define it thus2 volition is a reasonable desire2 but whatever is incited too violently in opposition to reason1 that is a lust or an unbridled desire which is discoverable in all fools4--,the ,tusculan ,disputation1 ,cicero1 page #djc4 ,footnote #bcd3 8,pro ,quint410 #ad4 ,footnote #bce3 ,libido is used for arms and military horses rather than for dissipations and banquets4 ,footnote #bcf3 ,walde3 8,latin ,etymological ,dictionary10 #aiaj4 ,see libet4 ,liberi 7children7 is grouped together with libet by ,nazari 78,riv4 di ,fil410 ,,xxxvi1 #egc74 ,could this be proven1 then ,liber1 the ,italian god of procreation1 undoubtedly connected with liberi1 would also be grouped with libet4 ,libitina is the goddess of the dead1 who would have nothing in common with ,lubentina and ,lubentia 7attribute of ,venus71 which belongs to libet2 the name is as yet unexplained4 7,compare the later comments in this work47 ,libare to pour 7to sacrifice87 and is supposed to have nothing to do with liber4 ,the etymology of libido shows not only the central setting of the idea1 but also the connection with the ,german ,liebe 7love74 ,we are obliged to say under these circumstances that not only the idea1 but also the word libido is well chosen for the subject under discussion4 ,footnote #bcg3 ,a corrected view on the conservation of energy in the light of the theory of cognition might offer the comment that this picture is the projection of an endopsychic perception of the equivalent transformations of the libido4 ,,chapter ,,ii ,footnote #bch3 ,freud3 8,three ,contributions to the ,sexual ,theory10 p4 #bi4 ,translation by ,brill4 8,in a non-sexual #8impulse' originating from impulses of motor sources we can distinguish a contribution from a stimulus-receiving organ1 such as the skin1 mucous membrane1 and sensory organs4 ,this we shall here designate as an erogenous zone2 it is that organ the stimulus of which bestows on the impulse the sexual character40 ,footnote #bci3 ,freud3 ,ibid41 p4 #ad4 8,one definite kind of contiguity1 consisting of mutual approximation of the mucous membranes of the lips in the form of a kiss1 has among the most civilized nations received a sexual value1 though the parts of the body concerned do not belong to the sexual apparatus but form the entrance to the digestive tract40 ,footnote #bdj3 ,see ,freud3 ,ibid4 ,footnote #bda3 ,an old view which ,mbius endeavored to bring again to its own4 ,among the newcomers it is ,fouille1 ,wundt1 ,beneke1 ,spencer1 ,ribot and others1 who grant the psychologic primate to the impulse system4 ,footnote #bdb3 ,freud3 ,ibid41 p4 #be4 8,i must repeat that these psychoneuroses1 as far as my experience goes1 are based on sexual motive powers4 ,i do not mean that the energy of the sexual impulse contributes to the forces supporting the morbid manifestations 7symptoms71 but ,i wish distinctly to maintain that this supplies the only constant and the most important source of energy in the neurosis1 so that the sexual life of such persons manifests itself either exclusively1 preponderately1 or partially in these symptoms40 ,footnote #bdc3 ,that scholasticism is still firmly rooted in mankind is only too easily proven1 and an illustration of this is the fact that not the least of the reproaches directed against ,freud1 is that he has changed certain of his earlier conceptions4 ,woe to those who compel mankind to learn anew6 8,les savants ne sont pas curieux40 ,footnote #bdd3 ,jahrbuch1 ,vol4 ,,iii1 p4 #fe4 ,footnote #bde3 ,schreber's case is not a pure paranoia in the modern sense4 ,footnote #bdf3 ,also in 8,der ,inhalt der ,psychose10 #aijh4 ,footnote #bdg3 ,compare ,jung3 8,the ,psychology of ,dementia ,praecox10 p4 #aad4 ,footnote #bdh3 ,for example1 in a frigid woman who as a result of a specific sexual repression does not succeed in bringing the libido sexualis to the husband1 the parent imago is present and she produces symptoms which belong to that environment4 ,footnote #bdi3 ,similar transgression of the sexual sphere might also occur in hysterical psychoses2 that indeed is included with the definition of the psychosis and means nothing but a general disturbance of adaptation4 ,footnote #bej3 8,die psychosexuellen ,differenzen der ,hysterie und der ,dementia praecox10 ,zentralblatt fr ,nervenheilkunde und ,psychiatrie1 #aijh4 ,footnote #bea3 8,introjektion und bertragung10 ,jahrbuch1 ,vol4 ,i1 p4 #dbb4 ,footnote #beb3 ,see ,avenarius3 8,menschliche ,weltbegriffe10 p4 #be4 ,footnote #bec3 8,welt als ,wille und ,vorstellung10 ,vol4 ,i1 p4 #ed4 ,footnote #bed3 8,theogonie40 ,footnote #bee3 ,compare ,roscher3 8,lexicon10 p4 #bbdh4 ,footnote #bef3 ,drews3 8,plotinus10 ,jena #aijg1 p4 #abg4 ,footnote #beg3 ,ibid41 p4 #acb4 ,footnote #beh3 ,one substance in three forms4 ,footnote #bei3 ,ibid41 p4 #ace4 ,footnote #bfj3 ,plotinus3 8,enneades10 ,,ii1 #e1 #c4 ,footnote #bfa3 ,plotinus3 8,enneades10 ,,iv1 #h1 #c4 ,footnote #bfb3 8,enneades10 ,,iii1 #e1 #i4 ,footnote #bfc3 ,ibid41 p4 #ada4 ,footnote #bfd3 ,naturally this does not mean that the function of reality owes its existence to the differentiation in procreative instincts exclusively4 ,i am aware of the undetermined great part played by the function of nutrition4 ,footnote #bfe3 ,malthusianism is the artificial setting forth of the natural tendency4 ,footnote #bff3 ,for instance1 in the form of procreation as in general of the will4 ,footnote #bfg3 ,freud in his work on paranoia has allowed himself to be carried over the boundaries of his original conception of libido by the facts of this illness4 ,he there uses libido even for the function of reality1 which cannot be reconciled with the standpoint of the 8,three ,contributions40 ,footnote #bfh3 ,bleuler arrives at this conclusion from the ground of other considerations1 which ,i cannot always accept4 ,see ,bleuler1 8,dementia ,praecox10 in ,aschaffenburg's 8,handbuch der ,psychiatrie40 ,footnote #bfi3 ,see ,jung3 8,kritik ber ,e4 ,bleuler3 ,zur ,theorie des schizophrenen ,negativismus40 ,jahrbuch1 ,vol4 ,,iii1 p4 #dfi4 ,footnote #bgj3 ,spielrein3 8ber den psychologischen ,inhalt eines ,falles von ,schizophrenie40 ,jahrbuch1 ,vol4 ,,iii1 p4 #cbi4 ,footnote #bga3 ,his researches are in my possession and their publication is in preparation4 ,footnote #bgb3 ,honegger made use of this example in his lecture at the private psychoanalytic congress in ,nrnberg1 #aiaj4 ,footnote #bgc3 ,spielrein3 ,ibid41 pp4 #cch1 #cec1 #chg4 ,for soma as the 8effusion of the seed10 see what follows4 ,footnote #bgd3 ,compare ,berthelot3 8,les ,alchmistes ,grecs10 and ,spielrein3 ,ibid41 p4 #cec4 ,footnote #bge3 ,i cannot refrain from observing that this vision reveals the original meaning of alchemy4 ,a primitive magic power for generation1 that is to say1 a means by which children could be produced without the mother4 ,footnote #bgf3 ,spielrein3 ,ibid41 pp4 #cch1 #cde4 ,footnote #bgg3 ,i must mention here those ,indians who create the first people from the union of a sword hilt and a shuttle4 ,footnote #bgh3 ,ibid41 p4 #cii4 ,,chapter ,,iii ,footnote #bgi3 ,naturally a precursor of onanism4 ,footnote #bhj3 ,this true catatonic pendulum movement of the head1 ,i saw arise in the case of a catatonic patient1 from the coitus movements gradually shifted upwards4 ,this ,freud has described long ago as a shifting from below to above4 ,footnote #bha3 ,she put the small fragments which fell out into her mouth and ate them4 ,footnote #bhb3 8,dreams and ,myths40 ,vienna #aiji4 ,translated by ,wm4 ,a4 ,white1 ,m4,d4 ,footnote #bhc3 ,a4 ,kuhn3 8,mythologische ,studien10 ,vol4 ,i3 8,die ,herabkunft des ,feuers und des ,gttertrankes40 ,gtersloh #ahhf4 ,a very readable rsum of the contents is to be found in ,steinthal3 8,die ursprngliche ,form der ,sage von ,prometheus10 ,zeitschrift fr ,vlkerpsychologie und ,sprachwissenschaft1 ,vol4 ,,ii1 #ahfb2 also in ,abraham3 ,ibid4 ,footnote #bhd3 ,also mathnmi and mthayati4 ,the root manth or math has a special significance4 ,footnote #bhe3 ,zeitschrift fr vergleichende ,sprachforschung1 ,vol4 ,,ii1 p4 #cie1 and ,vol4 ,,iv1 p4 #abd4 ,footnote #bhf3 ,i learn 7that which is learned1 knowledge2 the act of learning71 to take thought beforehand1 to ,prometheus 7forethought74 ,footnote #bhg3 ,prometheus1 the herald of the ,titans4 ,footnote #bhh3 ,bapp in ,roscher's 8,lexicon10 ,sp4 #cjcd4 ,footnote #bhi3 ,bhgu 1 a recognized connection of sound4 ,see ,roscher3 ,sp4 #cjcd1 #ed4 ,footnote #bij3 ,for the eagle as a fire token among the ,indians1 see ,roscher3 ,sp4 #cjcd1 #fj4 ,footnote #bia3 ,the stem manth according to ,kuhn becomes in ,german mangeln1 rollen 7referring to washing74 ,manthara is the butter paddle4 ,when the gods generated the amrta 7drink of immortality7 by twirling the ocean around1 they used the mountain ,mandara as the paddle 7see ,kuhn3 ,ibid41 p4 #ag74 ,steinthal calls attention to the ,latin expression in poetical speech3 mentula male member1 in which ment 7manth7 was used4 ,i add here also1 mentula is to be taken as diminutive for menta or mentha 771 ,minze4 ,in antiquity the ,minze was called 8,crown of ,aphrodite0 7,dioscorides1 ,,ii1 #aed74 ,apuleius called it 8mentha venerea02 it was an aphrodisiac4 7,the opposite meaning is found in ,hippocrates3 ,si quis eam saepe comedat1 ejus genitale semen ita colliquescit1 ut effluat1 et arrigere prohibet et corpus imbecillum reddit71 and according to ,dioscorides1 ,minze is a means of preventing conception4 7,see ,aigremont3 8,volkserotik und ,pflanzenwelt10 ,vol4 ,i1 p4 #abg74 ,but the ancients also said of ,menta3 8,menta autem appellata1 quod suo odore mentem feriat--mentae ipsius odor animum excitat40 ,this leads us to the root ment--in ,latin mens2 ,english1 mind--with which the parallel development to pramantha1 1 would be completed4 ,still to be added is that an especially strong chin is called mento 7mentum74 ,a special development of the chin is given1 as we know1 to the priapic figure of ,pulcinello1 also the pointed beard 7and ears7 of the satyrs and the other priapic demon1 just as in general all the protruding parts of the body can be given a masculine significance and all the receding parts or depressions a feminine significance4 ,this applies also to all other animate or inanimate objects4 ,see ,maeder3 ,psycho4-,neurol4 ,wochenschr41 ,x4 ,jahrgang4 ,however1 this whole connection is more than a little uncertain4 ,footnote #bib3 ,abraham observes that in ,hebrew the significance of the words for man and woman is related to this symbolism4 ,footnote #bic3 8,what is called the gulya 7pudendum7 means the yoni 7the birthplace7 of the ,god2 the fire1 which was born there1 is called #8beneficent'0 78,ktyyanas ,karmapradpa10 ,i1 #g2 translated by ,kuhn3 8,herabkunft des ,feuers10 p4 #fg74 ,the etymologic connection between bohren--geboren is possible4 ,the ,germanic brn 7to bore7 is primarily related to the ,latin forare and the ,greek to plow4 ,possibly it is an ,indo-,germanic root bher with the meaning to bear2 ,sanscrit bhar-2 ,greek -2 ,latin fer-2 from this ,old ,high ,german beran1 ,english to bear1 ,latin fero and fertilis1 fordus 7pregnant72 ,greek 4 ,walde 78,latin ,etym410 s4 ,ferio7 traces forare to the root bher-4 ,compare with this the phallic symbolism of the plough1 which we meet later on4 ,footnote #bid3 ,weber3 8,indische ,studien10 ,i1 #aig2 quoted by ,kuhn3 ,ibid41 p4 #ga4 ,footnote #bie3 8,rigveda10 ,,iii1 #bi--a to #c4 ,footnote #bif3 ,or mankind in general4 ,vipatni is the feminine wood1 vipati1 an attribute of ,agni1 the masculine4 ,in the instruments of fire lies the origin of the human race1 from the same perverse logic as in the beforementioned shuttle and sword-hilt4 ,coitus as the means of origin of the human race must be denied1 from the motive1 to be more fully discussed later1 of a primitive resistance against sexuality4 ,footnote #big3 ,wood as the symbol of the mother is well known from the dream investigation of the present time4 ,see ,freud3 8,dream ,interpretation40 ,stekel 78,sprache des ,traumes10 p4 #abh7 explains it as the symbol of the woman4 ,wood is also a ,german vulgar term for the breast4 78,wood before the house407 ,the ,christian wood symbolism needs a chapter by itself4 ,the son of ,il3 ,il is the daughter of ,manus1 the one and only1 who with the help of his fish has overcome the deluge1 and then with his daughter again procreated the human race4 ,footnote #bih3 ,see ,hirt3 8,etymologie der neuhochdeutschen ,sprache10 p4 #cdh4 ,footnote #bii3 ,the capitular of ,charlemagne of #idb forbade 8those sacrilegious fires which are called ,niedfyr40 ,see ,grimm3 8,mythologie10 #dth edition1 p4 #ejb4 ,here there are to be found descriptions of similar fire ceremonies4 ,footnote #cjj3 ,kuhn3 ,ibid41 p4 #dc4 ,footnote #cja3 ,instead of preserving the divine faith in its purity1 the reader will call to mind the fact that in this year when the plague1 usually called ,lung sickness1 attacked the herds of cattle in ,laodonia1 certain bestial men1 monks in dress but not in spirit1 taught the ignorant people of their country to make fire by rubbing wood together and to set up a statue of ,priapus1 and by that method to succor the cattle4 ,after a ,cistercian lay brother had done this near ,fentone1 in front of the entrance of the 8,court10 he sprinkled the animals with holy water and with the preserved testicles of a dog1 etc4 ,footnote #cjb3 ,preuss3 8,globus10 ,,lxxxvi1 #aije1 ,s4 #ceh4 ,footnote #cjc3 ,compare with this ,friedrich ,schultze3 8,psychologie der ,naturvlker10 p4 #afa4 ,footnote #cjd3 ,this primitive play leads to the phallic symbolism of the plough4 means to plough and possesses in addition the poetic meaning of impregnate4 ,the ,latin arare means merely to plough1 but the phrase 8fundum alienum arare0 means 8to pluck cherries in a neighbor's garden40 ,a striking representation of the phallic plough is found on a vase in the archeological museum in ,florence4 ,it portrays a row of six naked ithyphallic men who carry a plough represented phallically 7,dieterich3 8,mutter ,erde10 p4 #ajg74 ,the 8carrus navalis0 of our spring festival 7carnival7 was at times during the ,middle ,ages a plough 7,hahn3 8,demeter und ,baubo10 quoted by ,dieterich3 ,ibid41 p4 #aji74 ,dr4 ,abegg of ,zurich called my attention to the clever work of ,r4 ,meringer 78,wrter und ,sachen4 ,indogermanische ,forschungen10 #af1 #agi_/hd1 #aijd74 ,we are made acquainted there with a very far-reaching amalgamation of the libido symbols with the external materials and external activities1 which support our previous considerations to an extraordinary degree4 ,meringer's assumption proceeds from the two ,indo-,germanic roots1 en and eneti4 ,indo-,germanic 99uen ,holz1 ai4 ist4 van1 vana4 ,agni is garbhas vanm1 8fruit of the womb of the woods40 ,indo-,germanic 99eneti signifies 8he ploughs03 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 it4 ,this verb itself is not verified because this very primitive working of the ground was given up at an early time4 ,when a better treatment of the fields was learned1 the primitive designation for the ploughed field was given to the pasture1 therefore ,gothic vinja1 1 ,old ,icelandic vin1 pasture1 meadow4 ,perhaps also the ,icelandic ,vanen1 as ,gods of agriculture1 came from that4 ,from ackern 7to plough7 sprang core 7the connection might have been the other way72 also ,indo-,germanic 99enos 7enjoyment of love71 ,latin venus4 ,compare with this the root en wood4 ,core passionately to strive2 compare ,old ,high ,german vinnan1 to rave or to storm2 also the ,gothic vns2 hope2 ,old ,high ,german wn expectation1 hope2 ,sanscrit van1 to desire or need2 further1 ,wonne 7delight1 ecstasy72 ,old ,icelandic vinr 7beloved1 friend74 ,from the meaning ackern 7to plough7 arises wohnen 7to live74 ,this transition has been completed only in the ,german4 ,from wohnen gewhnen1 gewohnt sein 7to be accustomed71 ,old ,icelandic vanr gewohnt 7to be accustomed72 from ackern further sich mhen1 plagen 7to take much trouble1 wearing work71 ,old ,icelandic vinna1 to work3 ,old ,high ,german winnan 7to toil hard1 to overwork72 ,gothic vinnan1 2 vunns1 4 ,from ackern comes1 on the other hand1 gewinnen1 erlangen 7to win1 to attain71 ,old ,high ,german giwinnan1 but also verletzen 7to injure73 ,gothic vunds 7wund71 wound4 ,wund in the beginning1 the most primal sense1 was therefore the ground torn up by the wooden implement4 ,from verletzen 7to injure7 come schlagen 7to strike71 besiegen 7to conquer73 ,old ,high ,german winna 7strife72 ,old ,saxon winnan 7to battle74 ,footnote #cje3 ,the old custom of making the 8bridal bed0 upon the field1 which was for the purpose of rendering the field fertile1 contains the primitive thought in the most elementary form2 by that the analogy was expressed in the clearest manner3 ,just as ,i impregnate the woman1 so do ,i impregnate the earth4 ,the symbol leads the sexual libido over to the cultivation of the earth and to its fruitfulness4 ,compare with that ,mannhardt3 8,wald- und ,feldkulte10 where there are abundant illustrations4 ,footnote #cjf3 ,spielrein's patient 7,jahrbuch1 ,,iii1 p4 #cga7 associates fire and generation in an unmistakable manner4 ,she says as follows concerning it3 8,one needs iron for the purpose of piercing the earth and for the purpose of creating fire40 ,this is to be found in the ,mithra liturgy as well4 ,in the invocation to the fire god1 it is said3 7,thou who hast closed up the fiery locks of heaven1 with the breath of the spirit1--open to me74 8,with iron one can create cold people from the stone40 ,the boring into the earth has for her the meaning of fructification or birth4 ,she says3 8,with the glowing iron one can pierce through mountains4 ,the iron becomes glowing when one pushes it into a stone40 ,compare with this the etymology of bohren and gebren 7see above74 ,in the 8,bluebird0 of ,maeterlinck the two children who seek the bluebird in the land of the unborn children1 find a boy who bores into his nose4 ,it is said of him3 he will discover a new fire1 so as to warm the earth again1 when it will have grown cold4 ,footnote #cjg3 ,compare with this the interesting proofs in ,bcher3 8,arbeit und ,rhythmus10 ,leipzig #ahii4 ,footnote #cjh3 ,amusement is undoubtedly coupled with many rites1 but by no means with all4 ,there are some very unpleasant things4 ,footnote #cji3 ,the ,upanishads belong to the ,brhmana1 to the theology of the ,vedic writings1 and comprise the theosophical-speculative part of the ,vedic teachings4 ,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 orally4 ,footnote #caj3 ,the primal and omniscient being1 the idea of whom1 translated into psychology1 is comprehended in the conception of libido4 ,footnote #caa3 tman is also considered as originally a bisexual being--corresponding to the libido theory4 ,the world sprang from desire4 ,compare ,bihadrayaka-,upanihad1 ,i1 #d1 #a 7,deussen73 87#a7 ,in the beginning this world was tman alone--he looked around3 ,then he saw nothing but himself4 87#b7 ,then he was frightened2 therefore1 one is afraid1 when one is alone4 ,then he thought3 ,wherefore should ,i be afraid1 since there is nothing beside myself8 87#c7 ,but also he had no joy1 therefore one has no joy when one is alone4 ,then he longed for a companion40 ,after this there follows the description of his division quoted above4 ,plato's conception of the world-soul approaches very near to the ,hindoo idea4 8,the soul in no wise needed eyes1 because near it there was nothing visible4 ,nothing was separate from it1 nothing approached it1 because outside of it there was nothing0 78,timaios074 ,footnote #cab3 ,compare with this ,freud's 8,three ,contributions to the ,sexual ,theory40 ,footnote #cac3 ,what seems an apparently close parallel to the position of the hand in the ,upanishad text ,i observed in a little child4 ,the child held one hand before his mouth and rubbed it with the other1 a movement which may be compared to that of the violinist4 ,it was an early infantile habit which persisted for a long time afterwards4 ,footnote #cad3 ,compare ,freud3 8,bemerkungen ber einen ,fall von ,zwangsneurose40 #aiab ,jahrbuch1 ,vol4 ,i1 p4 #ceg4 ,footnote #cae3 ,as shown above1 in the child the libido progresses from the mouth zone into the sexual zone4 ,footnote #caf3 ,compare what has been said above about ,dactyli4 ,abundant examples are found in ,aigremont3 8,fuss- und ,schuhsymbolik40 ,footnote #cag3 ,when1 in the enormously increased sexual resistance of the present day1 women emphasize the secondary signs of sex and their erotic charm by specially designed clothing1 that is a phenomenon which belongs in the same general scheme for the heightening of allurement4 ,footnote #cah3 ,it is well known that the orifice of the ear has also a sexual value4 ,in a hymn to the ,virgin it is called 8qu per aurem concepisti40 ,rabelais' ,gargantua was born through his mother's ear4 ,bastian 78,beitrge z4 vergl4 ,psychologie10 p4 #bch7 mentions the following passage from an old work1 8,there is not to be found in this entire kingdom1 even among the very smallest girls1 a maiden1 because even in her tender youth she puts a special medicine into her genitals1 also in the orifice of her ears2 she stretches these and holds them open continuously40--,also the ,mongolian ,buddha was born from the ear of his mother4 ,footnote #cai3 ,the driving motive for the breaking up of the ring might be sought1 as ,i have already intimated in passing1 in the fact that the secondary sexual activity 7the transformed coitus7 never is or would be adapted to bring about that natural satiety1 as is the activity in its real place4 ,with this first step towards transformation1 the first step towards the characteristic dissatisfaction was also taken1 which later drove man from discovery to discovery without allowing him ever to attain satiety4 ,thus it looks from the biological standpoint1 which however is not the only one possible4 ,footnote #cbj3 ,translated by ,mead and ,chattopdhyya4 ,sec4 #a1 ,pt4 ,,ii4 ,footnote #cba3 ,in a song of the ,rigveda it is said that the hymns and sacrificial speeches1 as well as all creation in general1 have proceeded from the 8entirely fire consumed0 ,purusha 7primitive man-creator of the world74 ,footnote #cbb3 ,to shine2 to show forth2 reveal2--light4 ,footnote #cbc3 ,i said2 they said2 a saying2 an oracle4 ,footnote #cbd3 ,compare ,brugsch3 8,religion und ,myth4 d4 alt4 ,aegypter10 p4 #bee f41 and the ,egyptian dictionary4 ,footnote #cbe3 ,the ,german word 8,schwan0 belongs here1 therefore it sings when dying4 ,it is the sun4 ,the metaphor in ,heine supplements this very beautifully4 8,es singt der ,schwan im ,weiher ,und rudert auf und ab1 ,und immer leiser singend1 ,taucht er ins ,flutengrab40 ,hauptmann's 8,sunken ,bell0 is a sun myth in which bell sun life libido4 ,footnote #cbf3 ,why is it wonderful to understand the universe1 if men are able8 i4e41 men in whose very being the universe exists and each one 7of whom7 is a representative of ,god in miniature8 ,or is it right to believe that men have sprung in any way except from heaven--,he alone stands in the midst of the citadel1 a conqueror1 his head erect and his shining eyes fixed on the stars4 ,footnote #cbg3 ,loosely connected with ag-ilis4 ,see ,max ,mller3 8,vorl4 ber den ,ursprung und die ,entwicklung der ,religion10 p4 #bcg4 ,footnote #cbh3 ,an ,eranian name of fire is ,nairyaha masculine word4 ,the ,hindoo ,naramsa means wish of men 7,spiegel3 8,ern4 ,altertumskunde10 ,,ii1 #di74 ,fire has the significance of ,logos 7compare ,ch4 #g1 8,siegfried074 ,of ,agni 7fire71 ,max ,mller1 in his introduction to 8,the ,science of ,comparative ,religions10 says3 8,it was a conception familiar to ,india to consider the fire upon the altar as being at the same time subject and object4 ,the fire burned the sacrifice and was thereby similar to the priest1 the fire carried the sacrifice to the gods1 and was thereby an intercessor between men and the gods3 fire itself1 however1 represented also something divine1 a god1 and when honor was to be shown to this god1 then fire was as much the subject as the object of the sacrifice4 ,hence the first conception1 that ,agni sacrificed itself1 i4e4 that it produced for itself its own sacrifice1 and next that it brings itself to the sacrifice40 ,the contact of this line of thought with the ,christian symbol is plainly apparent4 ,krishna utters the same thought in the 8,bhagavad-,gt10 b4 ,,iv 7translated by ,arnold1 ,london #aiaj73 8,all's then ,god6 ,the sacrifice is ,brahm1 the ghee and grain ,are ,brahm1 the fire is ,brahm1 the flesh it eats ,is ,brahm1 and unto ,brahm attaineth he ,who1 in such office1 meditates on ,brahm40 ,the wise ,diotima sees behind this symbol of fire 7in ,plato's symposium1 c4 #bc74 ,she teaches ,socrates that ,eros is 8the intermediate being between mortals and immortals1 a great ,demon1 dear ,socrates2 for everything demoniac is just the intermediate link between ,god and man40 ,eros has the task 8of being interpreter and messenger from men to the gods1 and from the gods to men1 from the former for their prayers and sacrifices1 from the latter for their commands and for their compensations for the sacrifices1 and thus filling up the gap between both1 so that through his mediation the whole is bound together with itself40 ,eros is a son of ,penia 7poverty1 need7 generated by ,poros intoxicated with nectar4 ,the meaning of ,poros is dark2 means way and hole1 opening4 ,zielinski3 8,arch4 f4 ,rel4 ,wissensch410 ,,ix1 #dc ff41 places him with ,phoroneus1 identical with the fire-bringer1 who is held in doubt2 others identify him with primal chaos1 whereas others read arbitrarily and 4 ,under these circumstances1 the question arises whether there may not be sought behind it a relatively simple sexual symbolism4 ,eros would be then simply the son of ,need and of the female genitals1 for this door is the beginning and birthplace of fire4 ,diotima gives an excellent description of ,eros3 8,he is manly1 daring1 persevering1 a strong hunter 7archer1 compare below7 and an incessant intriguer1 who is constantly striving after wisdom1--a powerful sorcerer1 poison mixer and sophist2 and he is respected neither as an immortal nor as a mortal1 but on the same day he first blooms and blossoms1 when he has attained the fulness of the striving1 then dies in it but always awakens again to life because of the nature of his father 7rebirth672 attainment1 however1 always tears him down again40 ,for this characterization1 compare ,chs4 ,v1 ,,vi and ,,vii of this work4 ,footnote #cbi3 ,compare ,riklin3 8,wish ,fulfilment and ,symbolism in ,fairy ,tales10 translated by ,wm4 ,white1 ,m4,d41 where a child is produced by the parents placing a little turnip in the oven4 ,the motive of the furnace where the child is hatched is also found again in the type of the whale-dragon myth4 ,it is there a regularly recurring motive because the belly of the dragon is very hot1 so that as the result of the heat the hero loses his hair--that is to say1 he loses the characteristic covering of hair of the adult and becomes a child4 7,naturally the hair is related to the sun's rays1 which are extinguished in the setting of the sun47 ,abundant examples of this motive are in ,frobenius3 8,das ,zeitalter des ,sonnengottes10 ,vol4 ,i4 ,berlin #aijd4 ,footnote #ccj3 ,a potion of immortality4 ,footnote #cca3 ,this aspect of ,agni is similar to ,dionysus1 who bears a remarkable parallel to both the ,christian and the ,hindoo mythology4 ,footnote #ccb3 8,now everything in the world which is damp1 he created from sperma1 but this is the soma40 ,bihadrayaka-,upanihad1 #a-d4 ,footnote #ccc3 ,the question is whether this significance was a secondary development4 ,kuhn seems to assume this4 ,he says 78,herabkunft des ,feuers10 p4 #ah73 8,however1 together with the meaning of the root manth already evolved1 there has also developed in the ,vedas the conception of #8tearing off' due naturally to the mode of procedure40 ,footnote #ccd3 ,examples in ,frobenius3 8,das ,zeitalter des ,sonnengottes40 ,footnote #cce3 ,see in this connection ,stekel3 8,die sexuelle ,wurzel der ,kleptomanie10 ,zeitschrift fr ,sexualwissenschaft1 #aijh4 ,footnote #ccf3 ,even in the ,roman ,catholic church at various places the custom prevailed for the priest to produce once a year the ceremonial fire4 ,footnote #ccg3 ,i must remark that the designation of onanism as a 8great discovery0 is not merely a play with words on my part4 ,i owe it to two young patients who pretended that they were in possession of a terrible secret2 that they had discovered something horrible1 which no one had ever known before1 because had it been known great misery would have overtaken mankind4 ,their discovery was onanism4 ,footnote #cch3 ,one must in fairness1 however1 consider that the demands of life1 rendered still more severe by our moral code1 are so heavy that it simply is impossible for many people to attain that goal which can be begrudged to no one1 namely the possibility of love4 ,under the cruel compulsion of domestication1 what is left but onanism1 for those people possessed of an active sexuality8 ,it is well known that the most useful and best men owe their ability to a powerful libido4 ,this energetic libido longs for something more than merely a ,christian love for the neighbor4 ,footnote #cci3 ,i am fully conscious that onanism is only an intermediate phenomenon4 ,there always remains the problem of the original division of the libido4 ,footnote #cdj3 ,in connection with my terminology mentioned in the previous chapter1 ,i give the name of autoerotic to this stage following the incestuous love4 ,here ,i emphasize the erotic as a regressive phenomenon2 the libido blocked by the incest barrier regressively takes possession of an older way of functioning anterior to the incestuous object of love4 ,this may be comprehended by ,bleuler's terminology1 ,autismus1 that is1 the function of pure self-preservation1 which is especially distinguished by the function of nutrition4 ,however1 the terminology 8autismus0 cannot very well be longer applied to the presexual material1 because it is already used in reference to the mental state of dementia praecox where it has to include autoerotism plus introverted desexualized libido4 ,autismus designates first of all a pathological phenomenon of regressive character1 the presexual material1 however1 of a normal functioning1 the chrysalis stage4 ,,chapter ,,iv ,footnote #cda3 ,therefore that beautiful name of the sun-hero ,gilgamesh3 ,wehfrohmensch 7pain-joy human being74 ,see ,jensen3 8,gilgamesh ,epic40 ,footnote #cdb3 ,compare here the interesting researches of ,h4 ,silberer4 #aiab ,jahrbuch1 ,vol4 ,i1 p4 #eac4 ,footnote #cdc3 ,see ,bleuler3 ,psychiatr4-neurol4 ,wochenschrift1 ,,xii4 ,jahrgang1 ,nr4 #ah to #ba4 ,footnote #cdd3 ,compare with this my explanations in ,jahrbuch1 ,vol4 ,,iii1 p4 #dfi4 ,footnote #cde3 ,compare the exhortation by ,krishna to the irresolute ,arjuna in ,bhagavad-,gt3 8,but thou1 be free of the pairs of opposites60 ,bk4 ,,ii1 8,the ,song ,celestial10 ,edwin ,arnold4 ,footnote #cdf3 8,penses10 ,,liv4 ,footnote #cdg3 ,see the following chapter4 ,footnote #cdh3 ,compare ,john ,mller3 8ber die phantastischen ,gesichtserscheinungen10 ,coblenz #ahbf2 and ,jung3 8,occult ,phenomena10 in ,collected ,papers on ,analytic ,psychology4 ,footnote #cdi3 ,also the related doctrine of the ,upanishad4 ,footnote #cej3 ,bertschinger3 8,illustrierte ,halluzinationen10 ,jahrbuch1 ,vol4 ,,iii1 p4 #fi4 ,footnote #cea3 ,how very important is the coronation and sun identification1 is shown not alone from countless old customs1 but also from the corresponding ancient metaphors in the religious speech3 the ,wisdom of ,solomon v3 #ag3 8,therefore1 they will receive a beautiful crown from the hand of the ,lord40 ,i ,peter v3 #d3 8,feed the flock of ,god 444 and when the chief shepherd shall appear ye shall receive a crown of glory that fadeth not away40 ,in a church hymn of ,allendorf it is said of the soul3 8,the soul is liberated from all care and pain and in dying it has come to the crown of joy2 she stands as bride and queen in the glitter of eternal splendor1 at the side of the great king10 etc4 ,in a hymn by ,laurentius ,laurentii it is said 7also of the soul73 8,the crown is entrusted to the brides because they conquer40 ,in a song by ,sacer we find the passage3 8,adorn my coffin with garlands just as a conqueror is adorned1--from those springs of heaven1 my soul has attained the eternally green crown3 the true glory of victory1 coming from the son of ,god who has so cared for me40 ,a quotation from the above-mentioned song of ,allendorf is added here1 in which we have another complete expression of the primitive psychology of the sun identification of men1 which we met in the ,egyptian song of triumph of the ascending soul4 7,concerning the soul1 continuation of the above passage37 8,it the soul sees a clear countenance sun3 his the sun's joyful loving nature now restores it through and through3 it is a light in his light4--,now the child can see the father3 ,he feels the gentle emotion of love4 ,now he can understand the word of ,jesus4 ,he himself1 the father1 has loved you4 ,an unfathomable sea of benefits1 an abyss of eternal waves of blessing is disclosed to the enlightened spirit3 he beholds the countenance of ,god1 and knows what signifies the inheritor of ,god in light and the co-heir of ,christ4--,the feeble body rests on the earth3 it sleeps until ,jesus awakens it4 ,then will the dust become the sun1 which now is covered by the dark cavern3 ,then shall we come together with all the pious1 who knows how soon1 and will be for eternity with the ,lord40 ,i have emphasized the significant passages by italics3 they speak for themselves1 so that ,i need add nothing4 ,footnote #ceb3 ,in order to avoid misunderstanding ,i must add that this was absolutely unknown to the patient4 ,footnote #cec3 ,the analysis of an eleven-year-old girl also confirms this4 ,i gave a report of this in the ,i ,congrs ,international de ,pdologie1 #aiaa1 in ,brussels4 ,footnote #ced3 ,the identity of the divine hero with the mystic is not to be doubted4 ,in a prayer written on papyrus to ,hermes1 it is said3 7,for thou art ,i and ,i am thou1 thy name is mine1 and mine is thine2 for ,i am thy image74 7,kenyon3 ,greek ,papyrus1 in the ,british ,museum1 #ahic1 p4 #aaf1 ,pap4 ,,cxxii1 #b4 ,cited by ,dieterich3 8,mithrasliturgie10 p4 #gi47 ,the hero as image of the libido is strikingly illustrated in the head of ,dionysus at ,leiden 7,roscher1 ,i1 ,sp4 #aabh71 where the hair rises like flame over the head4 ,he is--like a flame3 8,thy savior will be a flame40 ,firmicus ,maternus 78,de ,errore ,prof4 ,relig410 #ajd1 p4 #bh7 acquaints us with the fact that the god was saluted as bridegroom1 and 8young light40 ,he transmits the corrupt ,greek sentence1 1 with which he contrasts the ,christian conception3 8,nullum apud te lumen est nec est aliquis qui sponsus mereatur audire3 unum lumen est1 unus est sponsus4 ,nominum horum gratiam ,christus accepit40 ,to-day ,christ is still our hero and the bridegroom of the soul4 ,these attributes will be confirmed in regard to ,miss ,miller's hero in what follows4 ,footnote #cee3 ,the giving of a name is therefore of significance in the so-called spiritual manifestations4 ,see my paper1 #aijb1 8,occult ,phenomena10 ,collected ,papers on ,analytical ,psychology4 ,footnote #cef3 ,the ancients recognized this demon as 1 the companion and follower4 ,footnote #ceg3 ,a parallel to these phantasies are the well-known interpretations of the ,sella ,petri of the pope4 ,footnote #ceh3 ,when ,freud called attention through his analytic researches to the connection between excrements and gold1 many ignorant persons found themselves obliged to ridicule in an airy manner this connection4 ,the mythologists think differently about it4 ,de ,gubernatis says that excrement and gold are always associated together4 ,grimm tells us of the following magic charm3 8,if one wants money in his house the whole year1 one must eat lentils on ,new ,year's ,day40 ,this notable connection is explained simply through the physiological fact of the indigestibility of lentils1 which appear again in the form of coins4 ,thus one becomes a mint4 ,footnote #cei3 ,a ,french father who naturally disagreed with me in regard to this interest in his child mentioned1 nevertheless1 that when the child speaks of cacao1 he always adds 8lit02 he means caca-au-lit4 ,footnote #cfj3 ,freud3 ,jahrbuch1 ,vol4 ,i1 p4 #a4 ,jung3 ,jahrbuch1 ,vol4 ,,ii1 p4 #cc4 ,see third lecture delivered at ,clark ,university1 #aiji4 ,footnote #cfa3 ,i refer to the previous etymologic connection4 ,footnote #cfb3 ,compare ,bleuler3 ,jahrbuch1 ,vol4 ,,iii1 p4 #dfg4 ,footnote #cfc3 8,genius and ,insanity40 ,footnote #cfd3 ,here again is the connection with antiquity1 the infantile past4 ,footnote #cfe3 ,this fact is unknown to me4 ,it might be possible that in some way the name of the legendary man who invented the cuneiform characters has been preserved 7as1 for example1 ,sinlikiunnini as the poet of the ,gilgamesh epic74 ,but ,i have not succeeded in finding anything of that sort4 ,however1 ,ashshurbanaplu or ,asurbanipal has left behind that marvellous cuneiform library1 which was excavated in ,kujundschik4 ,perhaps 8,asurubama0 has something to do with this name4 ,further there comes into consideration the name of ,aholibamah1 which we have met in ,part ,i4 ,the word 8,ahamarama0 betrays equally some connections with ,anah and ,aholibamah1 those daughters of ,cain with the sinful passion for the sons of ,god4 ,this possibility hints at ,chiwantopel as the longed-for son of ,god4 7,did ,byron think of the two sister whores1 ,ohola and ,oholiba8 ,ezeck4 xxiii3#d47 ,footnote #cff3 ,the race does not part with its wandering sun-heroes4 ,thus it was related of ,cagliostro1 that he once drove at the same time four white horses out of a city from all the city gates simultaneously 7,helios674 ,footnote #cfg3 ,mysticism4 ,footnote #cfh3 ,agni1 the fire1 also hides himself at times in a cavern4 ,therefore he must be brought forth again by generation from the cavity of the female wood4 ,compare ,kuhn3 8,herabk4 des ,feuers40 ,footnote #cfi3 ,we ,allah4 ,footnote #cgj3 ,the 8two-horned40 ,according to the commentaries1 this refers to ,alexander the ,great1 who in the ,arabian legends plays nearly the same rle as the ,german ,dietrich von ,bern4 ,the 8two-horned0 refers to the strength of the sun-bull4 ,alexander is often found upon coins with the horns of ,jupiter ,ammon4 ,it is a question of identification of the ruler around whom so many legends are clustered1 with the sun of spring in the signs of the bull and the ram4 ,it is obvious that humanity had a great need of effacing the personal and human from their heroes1 so as finally to make them1 through a 7eclipse71 the equal of the sun1 that is to say1 completely into a libido-symbol4 ,if we thought like ,schopenhauer1 then we would surely say1 ,libido-symbol4 ,but if we thought like ,goethe1 then we would say1 ,sun2 for we exist1 because the sun sees us4 ,footnote #cga3 ,vollers3 8,chidher4 ,archiv fr ,religionswissenschaft10 p4 #bce1 ,vol4 ,,xii1 #aiji4 ,this is the work which is my authority on the ,koran commentaries4 ,footnote #cgb3 ,here the ascension of ,mithra and ,christ are closely related4 ,see ,part ,i4 ,footnote #cgc3 ,a parallel is found in the ,mithra mysteries6 ,see below4 ,footnote #cgd3 ,parallel to this are the conversations of ,mohammed with ,elias1 at which the sacramental bread was served4 ,in the ,new ,testament the awkwardness is restricted to the proposal of ,peter4 ,the infantile character of such scenes is shown by similar features1 thus by the gigantic stature of ,elias in the ,koran1 and also the tales of the commentary1 in which it is stated that ,elias and ,chidher met each year in ,mecca1 conversed and shaved each other's heads4 ,footnote #cge3 ,on the contrary1 according to ,matthew xvii3 #aa1 ,john the ,baptist is to be understood as ,elias4 ,footnote #cgf3 ,compare the ,kyffhuser legend4 ,footnote #cgg3 ,vollers3 ,ibid4 ,footnote #cgh3 ,another account says that ,alexander had been in ,india on the mountain of ,adam with his 8minister0 ,chidher4 ,footnote #cgi3 ,these mythological equations follow absolutely the rule of dreams1 where the dreamer can be resolved into many analogous forms4 ,footnote #chj3 8,he must grow1 but ,i must waste away40--,john iii3 #cj4 ,footnote #cha3 ,cumont3 8,textes et ,monuments10 p4 #agb4 ,footnote #chb3 ,the parallel between ,hercules and ,mithra may be drawn even more closely4 ,like ,hercules1 ,mithra is an excellent archer4 ,judging from certain monuments1 not only the youthful ,hercules appears to be threatened by a snake1 but also ,mithra as a youth4 ,the meaning of the of ,hercules 7the work7 is the same as the ,mithraic mystery of the conquering and sacrifice of the bull4 ,footnote #chc3 ,these three scenes are represented in a row on the ,klagenfurt monument4 ,thus the dramatic connection of these must be surmised 7,cumont3 8,myst4 des ,mithras074 ,footnote #chd3 ,also the triple crown4 ,footnote #che3 ,the ,christian sequence is ,john--,christ1 ,peter--,pope4 ,footnote #chf3 ,the immortality of ,moses is proven by the parallel situation with ,elias in the transfiguration4 ,footnote #chg3 ,see ,frobenius3 8,das ,zeitalter des ,sonnengottes40 ,footnote #chh3 ,therefore the fish is the symbol of the 8,son of ,god02 at the same time the fish is also the symbol of the approaching world-cycle4 ,footnote #chi3 ,riklin3 8,wish ,fulfilment and ,symbolism40 ,footnote #cij3 ,inman3 8,ancient ,pagan and ,modern ,christian ,symbolism40 ,footnote #cia3 ,the amniotic membrane7874 ,footnote #cib3 ,the ,etrurian ,tages1 who sprang from the 8freshly ploughed furrow10 is also a teacher of wisdom4 ,in the ,litaolane myth of the ,basutos1 there is a description of how a monster devoured all men and left only one woman1 who gave birth to a son1 the hero1 in a stable 7instead of a cave3 see the etymology of this myth74 ,before she had arranged a bed for the infant out of the straw1 he was already grown and spoke 8words of wisdom40 ,the quick growth of the hero1 a frequently recurring motive1 appears to mean that the birth and apparent childhood of the hero are so extraordinary because his birth really means his rebirth1 therefore he becomes very quickly adapted to his hero rle4 ,compare below4 ,footnote #cic3 ,battle of ,r with the night serpent4 ,footnote #cid3 ,matthew iii3 #aa4 ,footnote #cie3 8,das ,gilgameshepos in der ,weltliteratur10 ,vol4 ,i1 p4 #ej4 ,footnote #cif3 ,the difference between this and the ,mithra sacrifice seems to be extraordinarily significant4 ,the ,dadophores are harmless gods of light who do not participate in the sacrifice4 ,the animal is lacking in the sacrifice of ,christ4 ,therefore there are two criminals who suffer the same death4 ,the scene is much more dramatic4 ,the inner connection of the ,dadophores to ,mithra1 of which ,i will speak later1 allows us to assume the same relation of ,christ to the criminals4 ,the scene with ,barabbas betrays that ,christ is the god of the ending year1 who is represented by one of the thieves1 while the one of the coming year is free4 ,footnote #cig3 ,for example1 the following dedication is found on a monument3 ,d4 ,i4 ,m4 7,deo ,invicto ,mithrae7 ,cautopati4 ,one discovers sometimes ,deo ,mithrae ,caute or ,deo ,mithrae ,cautopati in a similar alternation as ,deo ,invicto ,mithrae--or sometimes ,deo ,invicto--or1 merely1 ,invicto4 ,it also appears that the ,dadophores are fitted with knife and bow1 the attributes of ,mithra4 ,from this it is to be concluded that the three figures represent three different states of a single person4 ,compare ,cumont3 8,textes et ,monuments10 p4 #bjh4 ,footnote #cih3 ,of the threefold ,mithra4 ,footnote #cii3 ,cited by ,cumont3 8,textes et ,monuments10 p4 #bjh4 ,footnote #djj3 ,having expanded himself threefold1 he departed from the sun4 ,footnote #dja3 ,now these differences in the seasons refer to the ,sun1 which seems at the winter solstice an infant1 such as the ,egyptians on a certain day bring out of their sanctuaries2 at the vernal equinox it is represented as a youth4 ,later1 at the summer solstice1 its age is represented by a full growth of beard1 while at the last1 the god is represented by the gradually diminishing form of an old man4 ,footnote #djb3 ,ibid4 ,footnote #djc3 ,taurus and ,scorpio are the equinoctial signs for the period from #dcjj to #baej ,b4,c4 ,these signs1 long since superseded1 were retained even in the ,christian era4 ,footnote #djd3 ,under some circumstances1 it is also sun and moon4 ,footnote #dje3 ,in order to characterize the individual and the all-soul1 the personal and the super-personal1 ,atman1 a verse of the ,shvetshvatara-,upanishad 7,deussen7 makes use of the following comparison3 8,zwei schn beflgelte verbundne ,freunde ,umarmen einen und denselben ,baum2 ,einer von ihnen speist die ssse ,beere1 ,der andre schaut1 nicht essend1 nur herab40 7,two closely allied friends1 beautifully winged1 embrace one and the same tree2 ,one of them eats the sweet berries1 the other not eating merely looks downwards47 ,footnote #djf3 ,among the elements composing man1 in the ,mithraic liturgy1 fire is especially emphasized as the divine element1 and described as 7,the divine gift in my composition74 ,dietrich3 ,ibid41 p4 #eh4 ,footnote #djg3 ,threefold ,god4 ,footnote #djh3 ,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 penis1 and how much depends upon it4 ,footnote #dji3 ,the testicles easily count as twins4 ,therefore in vulgar speech the testicles are called the ,siamese twins4 78,anthropophyteia10 ,,vii1 p4 #bj4 ,quoted by ,stekel3 8,sprache des ,traumes10 p4 #afi47 ,footnote #daj3 8,recherches sur le culte1 etc41 de ,vnus10 ,paris1 #ahcg4 ,quoted by ,inman3 8,ancient ,pagan and ,modern ,christian ,symbolism10 ,new ,york1 p4 #d4 ,footnote #daa3 ,the androgynous element is not to be undervalued in the faces of ,adonis1 ,christ1 ,dionysus and ,mithra1 and hints at the bisexuality of the libido4 ,the smooth-shaven face and the feminine clothing of the ,catholic priest contain a very old female constituent from the ,attis-,cybele cult4 ,footnote #dab3 ,stekel 78,sprache des ,traumes07 has again and again noted the ,trinity as a phallic symbol4 ,for example1 see p4 #bg4 ,footnote #dac3 ,sun's rays ,phalli4 ,footnote #dad3 ,in a ,bakairi myth a woman appears1 who has sprung from a corn mortar4 ,in a ,zulu myth it is said3 ,a woman is to catch a drop of blood in a vessel1 then close the vessel1 put it aside for eight months and open it in the ninth month4 ,she follows the advice1 opens the vessel in the ninth month1 and finds a child in it4 7,frobenius3 8,das ,zeitalter des ,sonnengottes0 ,the ,age of the ,sun-,god1 ,i1 p4 #bcg47 ,footnote #dae3 ,inman3 ,ibid41 p4 #aj1 ,plate ,,ix4 ,footnote #daf3 ,roscher3 8,lexicon10 ,sp4 #bgcc_/d4 ,see section1 ,men4 ,footnote #dag3 ,a well-known sun animal1 frequent as a phallic symbol4 ,footnote #dah3 ,like ,mithra and the ,dadophores4 ,footnote #dai3 ,the castration in the service of the mother explains this quotation in a very significant manner3 ,exod4 iv3 #be3 8,then ,zipporah took a sharp stone1 and cut off her son's foreskin and cast it at his feet and said1 ,surely1 a bloody husband art thou to me40 ,this passage shows what circumcision means4 ,footnote #dbj3 ,gilgamesh1 ,dionysus1 ,hercules1 ,christ1 ,mithra1 and so on4 ,footnote #dba3 ,compare with this1 ,graf3 8,r4 ,wagner im ,fliegenden ,hollnder3 ,schriften zur angewandten ,seelenkunde40 ,footnote #dbb3 ,i have pointed out above1 in reference to the ,zosimos vision1 that the altar meant the uterus1 corresponding to the baptismal font4 ,,chapter ,v ,footnote #dbc3 ,freud3 8,dream ,interpretation40 ,footnote #dbd3 ,i am indebted to ,dr4 ,abegg in ,zrich for the knowledge of ,indra and ,urvar1 ,domaldi and ,rma4 ,footnote #dbe3 ,medieval ,christianity also considered the ,trinity as dwelling in the womb of the holy ,virgin4 ,footnote #dbf3 8,symbolism10 ,plate ,,vii4 ,footnote #dbg3 ,another form of the same motive is the ,persian idea of the tree of life1 which stands in the lake of rain1 ,vourukasha4 ,the seeds of this tree were mixed with water and by that the fertility of the earth was maintained4 8,venddd10 #e1 #eg1 says3 ,the waters flow 8to the lake ,vourukasha1 down to the tree ,hvpa2 there my trees of many kinds all grow4 ,i cause these waters to rain down as food for the pure man1 as fodder for the well-born cow4 7,impregnation1 in terms of the presexual stage47 ,another tree of life is the white ,haoma1 which grows in the spring ,ardvura1 the water of life40 ,spiegel3 8,ern4 ,altertumskunde10 ,i1 #dfe1 #dfg4 ,footnote #dbh3 ,excellent examples of this are given in the work of ,rank1 8,the ,myth of the ,birth of the ,hero10 translated by ,wm4 ,white4 ,footnote #dbi3 ,shadows probably mean the soul1 the nature of which is the same as libido4 ,compare with this ,part ,i4 ,footnote #dcj3 ,but ,i must mention that ,nork 78,realwrterbuch10 sub4 ,theben und ,schiff7 pleads that ,thebes is the ship city2 his arguments are much attacked4 ,from among his arguments ,i emphasize a quotation from ,diodorus 7,i1 #eg71 according to which ,sesostris 7whom ,nork associates with ,xisuthros7 had consecrated to the highest god in ,thebes a vessel #bhj els long4 ,in the dialogue of ,lucius 7,apuleius3 8,metam410 lib4 ,,ii1 #bh71 the night journey in the sea was used as an erotic figure of speech3 8,hac enim sitarchia navigium ,veneris indiget sola1 ut in nocte pervigili et oleo lucerna et vino calix abundet0 7,for the ship of ,venus needs this provision in order that during the night the lamp may abound with oil and the goblet with wine74 ,the union of the coitus motive with the motive of pregnancy is to be found in the 8night journey on the sea0 of ,osiris1 who in his mother's womb copulated with his sister4 ,footnote #dca3 ,very illuminating psychologically is the method and the manner in which ,jesus treats his mother1 when he harshly repels her4 ,just as strong and intense as this1 has the longing for her imago grown in his unconscious4 ,it is surely not an accident that the name ,mary accompanies him through life4 ,compare the utterance of ,matthew x3 #ce3 8,i have come to set a man at variance with his father1 a daughter with her mother4 ,he who loves father and mother more than me is not worthy of me40 ,this directly hostile purpose1 which calls to mind the legendary rle of ,bertran de ,born1 is directed against the incestuous bond and compels man to transfer his libido to the ,saviour1 who1 dying1 returning into his mother and rising again1 is the hero ,christ4 ,footnote #dcb3 ,genitals4 ,footnote #dcc3 ,the horns of the dragon have the following attributes3 8,they will prey upon woman's flesh and they will burn with fire40 ,the horn1 a phallic emblem1 is in the unicorn the symbol of the ,holy ,ghost 7,logos74 ,the unicorn is hunted by the archangel ,gabriel1 and driven into the lap of the ,virgin1 by which was understood the immaculate conception4 ,but the horns are also sun's rays1 therefore the sun-gods are often horned4 ,the sun phallus is the prototype of the horn 7sun wheel and phallus wheel71 therefore the horn is the symbol of power4 ,here the horns 8burn with fire0 and prey upon the flesh2 one recognizes in this a representation of the pains of hell where souls were burnt by the fire of the libido 7unsatisfied longing74 ,the harlot is 8consumed0 or burned by unsatisfied longing 7libido74 ,prometheus suffers a similar fate1 when the eagle1 sun-bird 7libido71 tears his intestines3 one might also say1 that he was pierced by the 8horn40 ,i refer to the phallic meaning of the spear4 ,footnote #dcd3 ,in the ,babylonian underworld1 for example4 ,the souls have a feathery coat like birds4 ,see the ,gilgamesh epic4 ,footnote #dce3 ,in a fourteenth-century ,gospel at ,bruges there is a miniature where the 8woman0 lovely as the mother of ,god stands with half her body in a dragon4 ,footnote #dcf3 1 little ram1 diminutive of the obsolete ram4 7,in ,theophrastus it occurs with the meaning of 8young scion407 ,the related word designates a festival annually celebrated in honor of ,linos1 in which the 1 the lament called ,linos1 was sung as a lamentation for ,linos1 the new-born son of ,psamathe and ,apollo1 torn to pieces by dogs4 ,the mother had exposed her child out of fear of her father ,krotopos4 ,but for revenge ,apollo sent a dragon1 ,poine1 into ,krotopos' land4 ,the oracle of ,delphi commanded a yearly lament by women and maidens for the dead ,linos4 ,a part of the honor was given to ,psamathe4 ,the ,linos lament is1 as ,herodotus shows 7,,ii1 #gi71 identical with the ,phnician1 ,cyprian and ,egyptian custom of the ,adonis-7,tammuz7 lament4 ,as ,herodotus observes1 ,linos is called ,maneros in ,egypt4 ,brugsch points out that ,maneros comes from the ,egyptian cry of lamentation1 maa-n-chru3 8come to the call40 ,poine is characterized by her tearing the children from the womb of all mothers4 ,this ensemble of motives is found again in the ,apocalypse1 xii3 #a-e1 where it treats of the woman1 whose child was threatened by a dragon but was snatched away into the heavens4 ,the child-murder of ,herod is an anthropomorphism of this 8primitive0 idea4 ,the lamb means the son4 7,see ,brugsch3 8,die ,adonisklage und das ,linoslied10 ,berlin #aheb47 ,dieterich 7,abraxas3 8,studien zur ,religionsgeschichte des spteren ,altertums10 #ahia7 refers for an explanation of this passage to the myth of ,apollo and ,python1 which he reproduces as follows3 8,to ,python1 the son of earth1 the great dragon1 it was prophesied that the son of ,leto would kill him2 ,leto was pregnant by ,zeus3 but ,hera brought it about that she could give birth only there where the sun did not shine4 ,when ,python saw that ,leto was pregnant1 he began to pursue her in order to kill her1 but ,boreas brought ,leto to ,poseidon4 ,the latter brought her to ,ortygia and covered the island with the waves of the sea4 ,when ,python did not find ,leto1 he returned to ,parnassus4 ,leto brought forth upon the island thrown up by ,poseidon4 ,the fourth day after the birth1 ,apollo took revenge and killed the ,python40 ,the birth upon the hidden island belongs to the motive of the 8night journey on the sea40 ,the typical character of the 8island phantasy0 has for the first time been correctly perceived by ,riklin 7#aiab ,jahrbuch1 ,vol4 ,,ii1 p4 #bdf74 ,a beautiful parallel for this is to be found1 together with the necessary incestuous phantasy material1 in ,h4 de ,vere ,stacpool3 8,the ,blue ,lagoon40 ,a parallel to 8,paul and ,virginia40 ,footnote #dcg3 ,revelation xxi3 #b3 8,and the holy city1 the new ,jerusalem1 ,i saw coming down from the heaven of ,god1 prepared as a bride adorned for her bridegroom40 ,footnote #dch3 ,the legend of ,saktideva1 in ,somadeva ,bhatta1 relates that the hero1 after he had escaped from being devoured by a huge fish 7terrible mother71 finally sees the golden city and marries his beloved princess 7,frobenius1 p4 #age74 ,footnote #dci3 ,in the ,apocryphal acts of ,st4 ,thomas 7#bnd century7 the church is taken to be the virgin mother-spouse of ,christ4 ,in an invocation of the apostle1 it is said3 ,come1 holy name of ,christ1 thou who art above all names4 ,come1 power of the highest and greatest mercy1 ,come1 dispenser of the greatest blessings1 ,come1 gracious mother4 ,come1 economy of the masculine4 ,come1 woman1 thou who disclosest the hidden mysteries4444 ,in another invocation it is said3 ,come1 greatest mercy1 ,come1 spouse 7literally community7 of the male1 ,come1 woman1 thou who knowest the mystery of the elect1 ,come1 woman1 thou who showest the hidden things ,and who revealest the unspeakable things1 holy ,dove1 thou who bringest forth the twin nestling1 ,come1 mysterious mother1 etc4 ,f4 ,c4 ,conybeare3 8,die jungfruliche ,kirche und die jungfruliche ,mutter40 ,archiv fr ,religionswissenschaft1 ,,ix1 #gg4 ,the connection of the church with the mother is not to be doubted1 also the conception of the mother as spouse4 ,the virgin is necessarily introduced to hide the incest idea4 ,the 8community with the male0 points to the motive of the continuous cohabitation4 ,the 8twin nestlings0 refer to the old legend1 that ,jesus and ,thomas were twins4 ,it plainly expresses the motive of the ,dioscuri4 ,therefore1 doubting ,thomas had to place his finger in the wound at the side4 ,zinzendorf has correctly perceived the sexual significance of this symbol that hints at the androgynous nature of the primitive being 7the libido74 ,compare the ,persian legend of the twin trees ,meschia and ,mechiane1 as well as the motive of the ,dioscuri and the motive of cohabitation4 ,footnote #ddj3 ,compare ,freud3 8,dream ,interpretation40 ,also ,abraham3 8,dreams and ,myths10 pp4 #bb f4 ,footnote #dda3 ,the sea is the symbol of birth4 ,footnote #ddb3 ,isaiah xlviii3#a4 8,hear ye this1 ,o house of ,jacob1 which are called by the name of ,israel and are come forth out of the waters of ,judah40 ,footnote #ddc3 ,wirth3 8,aus orientalischen ,chroniken40--,the ,greek 8,materia0 is 1 which means wood and forest2 it really means moist1 from the ,indo-,germanic root s in 1 8to make wet1 to have it rain02 rain2 ,iranian suth sap1 fruit1 birth2 ,sanscrit sr brandy2 sutus pregnancy2 ste1 syate to generate2 sutas son2 sras soma2 son2 7,sanscrit1 sns2 gothic1 sunus74 ,footnote #ddd3 means cohabitation1 bedchamber1 hence coemeterium cemetery1 enclosed fenced place4 ,footnote #dde3 ,nork3 8,realwrterbuch40 ,footnote #ddf3 ,in a myth of ,celebes1 a dove maiden who was caught in the manner of the swan maiden myth1 was called ,utahagi after a white hair which grew on its crown and in which there was magic strength4 ,frobenius1 p4 #cjg4 ,footnote #ddg3 ,referring to the phallic symbolism of the finger1 see the remarks about the ,dactyli1 ,part ,,ii1 ,chap4 ,i3 ,i mention at this place the following from a ,bakairi myth3 8,nimagakaniro devoured two finger bones1 many of which were in the house1 because ,oka used them for his arrow heads and killed many ,bakairi whose flesh he ate4 ,the woman became pregnant from the finger bone and only from this1 not from ,oka0 7quoted by ,frobenius1 p4 #bcf74 ,footnote #ddh3 ,further proof for this in ,prellwitz3 8,griechische ,etymologie40 ,footnote #ddi3 ,siecke3 8,der ,gott ,rudra in ,rigveda03 ,archiv fr ,religionswissenschaft1 ,vol4 ,i1 p4 #bcg4 ,footnote #dej3 ,the fig tree is the phallic tree4 ,it is noteworthy that ,dionysus planted a fig tree at the entrance to ,hades1 just as 8,phalli0 are placed on graves4 ,the cyprus tree consecrated to ,aphrodite grew to be entirely a token of death1 because it was placed at the door of the house of death4 ,footnote #dea3 ,therefore the tree at times is also a representation of the sun4 ,a ,russian riddle related to me by ,dr4 ,van ,ophuijsen reads3 8,what is the tree which stands in the middle of the village and is visible in every cottage80 ,answer3 8,the sun and its light40 ,a ,norwegian riddle reads3 8,a tree stands on the mountain of ,billings1 ,it bends over a lake1 ,its branches shine like gold3 ,you won't guess that to-day4 ,in the evening the daughter of the sun collected the golden branches1 which had been broken from the wonderful oak4 ,bitterly weeps the little sun ,in the apple orchard4 ,from the apple tree has fallen ,the golden apple1 ,do not weep1 little sun1 ,god will make another ,of gold1 of bronze1 of silver40 ,the picking of the apple from the paradise tree may be compared with the fire theft1 the drawing back of the libido from the mother4 7,see the explanations which follow concerning the specific deed of the hero47 ,footnote #deb3 ,the relation of the son to the mother was the psychologic basis of many religions4 ,in the ,christian legend the relation of the son to the mother is extraordinarily clear4 ,robertson 78,evangelical ,myths07 has hit upon the relation of ,christ to the ,marys1 and he conjectures that this relation probably refers to an old myth 8where a god of ,palestine1 perhaps of the name ,joshua1 appears in the changing relation of lover and son towards a mythical ,mary4 ,this is a natural process in the oldest theosophy and one which appears with variations in the myths of ,mithra1 ,adonis1 ,attis1 ,osiris and ,dionysus1 all of whom were brought into relation 7or combination7 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 offered40 ,footnote #dec3 ,rank has pointed out a beautiful example of this in the myth of the swan maiden4 8,die ,lohengrinsage3 ,schriften zur angewandten ,seelenkunde40 ,footnote #ded3 ,muther 78,geschichte der ,malerei10 ,vol4 ,,ii7 says in the chapter3 8,the ,first ,spanish ,classic03 8,tieck once wrote3 ,sexuality is the great mystery of our being4 ,sensuality is the first moving wheel in our machinery4 ,it stirs our being and makes it joyous and living4 ,everything we dream of as beautiful and noble is included here4 ,sexuality and sensuousness are the spirit of music1 of painting and of all art4 ,all wishes of mankind rotate around this center like moths around a burning light4 ,the sense of beauty and the feeling for art are only other expressions of it4 ,they signify nothing more than the impulse of mankind towards expression4 ,i consider devoutness itself as a diverted channel of the sexual desire40 ,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 love1 to blend them into each other imperceptibly1 has always been the guiding thought1 the strongest factor in the propaganda of the ,catholic church4 ,footnote #dee3 ,that which is born of the flesh is flesh and that which is born of the spirit is spirit2 the spirit bloweth where it listeth4 ,footnote #def3 ,we will not discuss here the reasons for the strength of the phantasy4 ,but it does not seem difficult to me to imagine what sort of powers are hidden behind the above formula4 ,footnote #deg3 ,lactantius says3 8,when all know that it is customary for certain animals to conceive through wind and breath of air1 why should any one consider it miraculous for a virgin to be impregnated by the spirit of ,god80 ,robertson3 8,evang4 ,myth410 p4 #ca4 ,footnote #deh3 ,therefore the strong emphasis upon affiliation in the ,new ,testament4 ,footnote #dei3 ,the mystic feelings of the nearness of ,god2 the so-called personal inner experience4 ,footnote #dfj3 ,the sexual mawkishness is everywhere apparent in the lamb symbolism and the spiritual love-songs to ,jesus1 the bridegroom of the soul4 ,footnote #dfa3 ,usener3 8,der heilige ,tychon10 #aijg4 ,footnote #dfb3 ,compare ,w4 ,p4 ,knight3 8,worship of ,priapus40 ,footnote #dfc3 ,or in the compensating organizations1 which appear in the place of religion4 ,footnote #dfd3 ,the condition was undoubtedly ideal for early times1 where mankind was more infantile in general3 and it still is ideal for that part of humanity which is infantile2 how large is that part6 ,footnote #dfe3 ,compare ,freud3 ,jahrbuch1 ,vol4 ,,iii1 p4 #a4 ,footnote #dff3 ,here it is not to be forgotten we are moving entirely in the territory of psychology1 which in no way is allied to transcendentalism1 either in positive or negative relation4 ,it is a question here of a relentless fulfilment of the standpoint of the theory of cognition1 established by ,kant1 not merely for the theory1 but1 what is more important1 for the practice4 ,one should avoid playing with the infantile image of the world1 because all this tends only to separate man from his essential and highest ethical goal1 moral autonomy4 ,the religious symbol should be retained after the inevitable obliteration of certain antiquated fragments1 as postulate or as transcendent theory1 and also as taught in precepts1 but is to be filled with new meaning according to the demand of the culture of the present day4 ,but this theory must not become for the 8adult0 a positive creed1 an illusion1 which causes reality to appear to him in a false light4 ,just as man is a dual being1 having an intellectual and an animal nature1 so does he appear to need two forms of reality1 the reality of culture1 that is1 the symbolic transcendent theory1 and the reality of nature which corresponds to our conception of the 8true reality40 ,in the same measure that the true reality is merely a figurative interpretation of the appreciation of reality1 the religious symbolic theory is merely a figurative interpretation of certain endopsychic apperceptions4 ,but one very essential difference is that a transcendental support1 independent in duration and condition1 is assured to the transubjective reality through the best conceivable guarantees1 while for the psychologic phenomena a transcendental support of subjective limitation and weakness must be recognized as a result of compelling empirical data4 ,therefore true reality is one that is relatively universally valid2 the psychologic reality1 on the contrary1 is merely a functional phenomenon contained in an epoch of human civilization4 ,thus does it appear to-day from the best informed empirical standpoint4 ,if1 however1 the psychologic were divested of its character of a biologic epiphenomenon in a manner neither known nor expected by me1 and thereby was given the place of a physical entity1 then the psychologic reality would be resolved into the true reality2 or much more1 it would be reversed1 because then the psychologic would lay claim to a greater worth1 for the ultimate theory1 because of its directness4 ,footnote #dfg3 8,de ,isid4 et ,osir40 ,footnote #dfh3 ,in the fourth place ,isis was born in absolute humidity4 ,footnote #dfi3 ,the great beneficent king1 ,osiris4 ,footnote #dgj3 ,erman3 8,aegypten10 p4 #cfj4 ,footnote #dga3 ,here ,i must again recall that ,i give to the word 8incest0 more significance than properly belongs to the term4 ,just as libido is the onward driving force1 so incest is in some manner the backward urge into childhood4 ,for the child1 it cannot be spoken of as incest4 ,only for the adult who possesses a completely formed sexuality does the backward urge become incest1 because he is no longer a child but possesses a sexuality which cannot be permitted a regressive application4 ,footnote #dgb3 ,compare ,frobenius3 8,das ,zeitalter des ,sonnengottes40 ,footnote #dgc3 ,compare the 8nightmare legends0 in which the mare is a beautiful woman4 ,footnote #dgd3 ,this recalls the phallic columns placed in the temples of ,astarte4 ,in fact1 according to one version1 the wife of the king was named ,astarte4 ,this symbol brings to mind the crosses1 fittingly called 7pregnant crosses71 which conceal a secret reliquary4 ,footnote #dge3 ,spielrein 7,jahrbuch1 ,vol4 ,,iii1 p4 #ceh7 points out numerous indications of the motive of dismemberment in a demented patient4 ,fragments of the most varied things and materials were 8cooked0 or 8burnt40 8,the ash can become man40 ,the patient saw children dismembered in glass coffins4 ,in addition1 the above-mentioned 8washing10 8cleaning10 8cooking0 and 8burning0 has1 besides the coitus motive1 also the pregnancy motive2 the latter probably in a predominating measure4 ,footnote #dgf3 ,later offshoots of this primitive theory of the origin of children are contained in the doctrines of ,karma1 and the conception of the ,mendelian theory of heredity is not far off4 ,one only has to realize that all apperceptions are subjectively conditioned4 ,footnote #dgg3 ,demeter assembled the limbs of the dismembered ,dionysus and from them produced the god anew4 ,footnote #dgh3 ,compare ,diodorus3 ,,iii1 #fb4 ,footnote #dgi3 ,yet to be added is the fact that the cynocephalic ,anubis as the restorer of the corpse of ,osiris 7also genius of the dog star7 had a compensatory significance4 ,in this significance he appears upon many sarcophagi4 ,the dog is also a regular companion of the healing ,asclepius4 ,the following quotation from ,petronius best supports the ,creuzer hypothesis 78,sat410 c4 #ga73 8,valde te rogo1 ut secundum pedes statuae meae catellam pingas--ut mihi contingat tuo beneficio post mortem vivere0 7,i beseech you instantly to fasten beside the feet of my statue a dog1 so that because of your beneficence ,i may attain to life after death74 ,see ,nork3 ,ibid41 about dog4 ,moreover1 the relation of the dog to the dog-headed ,hecate1 the goddess of the underworld1 hints at its being the symbol of rebirth4 ,she received as ,canicula a sacrificial dog to keep away the pest4 ,her close relation to ,artemis as goddess of the moon permits her opposition to fertility to be glimpsed4 ,hecate1 is also the first to bring to ,demeter the news of her stolen child 7the rle of ,anubis674 ,also the goddess of birth ,ilithyia received sacrifices of dogs1 and ,hecate herself is1 on occasions1 goddess of marriage and birth4 ,footnote #dhj3 ,frobenius 7,ibid41 p4 #cic7 observes that frequently the gods of fire 7sun-heroes7 lack a member4 ,he gives the following parallel3 8,just as the god wrenches out an arm from the ogre 7giant71 so does ,odysseus pluck out the eye of the noble ,polyphemus1 whereupon the sun creeps up mysteriously into the sky4 ,might the fire-making1 twisting and wrenching out of the arm be connected80 ,this question is by this clearly illumined if we assume1 corresponding to the train of thought of the ancients1 that the wrenching out of the arm is really a castration4 7,the symbol of the robbery of the force of life47 ,it is an act corresponding to the ,attis castration because of the mother4 ,from this renunciation1 which is really a symbolic mother incest1 arises the discovery of fire1 as previously we have already suspected4 ,moreover1 mention must be made of the fact that to wrench out an arm1 means first of all merely 8overpowering10 and on that account can happen to the hero as well as to his opponent4 7,compare1 for examples1 ,frobenius3 ,ibid41 pp4 #aab1 #cie47 ,footnote #dha3 ,compare especially the description of the cup of ,thebes4 ,footnote #dhb3 ,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-birth4 ,it is an exotic custom to treat the placenta as a child6 ,footnote #dhc3 ,brugsch3 8,religion und ,mythologie der alten ,aegypter10 p4 #ced4 ,footnote #dhd3 ,ibid41 p4 #caj4 ,footnote #dhe3 ,in the conception of tman there is a certain fluid quality in so far as he really can be identified with ,purusha of the ,rigveda4 8,purusha covers all the places of the earth1 flowing about it ten fingers high40 ,footnote #dhf3 ,brugsch3 ,ibid41 p4 #aab4 ,footnote #dhg3 ,in ,thebes1 where the chief god is ,chnum1 the latter represents the breath of the wind in his cosmic component1 from which later on 8the spirit of ,god floating over the waters0 has developed2 the primitive idea of the cosmic parents1 who lie pressed together until the son separates them4 7,compare the symbolism of tman above47 ,footnote #dhh3 ,brugsch3 ,ibid41 p4 #abh4 ,footnote #dhi3 ,servian song from ,grimm's 8,mythology10 ,,ii1 p4 #edd4 ,footnote #dij3 ,frobenius3 ,ibid4 ,footnote #dia3 ,compare the birth of the ,germanic ,aschanes1 where rock1 tree and water are present at the scene of birth4 ,chidher too was found sitting on the earth1 the ground around covered with flowers4 ,footnote #dib3 ,most singularly even in this quotation1 ,v4 #bhh1 the description is found of ,sleep sitting high up in a pine tree4 8,there he sat surrounded by branches covered with thorny leaves1 like the singing bird1 who by night flutters through the mountains40 ,it appears as if the motive belongs to a hierosgamos4 ,compare also the magic net with which ,hephaestos enfolds ,ares and ,aphrodite 8in flagranti0 and kept them for the sport of the gods4 ,footnote #dic3 ,the rite of enchaining the statues of ,hercules and the ,tyrian ,melkarth is related to this also4 ,the ,cabiri too were wrapt in coverings4 ,creuzer3 8,symbolik10 ,,ii1 #cej4 ,footnote #did3 ,fick3 8,indogermanisches ,wrterbuch10 ,i1 p4 #acb4 ,footnote #die3 ,compare the 8resounding sun40 ,footnote #dif3 ,the motive of the 8striking rocks0 belongs also to the motive of devouring 7,frobenius3 ,ibid41 p4 #dje74 ,the hero in his ship must pass between two rocks which strike together4 7,similar to the biting door1 to the tree trunk which snaps together47 ,in the passage1 generally the tail of the bird is pinched off 7or the 8poop0 of the ship1 etc472 the castration motive is once more clearly revealed here1 for the castration takes the place of mother incest4 ,the castration is a substitution for coitus4 ,scheffel employs this idea in his well-known poem3 8,a herring loved an oyster1 etc40 ,the poem ends with the oyster biting off the herring's head for a kiss4 ,the doves which bring ,zeus ambrosia have also to pass through the rocks which strike together4 ,the 8doves0 bring the food of immortality to ,zeus by means of incest 7entrance into the mother7 very similar to ,freya's apples 7breasts74 ,frobenius also mentions the rocks or caves which open only at a magic word and are very closely connected with the rocks which strike together4 ,most illuminating in this respect is a ,south ,african myth 7,frobenius1 p4 #djg73 8,one must call the rock by name and cry loudly3 ,rock ,utunjambili1 open1 so that ,i may enter40 ,but the rock answers when it will not open to the call4 8,the rock will not open to children1 it will open to the swallows which fly in the air60 ,the remarkable thing is1 that no human power can open the rock1 only a formula has that power--or a bird4 ,this wording merely says that the opening of the rock is an undertaking which cannot really be accomplished1 but which one wishes to accomplish4 7,in ,middle ,high ,german1 to wish is really 8to have the power to create something extraordinary407 ,when a man dies1 then only the wish that he might live remains1 an unfulfilled wish1 a fluttering wish1 wherefore souls are birds4 ,the soul is wholly only libido1 as is illustrated in many parts of this work2 it is 8to wish40 ,thus the helpful bird1 who assists the hero in the whale to come again into the light1 who opens the rocks1 is the wish for rebirth4 7,for the bird as a wish1 see the beautiful painting by ,thoma1 where the youth longingly stretches out his arms to the birds who pass over his head47 ,footnote #dig3 ,melian ,virgins4 ,footnote #dih3 ,grimm3 8,mythology10 ,i1 p4 #dgd4 ,footnote #dii3 ,in ,athens there was a family of hewn from poplars4 ,footnote #ejj3 ,hermann3 8,nordische ,mythologie10 p4 #ehi4 ,footnote #eja3 ,pregnant4 ,footnote #ejb3 ,javanese tribes commonly set up their images of ,god in an artificial cavity of a tree4 ,this fits in with the 8little hole0 phantasy of ,zinzendorf and his sect4 ,see ,pfister3 8,frmmigkeit des ,grafen von ,zinzendorf40 ,in a ,persian myth1 the white ,haoma is a divine tree1 growing in the lake ,vourukasha1 the fish ,khar-mh circles protectingly around it and defends it against the toad ,ahriman4 ,it gives eternal life1 children to women1 husbands to girls and horses to men4 ,in the ,minkhired the tree is called 8the preparer of the corpse0 7,spiegel3 8,ern4 ,altertumskunde10 ,,ii1 #aae74 ,footnote #ejc3 ,ship of the sun1 which accompanies the sun and the soul over the sea of death to the rising4 ,footnote #ejd3 ,brugsch3 ,ibid41 p4 #agg4 ,footnote #eje3 ,similarly ,isaiah li3 #a3 8444 look unto the rock whence ye are hewn1 and to the hole of the pit whence ye are digged40 ,further proof is found in ,a4 von ,lwis of ,menar3 8,nordkaukasische ,steingeburtssagen10 ,archiv fr ,religionswissenschaft1 ,,xiii1 p4 #eji4 ,footnote #ejf3 ,grimm3 8,mythology10 ,i1 p4 #dgd4 ,footnote #ejg3 8,das ,kreuz ,christi4 ,rel4-hist4-kirchl4-archaeol4 ,untersuchungen10 #ahge4 ,footnote #ejh3 ,the legend of ,seth is found in ,jubinal3 8,mystres indits du ,,xv4 sicle10 ,part ,,ii1 p4 #af4 ,quoted from ,zckler3 ,ibid41 p4 #bda4 ,footnote #eji3 ,the guilt is as always1 whenever possible1 thrown upon the mother4 ,the ,germanic sacred trees are also under the law of an absolute taboo3 no leaf may be taken from them1 and nothing may be picked from the ground upon which their shadows fall4 ,footnote #eaj3 ,according to the ,german legend 7,grimm3 ,vol4 ,,ii1 p4 #hji71 the redeeming hero will be born when the tree1 which now grows as a weak shoot from the wall1 has become large1 and when from its wood the cradle can be made in which the hero can be rocked4 ,the formula reads3 8,a linden shall be planted1 which shall bear on high two boughs from the wood of which a 8poie0 shall be made2 the child who will be the first to lie therein is destined to be taken by the sword from life to death1 and then salvation will enter in40 ,in the ,germanic legends1 the appearance of a future event is connected most remarkably with a budding tree4 ,compare with this the designation of ,christ as a 8branch0 or a 8rod40 ,footnote #eaa3 ,herein the motive of the 8helpful bird0 is apparent4 ,angels are really birds4 ,compare the bird clothing of the souls of the underworld1 8soul birds40 ,in the sacrificium ,mithriacum1 the messenger of the gods 7the 8angel07 is a raven1 the winged ,hermes1 etc4 ,footnote #eab3 ,see ,frobenius3 ,ibid4 ,footnote #eac3 ,the close connection between ,dolphin and uterus is emphasized4 ,in ,delphi there is the cavity in the earth and the ,tripod a delphic table with three feet in the form of a ,dolphin4 ,see in the last chapter ,melicertes upon the ,dolphin and the fiery sacrifice of ,melkarth4 ,footnote #ead3 ,see the comprehensive collection of ,jones4 ,on the nightmare4 ,footnote #eae3 ,riklin3 8,wish ,fulfilment and ,symbolism in ,fairy ,tales40 ,footnote #eaf3 ,laistner3 8,das ,rtsel der ,sphinx40 ,footnote #eag3 ,freud3 ,jahrbuch1 ,vol4 ,i1 ,june3 8,mental ,conflicts in ,children03 ,collected ,papers on ,analytical ,psychology4 ,footnote #eah3 8,epistola de ara ad ,noviomagum reperta10 p4 #be4 ,quoted by ,grimm3 8,mythology10 ,vol4 ,,ii4 ,footnote #eai3 ,even to-day the country people drive off these nymphs 7mother goddesses1 ,maira7 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 people4 ,by night1 however1 they are believed to ride at the time of the first sleep1 and they are believed to tire out their horses by long journeys4 ,footnote #ebj3 ,grimm3 ,ibid41 ,vol4 ,,ii1 p4 #ajda4 ,footnote #eba3 ,compare with that the horses whose tread causes springs to flow4 ,footnote #ebb3 ,compare ,herrmann3 8,nord4 ,myth410 p4 #fd1 and ,fick3 8,vergleich4 ,wrterb4 d4 indogerm4 ,sprache10 ,vol4 ,i4 ,footnote #ebc3 ,parallel is the mantic significance of the delphic chasm1 ,mmir's brook1 etc4 8,abyss of ,wisdom10 see last chapter4 ,hippolytos1 with whom his stepmother was enamoured1 was placed after death with the wise nymph1 ,egeria4 ,footnote #ebd3 ,that these matrons should declare by lots whether it would be to their advantage or not to engage in battle4 ,footnote #ebe3 ,example in ,bertschinger3 ,jahrbuch1 ,vol4 ,,iii1 ,part ,i4 ,footnote #ebf3 ,compare the exotic myths given by ,frobenius 78,zeitalter des ,sonnengottes071 where the belly of the whale is clearly the land of death4 ,footnote #ebg3 ,one of the fixed peculiarities of the ,mar is that he can only get out of the hole1 through which he came in4 ,this motive belongs evidently as the projected wish motive in the rebirth myth4 ,footnote #ebh3 ,according to ,gressmann3 8,altorient4 ,text4 und ,bild410 ,vol4 ,i1 p4 #d4 ,footnote #ebi3 ,abyss of wisdom1 book of wisdom1 source of phantasies4 ,see below4 ,footnote #ecj3 ,cleavage of the mother1 see ,kaineus2 also rift1 chasm division of the earth1 and so on4 ,footnote #eca3 8,schpfung und ,chaos40 ,gttingen1 #ahie1 p4 #cj4 ,footnote #ecb3 ,brugsch3 ,ibid41 p4 #afa4 ,footnote #ecc3 8,in a ,pyramid text1 which depicts the battle of the dead ,pharaoh for the dominance of heaven1 it reads3 ,heaven weeps1 the stars tremble1 the guards of the gods tremble and their servants flee1 when they see the king rise as a spirit1 as a god1 who lives upon his fathers and conquers his mothers40 ,cited by ,dieterich3 8,mithrasliturgy10 p4 #ajj4 ,footnote #ecd3 ,book ,,ii1 p4 #fa4 ,footnote #ece3 ,by ,ares1 the ,egyptian ,typhon is probably meant4 ,footnote #ecf3 ,in the ,polynesian ,maui myth1 the act of the sun-hero is very plain3 he robs his mother of her girdle4 ,the robbery of the veil in myths of the type of the swan maiden has the same significance4 ,in an ,african myth of ,joruba1 the sun-hero simply ravishes his mother 7,frobenius74 ,footnote #ecg3 ,the previously mentioned myth of ,halirrhotios1 who destroyed himself when he wished to cut down the holy tree of ,athens1 the ,moria1 contains the same psychology1 also the priestly castration 7,attis castration7 in the service of the great mother4 ,the ascetic self-torture in ,christianity has its origin1 as is self-evident1 in these sources because the ,christian form of symbol means a very intensive regression to the mother incest4 ,footnote #ech3 ,the tearing off from the tree of life is just this sin4 ,footnote #eci3 ,compare ,kuhn3 8,herabkunft des ,feuers40 ,footnote #edj3 ,nork3 8,wrterbuch s4 v4 ,mistel40 ,footnote #eda3 ,therefore in ,england mistletoe boughs were hung up at ,christmas4 ,mistletoe as rod of life4 ,compare ,aigremont3 8,volkserotik und ,pflanzenwelt40 ,footnote #edb3 ,just as the tree has the phallic nature as well as a maternal significance1 so in myths the demonic old woman 7she may be favorable or malicious7 often has phallic attributes1 for example1 a long toe1 a long tooth1 long lips1 long fingers1 pendulous breasts1 large hands1 feet1 and so on4 ,this mixture of male and female motive has reference to the fact that the old woman is a libido symbol like the tree1 generally determined as maternal4 ,the bisexuality of the libido is expressed in its clearest form in the idea of the three witches1 who collectively possessed but one eye and one tooth4 ,this idea is directly parallel to the dream of a patient1 who represented her libido as twins1 one of which is a box1 the other a bottle-like object1 for eye and tooth represent male and female genitals4 ,relative to eye in this connection1 see especially the ,egyptian myths3 referring to tooth1 it is to be observed that ,adonis 7fecundity7 died by a boar's tooth1 like ,siegfried by ,hagen's spear3 compare with this the ,veronese ,priapus1 whose phallus was bitten by a snake4 ,tooth in this sense1 like the snake1 is a 8negative0 phallus4 ,footnote #edc3 ,compare ,grimm3 ,vol4 ,,ii1 ,chap1 iv1 p4 #hjb4 ,the same motive in another application is found in a ,low-,saxon legend3 ,once a young ash tree grew unnoticed in the wood4 ,each ,new ,year's ,eve a white knight upon a white horse rides up to cut down the young shoot4 ,at the same time a black knight arrives and engages him in combat4 ,after a lengthy conflict1 the white knight succeeds in overcoming the black knight and the white knight cuts down the young tree4 ,but sometime the white knight will be unsuccessful1 then the ash will grow1 and when it becomes large enough to allow a horse to be tied under it1 then a powerful king will come and a tremendous battle will occur 7destruction of the world74 ,footnote #edd3 ,chantepie de la ,saussaye3 8,lehrbuch der ,religionsgeschichte10 ,vol4 ,,ii1 p4 #ahe4 ,footnote #ede3 ,further examples in ,frobenius3 ,ibid41 passim4 ,footnote #edf3 ,see ,jensen3 8,gilgameshepos40 ,footnote #edg3 ,in a ,schlesian passionale of the fifteenth century ,christ dies on the same tree which was connected with ,adam's sin4 ,cited from ,zckler3 ,ibid41 p4 #bda4 ,footnote #edh3 ,for example1 animal skins were hung on the sacrificial trees and afterwards spears were thrown at them4 ,footnote #edi3 8,geschichte der amerikanischen ,urreligionen10 p4 #dih4 ,footnote #eej3 ,stephens3 8,central ,america0 7cited by ,mller3 ,ibid41 p4 #dih74 ,footnote #eea3 ,zckler3 8,das ,kreuz ,christi10 p4 #cd4 ,footnote #eeb3 ,h4 ,h4 ,bancroft3 8,native ,races of the ,pacific ,states of ,north ,america10 ,,ii1 #ejf4 7,cited by ,robertson3 8,evang4 ,myths10 p4 #aci47 ,footnote #eec3 ,rossellini3 8,monumenti dell' ,egitto1 etc40 ,tom4 #c4 ,tav4 #bc4 7,cited by ,robertson3 ,ibid41 p4 #adb47 ,footnote #eed3 ,zckler3 ,ibid41 p4 #g4 ,in the representation of the birth of a king in ,luxor one sees the following3 ,the logos and messenger of the gods1 the bird-headed ,thoth1 makes known to the maiden ,queen ,mautmes that she is to give birth to a son4 ,in the following scene1 ,kneph and ,athor hold the ,crux ansata to her mouth so that she may be impregnated by this in a spiritual 7symbolic7 manner4 ,sharp3 8,egyptian ,mythology10 p4 #ah4 7,cited by ,robertson3 8,evangelical ,myths10 p4 #dc47 ,footnote #eee3 ,the statues of the phallic ,hermes used as boundary stones were often in the form of a cross with the head pointed 7,w4 ,payne ,knight3 8,worship of ,priapus10 p4 #cj74 ,in ,old ,english the cross is called rod4 ,footnote #eef3 ,robertson 7,ibid41 p4 #adj7 mentions the fact that the ,mexican priests and sacrificers clothed themselves in the skin of a slain woman1 and placed themselves with arms stretched out like a cross before the god of war4 ,footnote #eeg3 8,indian ,antiquities10 ,,vi1 #di4 ,footnote #eeh3 ,the primitive ,egyptian cross form is meant3 4 ,footnote #eei3 ,zckler3 ,ibid41 p4 #ai4 ,the bud is plainly phallic4 ,see the above-mentioned dream of the young woman4 ,footnote #efj3 ,i am indebted for my information about these researches to ,professor ,fiechter of ,stuttgart4 ,footnote #efa3 ,zckler3 ,ibid41 p4 #cc4 ,footnote #efb3 ,the sacrifice is submerged in the water1 that is1 in the mother4 ,footnote #efc3 ,compare later the moon as gathering place of souls 7the devouring mother74 ,footnote #efd3 ,compare here what ,abraham has to say in reference to pupilla 78,dreams and ,myths074 ,footnote #efe3 ,retreat of ,r upon the heavenly cow4 ,in a ,hindoo rite of purification1 the penitent must creep through an artificial cow in order to be born anew4 ,footnote #eff3 ,schultze3 8,psychologie der ,naturvlker40 ,leipzig #aijj1 p4 #cch4 ,footnote #efg3 ,brugsch3 ,ibid41 p4 #bij4 ,footnote #efh3 ,one need not be amazed at this formula because it is the animal in us1 the primitive forces of which appear in religion4 ,in this connection ,dieterich's words 78,mithrasliturgie10 p4 #ajh7 take on an especially important aspect4 8,the old thoughts come from below in new force in the history of religion4 ,the revolution from below creates a new life of religion in primitive indestructible forms40 ,footnote #efi3 ,dispute between ,mary and the ,cross in ,r4 ,morris3 8,legends of the ,holy ,rood40 ,london #ahga4 ,footnote #egj3 ,a very beautiful representation of the blood-red sun sinking into the sea4 ,footnote #ega3 ,jesus appears here as branch and bud in the tree of life4 ,compare here the interesting reference in ,robertson3 8,evangelical ,myths10 p4 #ea1 in regard to 8,jesus1 the ,nazarene10 a title which he derives from ,nazar or ,netzer branch4 ,footnote #egb3 ,in ,greece1 the pale of torture1 on which the criminal was stretched or punished1 was termed 7,hecate71 the subterranean mother of death4 ,footnote #egc3 ,diez3 8,etym4 ,wrterbuch der romanischen ,sprachen10 p4 #ij4 ,,chapter ,,vi ,footnote #egd3 ,witches easily change themselves into horses1 therefore the nail-marks of the horseshoe may be seen upon their hands4 ,the devil rides on witch-horses1 priests' cooks are changed after death into horses1 etc4 ,negelein1 ,zeitschrift des ,vereines fr ,volkskunde1 ,,xi1 p4 #djf4 ,footnote #ege3 ,just so does the mythical ancient king ,tahmuraht ride upon ,ahriman1 the devil4 ,footnote #egf3 ,the she-asses and their foals might belong to the ,christian sun myth1 because the ,zodiacal sign ,cancer 7,summer solstice7 was designated in antiquity as an ass and its young4 7,compare ,robertson3 8,evangelical ,myths10 p4 #ai47 ,footnote #egg3 ,also a centaur4 ,footnote #egh3 ,compare the exhaustive presentation of this theme in ,jhn's 8,ross und ,reiter40 ,footnote #egi3 ,sleipnir is eight-footed4 ,footnote #ehj3 ,negelein3 ,ibid41 p4 #dab4 ,footnote #eha3 ,negelein3 ,ibid41 p4 #dai4 ,footnote #ehb3 ,i have since learned of a second exactly similar case4 ,footnote #ehc3 ,come1 ,o ,dionysus1 in thy temple of ,elis1 come with the ,graces into thy holy temple3 come in sacred frenzy with the bull's foot4 ,footnote #ehd3 ,preller3 8,griech4 ,mythologie10 ,i1 ,i1 p4 #dcb4 ,footnote #ehe3 ,see further examples in ,aigremont3 8,fuss- und ,schuhsymbolik40 ,footnote #ehf3 ,aigremont3 ,ibid41 p4 #ag4 ,footnote #ehg3 ,negelein3 ,ibid41 p4 #chf4 ,footnote #ehh3 ,ample proofs of the ,centaurs as wind gods are to be found in ,e4 ,h4 ,meyer3 8,indogermanische ,mythen10 p4 #ddg4 ,footnote #ehi3 ,this is an especial motive1 which must have something typical in it4 ,my patient 78,psychology of ,dementia ,praecox10 p4 #afe7 also declared that her horses had 8half-moons0 under their skin1 like 8little curls40 ,in the songs of ,rudra of the ,rigveda1 of the boar ,rudra it is said that his hair was 8wound up in the shape of shells40 ,indra's body is covered with eyes4 ,footnote #eij3 ,this change results from a world catastrophe4 ,in mythology the verdure and the upward striving of the tree of life signify also the turning-point in the succession of the ages4 ,footnote #eia3 ,therefore the lion was killed by ,samson1 who later harvested the honey from the body4 ,the end of summer is the plenteousness of the autumn4 ,it is a close parallel to the sacrificium ,mithriacum4 ,for ,samson1 see ,steinthal3 8,die ,sage von ,simson10 ,zeitschrift fr ,vlkerpsych41 ,vol4 ,,ii4 ,footnote #eib3 ,the present time is indicated by the head of the lion--because his condition is strong and impetuous4 ,footnote #eic3 ,time is thought by the wickedest people to be a divinity who deprives willing people of essential being2 by good men it is considered to be the ,cause of the things of the world1 but to the wisest and best it does not seem time1 but ,god4 ,footnote #eid3 ,philo3 8,in ,genesim10 ,i1 #ajj4 7,cited by ,cumont3 8,textes et ,monuments10 ,i1 p4 #hb47 ,footnote #eie3 ,spiegel3 8,ern4 ,altertumskunde10 ,vol4 ,,ii1 p4 #aic4 ,in the writings ascribed to ,zoroaster1 1 the ,ananke1 the necessity of fate1 is represented by the air4 ,cumont3 ,ibid41 ,i1 p4 #hg4 ,footnote #eif3 ,spielrein's patient 7,jahrbuch1 ,,iii1 p4 #cid7 speaks of horses1 who eat men1 also exhumed bodies4 ,footnote #eig3 ,negelein3 ,ibid41 p4 #daf4 ,footnote #eih3 8,fight10 she said1 8and fight bravely1 for ,i will not give away an inch nor turn my back4 ,face to face1 come on if you are a man6 ,strike home1 do your worst and die6 ,the battle this day is without quarter 444 till1 weary in body and mind1 we lie powerless and gasping for breath in each other's arms40 ,footnote #eii3 ,p4 ,thomas a ,villanova ,wegener3 8,das wunderbare ussere und innere ,leben der ,dienerin ,gottes ,anna ,catherina ,emmerich40 ,dlmen i4 ,w4 #ahia4 ,footnote #fjj3 ,the heart of the mother of ,god is pierced by a sword4 ,footnote #fja3 ,corresponding to the idea in ,psalm xi3#b1 8,for lo1 the wicked bend their bow1 they make ready their arrow upon the string1 that they may privily shoot at the upright in heart40 ,footnote #fjb3 ,k4 ,e4 ,neumann3 8,the ,speeches of ,gautama ,buddha10 translated from the ,german collection of the fragments of ,suttanipto of the ,pli-,kanon4 ,mnchen #aiaa4 ,footnote #fjc3 ,with the same idea of an endogenous pain ,theocritus 7#bg1 #bh7 calls the birth throes 8,arrows of the ,ilithyia40 ,in the sense of a wish the same comparison is found in ,jesus ,sirach #ai3ab4 8,when a word penetrates a fool it is the same as if an arrow pierced his loins40 ,that is to say1 it gives him no rest until it is out4 ,footnote #fjd3 ,one might be tempted to say that these were merely figuratively expressed coitus scenes4 ,but that would be a little too strong and an unjustifiable accentuation of the material at issue4 ,we cannot forget that the saints have1 figuratively1 taught the painful domestification of the brute4 ,the result of this1 which is the progress of civilization1 has also to be recognized as a motive for this action4 ,footnote #fje3 ,apuleius 78,metam410 ,book ,,ii1 #ca7 made use of the symbolism of bow and arrow in a very drastic manner1 8,ubi primam sagittam saevi ,cupidinis in ima praecordia mea delapsam excepi1 arcum meum en6 ,ipse vigor attendit et oppido formido1 ne nervus rigoris nimietate rumpatur0 7,when ,i pulled out the first arrow of fierce ,cupid that had entered into my inmost breast1 behold my bow6 ,its very vigor stretches it and makes me fear lest the string be broken by the excessive tautness74 ,footnote #fjf3 ,thus the plague-bringing ,apollo4 ,in ,old ,high ,german1 arrow is called 8strala0 7strahlen rays74 ,footnote #fjg3 ,spielrein's patient 7,jahrbuch1 ,,iii1 p4 #cga7 has also the idea of the cleavage of the earth in a similar connection4 8,iron is used for the purpose of penetrating into the earth 444 with iron man can 444 create men 444 the earth is split1 burst open1 man is divided 444 is severed and reunited4 ,in order to make an end of the burial of the living1 ,jesus ,christ calls his disciples to penetrate into the earth40 ,the motive of 8cleavage0 is of general significance4 ,the ,persian hero ,tishtriya1 who also appeared as a white horse1 opens the rain lake1 and thus makes the earth fruitful4 ,he is called ,tr arrow4 ,he was also represented as feminine1 with a bow and arrow4 ,mithra with his arrow shot the water from the rock1 so as to end the drought4 ,the knife is sometimes found stuck in the earth4 ,in ,mithraic monuments sometimes it is the sacrificial instrument which kills the bull4 7,cumont3 ,ibid41 pp4 #aae1 #aaf1 #afe47 ,footnote #fjh3 ,the result is doubtful3 the body borne down by the weight of the forest is carried into empty ,tartaros3 ,ampycides denies this3 from out of the midst of the mass1 he sees a bird with tawny feathers issue into the liquid air4 ,footnote #fji3 ,spielrein's patient also states that she has been shot through by ,god4 7#c shots37 8then came a resurrection of the spirit40 ,this is the symbolism of introversion4 ,footnote #faj3 ,this is also represented mythologically in the legend of ,theseus and ,peirithoos1 who wished to capture the subterranean ,proserpina4 ,with this aim they enter a chasm in the earth in the grove ,kolonos1 in order to get down to the underworld2 when they were below they wished to rest1 but being enchanted they hung on the rocks1 that is to say1 they remained fixed in the mother and were therefore lost for the upperworld4 ,later ,theseus was freed by ,hercules 7revenge of ,horus for ,osiris71 at which time ,hercules appears in the rle of the death-conquering hero4 ,footnote #faa3 ,this formula applies most directly to dementia praecox4 ,footnote #fab3 ,see ,roscher3 s4 v4 ,philoktetes1 ,sp4 #bcah1 #ae4 ,footnote #fac3 ,when the ,russian sun-hero ,oleg stepped on the skull of the slain horse1 a serpent came out of it and bit him on the foot4 ,then he became sick and died4 ,when ,indra in the form of yena1 the falcon1 stole the soma drink1 ,krianu1 the herdsman1 wounded him in his foot with his arrow 78,rigveda10 ,i1 #aee2 ,,iv1 #cbb74 ,footnote #fad3 ,similar to the ,lord of the ,grail who guards the chalice1 the mother symbol4 ,the myth of ,philoctetes is taken from a more involved connection1 the ,hercules myth4 ,hercules has two mothers1 the benevolent ,alcmene and the pursuing ,hera 7,lamia71 from whose breast he has absorbed immortality4 ,hercules conquered ,hera's serpent while yet in the cradle2 that is to say1 conquered the 8terrible mother10 the ,lamia4 ,but from time to time ,hera sent to him attacks of madness1 in one of which he killed his children 7,lamia motive74 ,according to an interesting tradition1 this deed occurred at the moment when ,hercules refused to perform a great act in the service of ,eurystheus4 ,as a result of the refusal1 the libido1 in readiness for the work1 regressed in a typical manner to the unconscious mother-imago1 which resulted in madness 7as to-day71 during which ,hercules identifies himself with ,lamia 7,hera7 and murders his own children4 ,the delphic oracle communicates to him the fact that he is named ,hercules because he owes his immortal fame to ,hera1 who through her persecution compelled him to great deeds4 ,it can be seen that 8the great deed0 really means the conquering of the mother and through her to win immortality4 ,his characteristic weapon1 the club1 he cuts from the maternal olive tree4 ,like the sun1 he possessed the arrows of ,apollo4 ,he conquered the ,nemean lion in his cave1 which has the signification of 8the grave in the mother's womb0 7see the end of this chapter74 ,then follows the combat with the ,hydra1 the typical battle with the dragon2 the complete conquering of the mother4 7,see below47 ,following this1 the capture of the ,cerynean doe1 whom he wounded with an arrow in the foot4 ,this is what generally happens to the hero1 but here it is reversed4 ,hercules showed the captured ,erymanthian boar to ,eurystheus1 whereupon the latter in fear crept into a cask4 ,that is1 he died4 ,the ,stymphalides1 the ,cretan bull1 and the man-devouring horse of ,diomedes are symbols of the devastating powers of death1 among which the latter's relation to the mother may be recognized especially4 ,the battle for the precious girdle of the ,amazon queen ,hippolyte permits us to see once more very clearly the shadow of the mother4 ,hippolyte is ready to give up the girdle1 but ,hera1 changing herself into the form of ,hippolyte1 calls the ,amazons against ,hercules in battle4 7,compare ,horus1 fighting for the head ornament of ,isis1 about which there is more later4 ,chap4 #g47 ,the liberation of ,hesione results from ,hercules journeying downwards with his ship into the belly of the monster1 and killing the monster from within after three days labor4 7,jonah motive2 ,christ in the tomb or in hell2 the victory over death by creeping into the womb of the mother1 and its destruction in the form of the mother4 ,the libido in the form of the beautiful maiden again conquered47 ,the expedition to ,erythia is a parallel to ,gilgamesh1 also to ,moses1 in the ,koran1 whose goal was the confluence of the two seas3 it is the journey of the sun to the ,western sea1 where ,hercules discovered the straits of ,gibraltar 78to that passage03 ,faust71 and with the ship of ,helios set out towards ,erythia4 ,there he overcame the gigantic guardian ,eurytion 7,chumbaba in the ,gilgamesh epic1 the symbol of the father71 then the triune ,geryon 7a monster of phallic libido symbolism71 and at the same time wounded ,hera1 hastening to the help of ,geryon by an arrow shot4 ,then the robbery of the herd followed4 8,the treasure attained with difficulty0 is here presented in surroundings which make it truly unmistakable4 ,hercules1 like the sun1 goes to death1 down into the mother 7,western sea71 but conquers the libido attached to the mother and returns with the wonderful kine2 he has won back his libido1 his life1 the mighty possession4 ,we discover the same thought in the robbery of the golden apples of ,hesperides1 which are defended by the hundred-headed dragon4 ,the victory over ,cerberus is also easily understood as the victory over death by entrance into the mother 7underworld74 ,in order to come to his wife ,deianira1 he has to undergo a terrible battle with a water god1 ,achelous 7with the mother74 ,the ferryman ,nessus 7a centaur7 violates ,deianira4 ,with his sun arrows ,hercules killed this adversary1 but ,nessus advised ,deianira to preserve his poisoned blood as a love charm4 ,when after the insane murder of ,iphitus ,delphi denied him the speech of the oracle1 he took possession of the sacred tripod4 ,the delphic oracle then compelled him to become a slave of ,omphale1 who made him like a child4 ,after this ,hercules returned home to ,deianira1 who presented him with the garment poisoned with ,nessus' blood 7the ,isis snake71 which immediately clung so closely to his skin that he in vain attempted to tear it off4 7,the casting of the skin of the aging sun-god2 ,serpent1 as symbol of rejuvenation47 ,hercules then ascended the funeral pyre in order to destroy himself by fire like the phnix1 that is to say1 to give birth to himself again from his own egg4 ,no one but young ,philoctetes dared to sacrifice the god4 ,therefore ,philoctetes received the arrows of the sun and the libido myth was renewed with this ,horus4 ,footnote #fae3 ,apes1 also1 have an instinctive fear of snakes4 ,footnote #faf3 ,how much alive are still such primitive associations is shown by ,segantini's picture of the two mothers3 cow and calf1 mother and child in the same stable4 ,from this symbolism the surroundings of the birthplace of the ,savior are explained4 ,footnote #fag3 ,the myth of ,hippolytos shows very beautifully all the typical parts of the problem3 ,his stepmother ,phaedra wantonly falls in love with him4 ,he repulses her1 she complains to her husband of violation2 the latter implores the water god ,poseidon to punish ,hippolytos4 ,then a monster comes out of the sea4 ,hippolytos' horses shy and drag ,hippolytos to death4 ,but he is resuscitated by ,aesculapius and is placed by the gods with the wise nymph1 ,egeria1 the counsellor of ,numa ,pompilius4 ,thus the wish is fulfilled2 from incest1 wisdom has come4 ,footnote #fah3 ,compare ,hercules and ,omphale4 ,footnote #fai3 ,compare the reproach of ,gilgamesh against ,ishtar4 ,footnote #fbj3 ,spielrein's patient is also sick from 8a snake bite40 ,jahrbuch1 ,,iii1 p4 #che4 ,footnote #fba3 ,the entirely introverted patient of ,spielrein uses similar images3 she speaks of 8a rigidity of the soul on the cross10 of 8stone figures0 which must be 8ransomed40 ,i call attention here to the fact that the symbolisms mentioned above are striking examples of ,silberer's 8functional category40 ,they depict the condition of introversion4 ,footnote #fbb3 ,w4 ,gurlitt says3 8,the carrying of the bull is one of the difficult 0 7services7 which ,mithra performed in the service of freeing humanity2 8somewhat corresponding1 if it is permitted to compare the small with the great1 with the carrying of the cross by ,christ0 7,cumont3 8,textes et ,monuments10 ,i1 #gb74 ,surely it is permissible to compare the two acts4 ,man should be past that period when1 in true barbaric manner1 he haughtily scorned the strange gods1 the 8dii minorum gentium40 ,but man has not progressed that far1 even yet4 ,footnote #fbc3 ,robertson 78,evangelical ,myths10 p4 #acj7 gives an interesting contribution to the question of the symbol of the carrying of the cross4 ,samson carried the 8pillars of the gates from ,gaza and died between the columns of the temple of the ,philistines40 ,hercules1 weighted down by his burden1 carried his columns to the place 7,gades71 where he also died according to the ,syrian version of the legend4 ,the columns of ,hercules mark the western point where the sun sinks into the sea4 ,in old art he was actually represented carrying the two columns under his arms in such a way that they exactly formed a cross4 ,here we perhaps have the origin of the myth of ,jesus1 who carries his own cross to the place of execution4 ,it is worth noting that the three synoptics substitute a man of the name of ,simon from ,cyrene as bearer of the cross4 ,cyrene is in ,libya1 the legendary scene upon which ,hercules performed the labor of carrying the columns1 as we have seen1 and ,simon 7,simson7 is the nearest ,greek name-form for ,samson1 which in ,greek might have been read ,simson1 as in ,hebrew4 ,but in ,palestine it was ,simon1 ,semo or ,sem1 actually a name of a god1 who represented the old sun-god ,semesch1 who was identified with ,baal1 from whose myth the ,samson myth has doubtless arisen4 ,the god ,simon enjoyed especial honor in ,samaria4 8,the cross of ,hercules might well be the sun's wheel1 for which the ,greeks had the symbol of the cross4 ,the sun's wheel upon the bas-relief in the small metropolis at ,athens contains a cross1 which is very similar to the ,maltese cross40 7,see ,thiele3 8,antike ,himmelsbilder10 #ahih1 p4 #ei47 ,footnote #fbd3 ,the ,greek myth of ,ixion1 who was bound to the 8four-spoked wheel10 says this almost without disguise4 ,ixion first murdered his stepfather1 but later was absolved from guilt by ,zeus and blessed with his favor4 ,but the ingrate attempted to seduce ,hera1 the mother4 ,zeus deceived him1 however1 allowing the goddess of the clouds1 ,nephele1 to assume ,hera's form4 7,from this connection the centaurs have arisen47 ,ixion boasted of his deed1 but ,zeus as a punishment plunged him into the underworld1 where he was bound to a wheel continually whirled around by the wind4 7,compare the punishment of ,francesca da ,rimini in ,dante and the 8penitents0 by ,segantini47 ,footnote #fbe3 ,cited from ,zentralblatt fr ,psychoanalyse1 ,jahrgang ,,ii1 p4 #cfe4 ,footnote #fbf3 ,the symbolism of death appearing in abundance in dreams has been emphasized by ,stekel 78,sprache des ,traumes10 p4 #cag74 ,footnote #fbg3 ,compare the ,cassius scene above4 ,,chapter ,,vii ,footnote #fbh3 ,a direct unconstrained expression of sexuality is a natural occurrence and as such neither unbeautiful nor repulsive4 ,the 8moral0 repression makes sexuality on one side dirty and hypocritical1 on the other shameless and obtrusive4 ,footnote #fbi3 ,compare what is said below concerning the motive of fettering4 ,footnote #fcj3 ,the sacrilegious assault of ,horus upon ,isis1 at which ,plutarch 78,de ,isis et ,osiris07 stands aghast2 he expresses himself as follows concerning it4 8,but if any one wishes to assume and maintain that all this has really happened and taken place with respect to blessed and imperishable nature1 which for the most part is considered as corresponding to the divine2 then1 to speak in the words of ,aeschylus1 #8he must spit out and clean his mouth4'0 ,from this sentence one can form a conception of how the well-intentioned people of ancient society may have condemned the ,christian point of view1 first the hanged ,god1 then the management of the family1 the 8foundation0 of the state4 ,the psychologist is not surprised4 ,footnote #fca3 ,compare the typical fate of ,theseus and ,peirithoos4 ,footnote #fcb3 ,compare the example given for that in ,aigremont3 8,fuss- und ,schuhsymbolik40 ,also ,part ,i of this book2 the foot of the sun in an ,armenian folk prayer4 ,also de ,gubernatis3 8,die ,tiere in der ,indo-,germanischen ,mythologie10 ,vol4 ,i1 p4 #bbj ff4 ,footnote #fcc3 ,rohde3 8,psyche40 ,footnote #fcd3 ,porphyrius 78,de antro nympharum40 ,quoted by ,dieterich3 8,mithraslit410 p4 #fc7 says that according to the ,mithraic doctrine the souls which pass away at birth are destined for winds1 because these souls had taken the breath of the wind into custody and therefore had a similar nature3 8 ' --7,the souls departing at birth and becoming separated1 probably become winds because of inhaling their breath and becoming the same substance74 ,footnote #fce3 ,in the ,mithraic liturgy the generating breath of the spirit comes from the sun1 probably 8from the tube of the sun0 7see ,part ,i74 ,corresponding to this idea1 in the ,rigveda the sun is called the ,one-footed4 ,compare with that the ,armenian prayer1 for the sun to allow its foot to rest upon the face of the suppliant 7,abeghian3 8,der armenische ,volksglaube10 #ahii1 p4 #da74 ,footnote #fcf3 ,firmicus ,maternus 7,mathes41 ,i1 #e1 #i73 8,cui 7animo7 descensus per orbem solis tribuitur1 per orbem vero lunae praeparatur ascensus0 7,for which soul a descent through the disc of the sun is devised1 but the ascent is prepared through the disc of the moon74 ,lydus 78,de mens410 ,,iv1 #c7 tells us that the hierophant ,praetextatus has said that ,janus despatches the diviner souls to the lunar fields3 4 ,epiphanius 7,haeres ,,lxvi1 #eb73 4 ,quoted by ,cumont3 8,textes et ,monuments10 ,i1 ,i1 p4 #dj4 ,in exotic myths it is the same with the moon4 ,frobenius3 ,ibid41 p4 #ceb ff4 ,footnote #fcg3 8,the ,light of ,asia1 or ,the ,great ,renunciation0 7,mahbhinish-kramana74 ,footnote #fch3 ,one sees upon corresponding representations how the elephant presses into ,maya's head with its trunk4 ,footnote #fci3 ,rank3 8,the ,myth of the ,birth of the ,hero10 translated by ,w4 ,white4 ,footnote #fdj3 ,the speedy dying of the mother or the separation from the mother belongs to the myth of the hero4 ,in the myth of the swan maiden which ,rank has analyzed very beautifully1 there is the wish-fulfilling thought1 that the swan maiden can fly away again after the birth of the child1 because she has then fulfilled her purpose4 ,man needs the mother only for rebirth4 ,footnote #fda3 ,indian word for the rustle of the wind in the trees4 ,footnote #fdb3 ,means sound of the waves4 ,footnote #fdc3 ,an introjection of the object into the subject in the sense of ,ferenczi1 the 8gegenwurf0 or 8widerwurf0 7,objektum7 of the mystics ,eckart and ,bhme4 ,footnote #fdd3 ,karl ,jol 78,seele und ,welt10 ,jena #aiab7 says 7p4 #aec73 8,life does not diminish in artists and prophets1 but is enhanced4 ,they are the leaders into the lost ,paradise1 which now for the first time becomes ,paradise through rediscovery4 ,it is no more the old dull unity of life towards which the artist strives and leads1 it is the sentient reunion1 not the empty but the full unity1 not the unity of indifference but the unity of difference40 8,all life is the raising of the equilibrium and the pulling backwards into equilibrium4 ,such a return do we find in religion and art40 ,footnote #fde3 ,by the primal experience must be understood that first human differentiation between subject and object1 that first conscious placing of object1 which is not psychologically conceivable without the presupposition of an inner division of the animal 8man0 from himself1 by which precisely is he separated from nature which is at one with itself4 ,footnote #fdf3 ,crvecoeur3 8,voyage dans la ,haute ,pensylvanie10 ,i1 #cfb4 ,footnote #fdg3 ,the dragons of the ,greek 7and ,swiss7 legends live in or near springs or other waters of which they are often the guardians4 ,footnote #fdh3 ,compare the discussion above about the encircling and devouring motive4 ,water as a hindrance in dreams seems to refer to the mother1 longing for the mother instead of positive work4 ,the crossing of water--overcoming of the resistance2 that is to say the mother1 as a symbol of the longing for inactivity like death or sleep4 ,footnote #fdi3 ,compare also the ,attic custom of stuffing a bull in spring1 the customs of the ,lupercalia1 ,saturnalia1 etc4 ,i have devoted to this motive a separate investigation1 therefore ,i forego further proof4 ,footnote #fej3 ,in the ,gilgamesh epic1 it is directly said that it is immortality which the hero goes to obtain4 ,footnote #fea3 ,sepp3 8,das ,heidentum und dessen ,bedeutung fr das ,christentum10 ,vol4 ,,iii1 #hb4 ,footnote #feb3 ,compare the symbolism of the arrow above4 ,footnote #fec3 ,this thought is generally organized in the doctrine of pre-existence4 ,thus in any case man is his own generator1 immortal and a hero1 whereby the highest wishes are fulfilled4 ,footnote #fed3 ,frazer3 8,golden ,bough10 ,,iv1 #big4 ,footnote #fee3 8,thou seekest the heaviest burden1 there findest thou thyself0 7,nietzsche3 8,zarathustra074 ,footnote #fef3 ,it is an unvarying peculiarity1 so to speak1 that in the whale-dragon myth1 the hero is very hungry in the belly of the monster and begins to cut off pieces from the animal1 so as to feed himself4 ,he is in the nourishing mother 8in the presexual stage40 ,his next act1 in order to free himself1 is to make a fire4 ,in a myth of the ,eskimos of the ,behring ,straits1 the hero finds a woman in the whale's belly1 the soul of the animal1 which is feminine 7,ibid1 p4 #he74 7,compare ,frobenius3 ,ibid1 passim47 ,footnote #feg3 ,the carrying of the tree played an important part1 as is evident from a note in ,strabo ,x1 in the cult of ,dionysus and ,ceres 7,demeter74 ,footnote #feh3 ,a text on the ,pyramids1 which treats of the arrival of the dead ,pharaoh in ,heaven1 depicts how ,pharaoh takes possession of the gods in order to assimilate their divine nature1 and to become the lord of the gods3 8,his servants have imprisoned the gods with a chain1 they have taken them and dragged them away1 they have bound them1 they have cut their throats1 and taken out their entrails1 they have dismembered them and cooked them in hot vessels4 ,and the king consumed their force and ate their souls4 ,the great gods form his breakfast1 the medium gods his dinner1 the little gods his supper--the king consumes everything that comes in his way4 ,greedily he devours everything and his magic power becomes greater than all magic power4 ,he becomes the heir of the power1 he becomes greater than all heirs1 he becomes the lord of heaven1 he eats all crowns and all bracelets1 he eats the wisdom of every god1 etc40 7,wiedemann3 8,der alte ,orient10 ,,ii1 #b1 #aijj1 p4 #ah74 ,this impossible food1 this 8,bulimie10 strikingly depicts the sexual libido in regression to the presexual material1 where the mother 7the gods7 is not the object of sex but of hunger4 ,footnote #fei3 ,the sacramental sacrifice of ,dionysus-,zagreus and the eating of the sacrificial meat produced the 8 0 the resurrection of the god1 as plainly appears from the ,cretan fragments of the ,euripides quoted by ,dieterich 7,ibid41 p4 #aje73 1 4 7,living a blameless life whereby ,i became an initiate of the ,idaean ,zeus1 ,i celebrated the carnivorous banquet of ,zagreus1 the wandering herdsman of the night47 ,the mystics took the god into themselves by eating the uncooked meat of the sacrificial animal4 ,footnote #ffj3 ,richter3 #ad1 #ad4 ,footnote #ffa3 ,thou boy eternal1 thou most beautiful one seen in the heavens1 without horns standing1 with thy virgin head1 etc4 ,footnote #ffb3 ,orphic ,hymn1 #df4 ,compare ,roscher3 8,lexicon10 sect4 on ,iakchos4 ,footnote #ffc3 ,a winnowing fan used as cradle4 ,footnote #ffd3 ,a close parallel to this is the ,japanese myth of ,izanagi1 who1 following his dead spouse into the underworld1 implored her to return4 ,she is ready1 but beseeches him1 8,do not look at me40 ,izanagi produces light with his reed1 that is to say1 with a masculine piece of wood 7the fire-boring ,phallus71 and thus loses his spouse4 7,frobenius3 ,ibid41 p4 #cdc47 ,mother must be put in the place of spouse4 ,instead of the mother1 the hero produces fire2 ,hiawatha1 maize2 ,odin1 ,runes1 when he in torment hung on the tree4 ,footnote #ffe3 ,quoted from ,de ,jong3 8,das antike ,mysterienwesen40 ,leiden #aiaj1 p4 #bb4 ,footnote #fff3 ,a son-lover from the ,demeter myth is ,iasion1 who embraces ,demeter upon a thrice-ploughed cornfield4 7,bridal couch in the pasture47 ,for that ,iasion was struck by lightning by ,zeus 7,ovid3 8,metam410 ,,ix74 ,footnote #ffg3 ,in a sunless place4 ,footnote #ffh3 ,descend into a sunless desert place4 ,footnote #ffi3 ,descent into a cave4 ,footnote #fgj3 ,see ,cumont3 8,textes et ,monuments10 ,i1 p4 #ef4 ,footnote #fga3 8,mithraslit410 p4 #abc4 ,footnote #fgb3 ,for example upon a ,campana relief in ,lovatelli 78,antichi monumenti10 ,roma1 #ahhi1 ,i1 ,,iv1 ,fig4 #e74 ,likewise the ,veronese ,priapus has a basket filled with phalli4 ,footnote #fgc3 ,compare ,grimm3 ,,ii1 ,,iv1 p4 #hii3 ,either by the caressing or kissing of a dragon or a snake1 the fearful animal was changed into a beautiful woman whom the hero wins in this way4 ,footnote #fgd3 ,the mother1 the earth1 is the distributor of nourishment4 ,the mother in presexual material has this meaning4 ,therefore ,st4 ,dominicus was nourished from the breasts of the mother of ,god4 ,the sun wife1 ,namaqua1 consists of bacon4 ,compare with this the megalomanic ideas of my patient1 who asserted3 8,i am ,germania and ,helvetia made exclusively from #8sweet butter'0 78,psychology of ,dementia ,praecox074 ,footnote #fge3 ,he who achieved divinity through the womb4 ,footnote #fgf3 ,he who achieved divinity through the womb2 he is a serpent1 and he was drawn through the womb of those who were being initiated4 ,footnote #fgg3 ,the golden serpent is crowded into the breast of the initiates and is then drawn out through the lowest parts4 ,footnote #fgh3 ,o ,ftus1 he who is in the vagina or womb4 ,footnote #fgi3 ,compare the ideas of ,nietzsche3 8,piercing into one's own pit10 etc4 ,in a prayer to ,hermes in a ,london papyrus it is said3 1 1 7,come to me1 ,lord ,hermes1 as the foetus into the womb of the mother74 ,kenyon3 8,greek ,papyrus in the ,british ,museum10 #ahic1 p4 #aaf2 ,pap4 ,,cxxii1 ,z4 #b ff4 ,cited by ,dieterich3 ,ibid41 p4 #ig4 ,footnote #fhj3 ,compare ,de ,jong3 ,ibid41 p4 #bb4 ,footnote #fha3 ,the typical grain god of antiquity was ,adonis1 whose death and resurrection was celebrated annually4 ,he was the son-lover of the mother1 for the grain is the son and fructifier of the womb of the earth as ,robertson very correctly remarks 78,evangelical ,myths10 p4 #cf74 ,footnote #fhb3 ,de ,jong3 ,ibid41 p4 #ad4 ,footnote #fhc3 ,on a certain night an image is placed lying down in a litter2 there is weeping and lamentations among the people1 with beatings of bodies and tears4 ,after a time1 when they have become exhausted from the lamentations1 a light appears2 then the priest anoints the throats of all those who were weeping1 and softly whispers1 8,take courage1 ,o initiates of the ,redeemed ,divinity2 you shall achieve salvation through your grief40 ,footnote #fhd3 ,faust3 8,there whirls the press1 like clouds on clouds unfolding1 ,then with stretched arm swing high the key thou'rt holding60 ,footnote #fhe3 ,as an example among many1 ,i mention here the ,polynesian ,rata myth cited by ,frobenius3 ,ibid41 pp4 #fd-ff3 8,with a favorable wind the boat was sailing easily away over the ,ocean1 when ,nganaoa called out one day3 #8,o ,rata1 here is a fearful enemy who rises up from the ,ocean6' ,it was an open mussel of huge dimensions4 ,one shell was in front of the boat1 the other behind it1 and the vessel was directly between4 ,the next moment the horrible mussel would have clapped its shells together and ground the boat and occupants to pieces in its grip4 ,but ,nganaoa was prepared for this possibility4 ,he grasped his long spear and quickly plunged it into the belly of the animal so that the creature1 instead of snapping together1 at once sank back to the bottom of the sea4 ,after they had escaped from this danger they continued on their way4 ,but after a while the voice of the always watchful ,nganaoa was again to be heard4 #8,o ,rata1 once more a terrible enemy rushes upwards from the depths of the ocean4' ,this time it was a mighty octopus1 whose gigantic tentacles already surrounded the boat1 in order to destroy it4 ,at this critical moment1 ,nganaoa seized his spear1 and plunged it into the head of the octopus4 ,the tentacles sank away limp and the dead monster rose to the surface of the water4 ,once more they continued on their journey1 but a yet greater danger awaited them4 ,one day the valiant ,nganaoa called out1 #8,o ,rata1 here is a great whale6' ,the huge jaws were wide open1 the lower jaw was already under the boat1 and the upper one over it4 ,one moment more and the whale would have devoured them4 ,now ,nganaoa #8the dragon slayer' broke his spear into two parts1 and at the moment when the whale was about to devour them1 he stuck the two pieces into the jaws of the foe so that he could not close his jaws4 ,nganaoa quickly sprang into the jaws of the great whale 7devouring of the hero7 and looked into its belly1 and what did he see8 ,there sat both his parents1 his father1 ,tairitokerau1 and his mother1 ,vaiaroa1 who had been gulped down into the depths of this monster4 ,the oracle has come true4 ,the voyage has come to its end4 ,great was the joy of the parents of ,nganaoa when they saw their son4 ,they were convinced that their freedom was at hand4 ,and ,nganaoa resolved upon revenge4 ,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 parents4 ,he broke this part of the spear in two1 in order to use them as wood to produce fire by rubbing4 ,he commanded his father to hold one firmly below1 while he himself managed the upper one1 until the fire began to glimmer 7production of fire74 ,now when he blew this into flames1 he hastened to heat the fatty part 7heart7 of the belly with the fire4 ,the monster1 writhing with pain1 sought help swimming to the nearest land 7journey in the sea74 ,as soon as he reached the sandbank 7land7 father1 mother and son walked onto the land through the open jaws of the dying whale 7slipping out of the hero740 ,footnote #fhf3 ,in the ,new ,zealand ,maui myth 7quoted by ,frobenius3 ,ibid41 p4 #ff ff47 the monster to be conquered is the grandmother ,hine-nui-te-po4 ,maui1 the hero1 says to the birds who assist him3 8,my little friends1 now when ,i creep into the jaws of the old woman1 you must not laugh1 but when ,i have been in and come out again1 from her mouth1 then you may greet me with jubilant laughter40 ,then ,maui actually creeps into the mouth of the sleeping old woman4 ,footnote #fhg3 ,published and prepared by ,julius v4 ,negelein1 in 8,relig4 ,geschichte40 ,vers4 u4 ,vorarb4 von ,dieterich und ,wnsch1 ,vol4 ,,xi4 ,giessen #aiab4 ,footnote #fhh3 ,quoted1 ,j4 v4 ,negelein3 8,der ,traumschlssel des ,jagaddeva10 p4 #bef4 ,footnote #fhi3 ,the pine-tree speaks the significant word1 8,minne-wawa60 ,footnote #fij3 ,in a fairy tale1 the bird comes to the tree which grows upon the grave of the mother in order to give help4 ,footnote #fia3 ,roscher3 s4 8,picus10 ,sp4 #bdid1 #fb4 ,probably a symbol of rebirth4 ,footnote #fib3 ,the father of ,picus is called ,sterculus or ,sterculius1 a name which is clearly derived from stercus excrementum2 he is also said to be the devisor of manure4 ,the primitive creator who also created the mother did so in the manner of infantile creation1 which we have previously learned4 ,the supreme god laid an egg1 his mother1 from which he was again produced--this is an analogous train of thought4 ,footnote #fic3 ,introversion to enter the mother2 to sink into one's own inner-world1 or source of the libido1 is symbolized by creeping in1 passing through1 boring4 7,scratching behind the ear making fire47 ,boring into the ear1 scratching with the nails1 swallowing serpents4 ,thus the ,buddhist legend is understandable4 ,when ,gautama had spent the whole day sitting in deep reflection under the sacred tree1 at evening he became ,buddha1 the illumined one4 ,footnote #fid3 ,compare 7phallus7 above and its etymological connection4 ,footnote #fie3 ,spielrein's patient received from ,god three wounds through her head1 breast and eye4 8,then there came a resurrection of the ,spirit0 7,jahrbuch1 ,,iii1 p4 #cgf74 ,in the ,tibetan myth of ,bogda ,gesser ,khan the sun-hero shoots his arrow into the forehead of the demoniacal old woman1 who devours it and spits it up again4 ,in a ,calmuc myth1 the hero shoots the arrow into the eye emitting rays1 which is found on the forehead of the bull4 ,compare with that the victory of ,polyphemus1 whose character is signified upon an ,attic vase because with it there is also a snake 7as symbol of the mother4 ,see the explanation of the sacrificium ,mithriacum74 ,footnote #fif3 ,in the form of the father1 for ,megissogwon is the demon of the west1 like ,mudjekeewis4 ,footnote #fig3 ,compare ,deussen3 8,geschichte der ,philosophie10 ,vol4 ,i1 p4 #ad4 ,footnote #fih3 ,an analogy is ,zeus and ,athene4 ,in ,rigveda #aj1 #ca1 the word of prayer becomes a pregnant cow4 ,in ,persian it is the 8,eye of ,ahura02 ,babylonian ,nabu3 the word of fate2 ,persian vohu mano3 the good thought of the creator ,god2 in ,stoic conceptions1 ,hermes is logos or world intellect2 in ,alexandria the 1 in the ,old ,testament it is the angel of ,jehovah1 or the countenance of ,god4 ,jacob wrestled with the angel during the night at the ford of ,jabbok1 after he had crossed the water with all that he possessed4 7,night journey on the sea1 battle with the night snake1 combat at the ford like ,hiawatha47 ,in this combat1 ,jacob dislocated his thigh4 7,motive of the twisting out of the arm4 ,castration on account of the overpowering of the mother47 ,this 8face0 of ,god was compared in the old ,jewish philosophy to the mystic ,metatron1 the prince of the face of ,god 7,josiah #e1 #ad71 who brings 8the prayer to ,god0 and 8in whom is the name of ,god40 ,the ,naassens 7,ophits7 called the ,holy ,ghost the 8first word10 the mother of all that lives2 the ,valentinians comprehended the descending dove of ,pneuma as 8the word of the mother from above1 the ,sophia40 7,drews3 8,christ ,myth10 ,i1 pp4 #af1 #bb1 #hj47 ,in ,assyria1 ,gibil1 the fire god1 had the rle of ,logos4 7,tiele3 8,assyr4 ,gesch407 ,in ,ephrem1 the ,syrian writer of hymns1 ,john the ,baptist says to ,christ3 8,a spark of fire in the air waits for thee over the ,jordan4 ,if thou followest it and willst be baptised1 then take possession of thyself1 wash thyself1 for who has the power to take hold of burning fire with his hands8 ,thou1 who art wholly fire1 have mercy upon me40 ,usener3 8,religionsgeschichtliche ,untersuchungen40 ,cited by ,drews3 ,ibid41 p4 #ha4 ,footnote #fii3 ,perhaps the great significance of the name arose from this phantasy4 ,footnote #gjj3 ,grimm mentions the legend that ,siegfried was suckled by a doe4 7,compare ,hiawatha's first deed47 ,footnote #gja3 ,compare ,grimm's 8,mythology40 ,mime or ,mmir is a gigantic being of great wisdom1 8a very old ,nature ,god10 with whom the ,norse gods associate4 ,later fables make of him a demon and a skilful smith 7closest relation to ,wieland74 ,just as ,wotan obtained advice from the wise woman 7compare the quotation from ,julius ,csar about the ,german matron71 so does ,odin go to the brook of ,mmir in which wisdom and judgment lie hidden1 to the spiritual mother 7mother-imago74 ,there he requests a drink 7drink of immortality71 but no sooner does he receive it than he sacrifices his eye to the well 7death of the sun in the sea74 ,the well of ,mmir points undoubtedly to the mother significance of ,mmir4 ,thus ,mmir gets possession of ,odin's other eye4 ,in ,mmir1 the mother 7wise giant7 and the embryo 7dwarf1 subterranean sun1 ,harpocrates7 is condensed2 likewise1 as mother1 he is the source of wisdom and art4 78,mother-imago0 therefore may be translated as 8phantasy0 under certain circumstances47 ,footnote #gjb3 ,the magic sleep is also present in the ,homeric celebration of the ,hierosgamos4 7,see above47 ,footnote #gjc3 ,this is proved by ,siegfried's words3 8,through furious fire ,to thee have ,i fared2 ,nor birny nor buckler ,guarded my breast3 ,the flames have broken ,through to my heart1 ,my blood doth bound ,in turbulent streams2 ,a raving fire ,within me is kindled40 ,footnote #gjd3 ,the cave dragon is the 8terrible mother40 ,in the ,german legends the maiden to be rescued often appears as a snake or dragon1 and must be kissed in this form1 through which the dragon is changed into a beautiful woman4 ,a fish's or a serpent's tail is attributed to certain wise women4 ,in the 8golden mountain0 a king's daughter was bewitched into a snake4 ,in the ,oselberg near ,dinkelsbhl there lives a snake with a woman's head and a bunch of keys around her neck4 7,grimm47 ,footnote #gje3 ,faust 7,,ii ,part73 ,doch im ,erstarren such ich nicht mein ,heil1 ,das ,schaudern ist der ,menschheit bestes ,teil2 ,wie auch die ,welt ihm das ,gefhl verteure1 ,ergriffen1 fhlt er tief das ,ungeheure4 ,footnote #gjf3 8,etymol4 ,wrterbuch der deutschen ,sprache10 sub4 ,hort4 ,footnote #gjg3 8,griechische ,etymologie10 sub4 4 ,footnote #gjh3 ,pausanias3 ,i1 #ah1 #g4 ,footnote #gji3 ,ocean1 who arose to be the producer of all4 ,footnote #gaj3 ,rohde3 8,psyche10 ,,iv4 ,aufl41 ,vol4 ,i1 p4 #bad4 ,footnote #gaa3 ,j4 ,maehly3 8,die ,schlange im ,mythus und ,kultus der klassischen ,vlker10 #ahfg4 ,footnote #gab3 ,duchesne3 8,lib4 pontifical410 ,i1 ,s4 ,,cix4 ,cited by ,cumont3 8,textes et ,monuments10 ,vol4 ,i1 p4 #cea4 ,footnote #gac3 ,there was a huge dragon on ,mount ,tarpeius1 where the ,capitolium stands4 ,once a month1 with sacrilegious maidens1 the priests descended #cfe steps into the hell of this dragon1 carrying expiatory offerings of food for the dragon4 ,then the dragon suddenly and unexpectedly arose1 and1 though he did not come out1 he poisoned the air with his breath4 ,thence came the mortality of man and the deepest sorrow for the death of the children4 ,when1 for the defence of truth1 ,st4 ,silvester had had a conflict with the heathen1 it came to this that the heathen said3 8,silvester1 go down to the dragon1 and in the name of thy ,god make him desist from the killing of mankind40 ,footnote #gad3 ,cited by ,cumont3 8,textes et ,monuments10 ,vol4 ,i1 p4 #cea4 ,footnote #gae3 ,like his counterpart1 the apocalyptic 8son of man10 from whose mouth proceeds a 8sharp two-edged sword40 ,rev4 i3#af4 ,compare ,christ as serpent and the ,antichrist seducing the people4 ,rev4 xx3#c4 ,we come across the same motive of the guardian dragon who pierces women1 in the myth from ,van ,diemen's ,land3 8,a horn-back lay in the cavity of a rock1 a huge horn-back6 ,the horn-back was large and he had a very long spear4 ,from his cavity he espied the women2 he saw them dive into the water1 he pierced them with his spear1 he killed them1 he carried them away4 ,for some time they were to be seen no longer40 ,the monster was then killed by the two heroes4 ,they made fire767 and brought the women to life again4 7,cited by ,frobenius3 ,ibid41 p4 #gg47 ,footnote #gaf3 ,the eyes of the ,son of man are like a flame of fire4 ,rev4 i3#ae4 ,footnote #gag3 ,near the city of ,rome there was a certain cavern in which appeared a dragon of remarkable size1 mechanically produced1 brandishing a sword in his mouth1 his eyes glittering like gems1 fearful and terrible4 ,hither came virgins every year1 devoted to this service1 adorned with flowers1 who were given to him in sacrifice4 ,bringing these gifts1 they unknowingly descended the steps to a point where1 with diabolical cunning1 the dragon was suspended1 striking those who came a blow with the sword1 so that the innocent blood was shed4 ,now1 there was a certain monk who1 on account of his good deeds1 was well known to ,stilico1 the patrician2 he killed this dragon as follows3 ,he examined each separate step carefully1 both with a rod and his own hand1 until1 discovering the false step1 he exposed the diabolical fraud4 ,then1 jumping over this step1 he went down and killed the dragon1 cutting him to pieces1 demonstrating that one who could be destroyed by human hand could not be a divinity4 ,footnote #gah3 ,cited by ,cumont3 8,textes et ,monuments10 ,i1 p4 #ceb4 ,footnote #gai3 ,compare ,roscher3 8,lexicon10 ,i1 #b1 #ahhe4 ,footnote #gbj3 ,out of dark places she rushes on children and women4 ,footnote #gba3 ,the triple form also related to the moon 7waxing1 full1 and waning moon74 ,however1 such cosmic relations are primarily projections of metapsychology4 ,footnote #gbb3 ,faust 7,,ii ,part73 ,the ,scene of the mothers3 ,the key belongs to ,hecate1 1 as the guardian of ,hades1 and psychopompic ,divinity4 ,compare ,janus1 ,peter and ,aion4 ,footnote #gbc3 ,attribute of the 8terrible mother03 ,ishtar has 8tormented the horse with goad and whip and tortured him to death40 7,jensen3 8,gilgamesh ,epic10 p4 #ah47 ,also an attribute of ,helios4 ,footnote #gbd3 ,phallic symbol of fear4 ,footnote #gbe3 ,murderous weapon as symbol of the fructifying phallus4 ,footnote #gbf3 ,plato has already testified to this as a phallic symbol1 as is mentioned above4 ,footnote #gbg3 ,white-leaved4 ,footnote #gbh3 ,far-shooting ,hecate4 ,footnote #gbi3 ,far-shooting1 the far-darting4 ,footnote #gcj3 ,goddess of birth4 ,footnote #gca3 ,cited by ,roscher3 ,i1 #b1 ,sp4 #aiji4 ,footnote #gcb3 ,hecate4 ,footnote #gcc3 ,compare the symbolism in the hymn to ,mary of ,melk 7#abth century74 8,santa ,maria1 ,closed gate ,opened to ,god's command-- ,sealed fountain1 ,barred garden1 ,gate of ,paradise40 ,the same symbolism occurs in an erotic verse3 8,maiden1 may ,i enter with you ,into your rose garden1 ,there1 where the little red roses grow1 ,those delicate and tender roses1 ,with a tree close by1 ,whose leaves sway to and fro1 ,and a cool little brook ,which lies directly beneath it40 ,footnote #gcd3 ,sacrificial cakes offered to the gods4 ,footnote #gce3 ,herzog3 8,aus dem ,asklepieion von ,kos40 ,archiv fr ,religionswissenschaft1 ,vol4 ,x1 ,h4 #b1 p4 #bai ff4 ,footnote #gcf3 ,a ,mithraic sanctuary was1 when at all possible1 a subterranean grotto2 often the cavern was merely an artificial one4 ,it is conceivable that the ,christian crypts and subterranean churches are of similar meaning4 ,footnote #gcg3 ,compare ,schultze3 8,die ,katakomben10 #ahhb1 p4 #i4 ,footnote #gch3 ,in the ,taurobolia a bull was sacrificed over a grave1 in which lay the one to be consecrated4 ,his initiation consisted in being covered with the blood of the sacrifice4 ,also a regeneration and rebirth1 baptism4 ,the baptized one was called ,renatus4 ,footnote #gci3 ,additional proof in ,herzog3 ,ibid41 p4 #bbd4 ,footnote #gdj3 ,ibid41 p4 #bbe4 ,footnote #gda3 ,ritual sacrificial food offered to the gods4 ,footnote #gdb3 ,indeed sacred serpents were kept for display and other purposes4 ,footnote #gdc3 ,ritual sacrificial food offered to the gods4 ,footnote #gdd3 ,rohde3 8,psyche10 chap4 #a1 p4 #bdd4 ,footnote #gde3 ,vol4 ,i1 p4 #bh4 ,footnote #gdf3 ,fick4 ,compare 8,wrterbuch10 ,i1 p4 #dbd4 ,footnote #gdg3 ,compare the stable cleaning of ,hercules4 ,the stable1 like the cavern1 is a place of birth4 ,we find stable and cavern in ,mithracism combined with the bull symbolism1 as in ,christianity4 7,see ,robertson3 8,christ and ,krishna407 ,in a ,basuto myth1 the stable birth also occurs4 7,frobenius47 ,the stable birth belongs to the mythologic animal fable2 therefore the legend of the conceptio immaculata1 allied to the history of the impregnation of the barren ,sarah1 appears very early in ,egypt as an animal fable4 ,herodotus1 ,,iii1 #bh1 relates3 8,this ,apis or ,epaphos is a calf whose mother was unable to become impregnated1 but the ,egyptians said that a ray from heaven fell upon the cow1 and from that she brought forth ,apis40 ,apis symbolizes the sun1 therefore his signs3 upon the forehead a white spot1 upon his back a figure of an eagle1 upon his tongue a beetle4 ,footnote #gdh3 ,according to ,philo1 the serpent is the most spirited of all animals2 its nature is that of fire1 the rapidity of its movements is great and this without need of any especial limbs4 ,it has a long life and sheds age1 with its skin4 ,therefore it was inculcated in the mysteries1 because it is immortal4 7,maehly3 8,die ,schlange in ,mythologie und ,kultus der klassischen ,vlker10 #ahfg1 p4 #g47 ,footnote #gdi3 ,for example1 the ,st4 ,john of ,quinten ,matsys 7see illustration72 also two pictures by an unknown ,strassburg master in the ,gallery at ,strassburg4 ,footnote #gej3 8,and the woman--having a golden cup in her hand full of abominations and filthiness of her fornication0 7,rev4 xvii3#d74 ,the woman is 8drunken with the blood of the saints and with the blood of the martyrs of ,jesus03 a striking image of the terrible mother 7here1 cup genitals74 ,in the ,tibetan myth of ,bogda ,gesser ,khan there is a beetle 7treasure attainable with difficulty71 which the demoniac old woman guards4 ,gesser says to her3 8,sister1 never since ,i was born have you shown me the beetle my soul40 ,the mother libido is also the soul4 ,it is significant that the old woman desired the hero as a husband4 7,frobenius47 ,footnote #gea3 ,this is also the significance of the mysteries4 ,their purpose is to lead the useless1 regressive incestuous libido over the bridges of symbolism into rational activity1 and through that transform the obscure compulsion of the libido working up from the unconscious into social communion and higher moral endeavor4 ,footnote #geb3 ,an excellent example of this is the description of the orgies of the ,russian sectarian by ,mereschkowski1 in his book1 8,peter the ,great and ,alexei40 ,in the cult of the ,asiatic ,goddesses of love 7,anatis1 ,mylitta1 etc471 prostitution in the temple was an organized institution4 ,the orgiastic cult of ,anhita 7,anatis7 has been preserved in modern sects1 with the ,ali ,illhja1 the so-called 8extinguishers of light02 with the ,yezds and ,dushikkurds1 who celebrate nocturnal religious orgies which end in a wild sexual debauch1 during which incestuous unions also occur4 7,spiegel3 8,ern4 ,altertumskunde10 ,,ii1 p4 #fd47 ,further examples are to be found in the valuable work of ,stoll 78,das ,sexualleben in der ,vlkerpsychologie10 ,leipzig #aijh74 ,footnote #gec3 ,concerning the kiss of the snake1 compare ,grimm1 ,,ii1 p4 #hji4 ,by this means1 a beautiful woman was set free4 ,the sucking refers to the maternal significance of the snake1 which exists along with the phallic4 ,it is a coitus act on the presexual stage4 ,spielrein's insane patient 7,jahrbuch1 ,,iii1 p4 #cdd7 says as follows3 8,wine is the blood of ,jesus4--,the water must be blessed1 and was blessed by him4 ,the one buried alive becomes the vineyard4 ,that wine becomes blood--the water is mingled with #8childishness' because ,god says1 #8become like little children4' ,there is also a spermatic water which can be drunken with blood4 ,that perhaps is the water of ,jesus40 ,here we find a commingling of all the various meanings of the way to win immortality4 ,wiedemann 78,der alte ,orient10 ,,ii1 #b1 p4 #ah2 cited by ,dieterich3 ,ibid41 p4 #aja7 asserts that it is an ,egyptian idea that man draws in the milk of immortality by suckling the breast of a goddess4 7,compare with that the myth of ,hercules1 where the hero attains immortality by a single draw at the breast of ,hera47 ,footnote #ged3 ,from the writings of the sectarian ,anton ,unternhrer3 8,geheimes ,reskript der bernischen ,regierung an die ,pfarr- und ,statthaltermter10 #ahba4 ,i owe the knowledge of this fragment to ,rev4 ,dr4 ,o4 ,pfister4 ,footnote #gee3 ,nietzsche3 8,zarathustra03 8,and ,i also give this parable to you3 ,not a few who wished to drive out the devil from themselves1 by that lead themselves into the slough40 ,footnote #gef3 ,compare the vision of ,zosimos4 ,footnote #geg3 ,the significance of the communion ritual as a unio mystica with ,god is at bottom sexual and very corporeal4 ,the primitive significance of the communion is that of a ,hierosgamos4 ,therefore in the fragment of the ,attis mysteries handed down by ,firmicus it is said that the mystic eats from the ,tympanon1 drinks from the ,kymbalon1 and he confesses3 1 which means the same as3 8,i have entered the bridal chamber40 ,usener 7in ,dieterich3 ,ibid41 p4 #abf7 refers to a series of quotations from the patristic literature1 of which ,i mention merely one sentence from the speeches of ,proclus of ,constantinople3 7,the bridal chamber in which the ,logos has espoused the flesh74 ,the church is also to some extent the bridal chamber1 where the spirit unites with the flesh1 really the ,cmeterium4 ,irenaeus mentions some more of the initiatory customs of certain gnostic sects1 which were undoubtedly nothing but spiritual weddings4 7,compare ,dieterich3 ,ibid41 p4 #abg ff47 ,in the ,catholic church1 even yet1 a ,hierosgamos is celebrated on the installation of a priest4 ,a young maiden there represents the church as bride4 ,footnote #geh3 ,compare also the phantasies of ,felicien ,rops3 ,the crucified ,priapus4 ,footnote #gei3 ,compare with that the symbolism in ,nietzsche's poem3 8,why enticest thou thyself into the paradise of the old serpent80 ,footnote #gfj3 8,thus ,spake ,zarathustra40 ,footnote #gfa3 ,nietzsche himself must have shown at times a certain predilection for loathsome animals4 ,compare ,c4 ,a4 ,bernoulli3 8,franz ,oberbeck und ,friedrich ,nietzsche10 ,vol4 ,i1 p4 #aff4 ,footnote #gfb3 ,i recall ,nietzsche's dream1 which is cited in ,part ,i of this book4 ,footnote #gfc3 ,the ,germanic myth of ,dietrich von ,bern1 who had fiery breath1 belongs to this idea3 ,he was wounded in the forehead by an arrow1 a piece of which remained there fixed2 from this1 he was called the immortal4 ,in a similar manner1 half of ,hrngnir's wedge-shaped stone fastened itself in ,thor's head4 ,see ,grimm3 8,mythology10 ,i1 p4 #cji4 ,footnote #gfd3 8,geschichte der ,philosophie10 ,vol4 ,i1 p4 #aha4 ,footnote #gfe3 ,sa tapo atapyata4 ,footnote #gff3 ,the ,stoic idea of the creative primal warmth1 in which we have already recognized the libido 7,part ,i1 ,chap4 ,,iv71 belongs in this connection1 also the birth of ,mithra from a stone1 which resulted solo aestu libidinis 7through the heat of the libido only74 ,footnote #gfg3 ,the place of discipline4 ,footnote #gfh3 ,in the accurate prose translation this passage reads3 8,there ,kma developed from him in the beginning0 7,deussen3 8,gesch4 d4 ,phil410 ,vol4 ,i1 p4 #abc74 ,kma is the libido4 8,the sages found the root of being in the non-being1 in the heart1 searching with introspection40 ,footnote #gfi3 8,fame and ,eternity40 ,footnote #ggj3 ,grimm3 8,mythology10 ,,iii4 ,the heroes have serpent's eyes1 as do the kings3 ormr auga4 ,sigurdr is called ,ormr ,auga4 ,footnote #gga3 ,nietzsche's 8,in the green light1 ,happiness still plays around the brown abyss4 ,his voice grows hoarse1 ,his eye flashes verdigris60 ,footnote #ggb3 ,from 8,the ,poverty of the ,richest40 ,footnote #ggc3 ,nietzsche's 8,fragments of ,dionysus-,dithyrambs40 8,heavy eyes1 ,which seldom love3 ,but when they love1 it flashes out ,like a gold mine ,where a dragon guards the treasure of love40 ,footnote #ggd3 ,he is pregnant with the sun4 ,footnote #gge3 ,galatians iii3#bg alludes to this primitive idea3 8,for as many of you as have been baptized into ,christ have put on ,christ40 ,footnote #ggf3 ,just as is ,mn so is ,marsyas a crucified one4 7,see ,robertson3 8,evangelical ,myths10 p4 #ff47 ,both were hung1 a punishment which has an unmistakable symbolic value1 because the suspension 78to suffer and fear in the torment of suspension07 is the symbol of an unfulfilled wish4 7,see ,freud3 8,the ,interpretation of ,dreams407 ,therefore ,christ1 ,odin1 ,attis hung on trees 7 mother74 ,the ,talmudic ,jesus ben ,pandira 7apparently the earliest historic ,jesus7 suffered a similar death1 on the eve of a ,passover festival in the reign of ,alexander ,jannaeus 7#ajf-gi ,b4,c474 ,this ,jesus may have been the founder of the 8,essenes10 a sect 7see ,robertson3 8,evang4 ,myths10 p4 #abc7 which stood in a certain relation to subsequent ,christianity4 ,the ,jesus ben ,stada identified with the preceding ,jesus1 but removed into the second ,christian century1 was also hung4 ,both were first stoned1 a punishment which was1 so to speak1 a bloodless one like hanging4 ,the ,christian church1 which spills no blood1 therefore burned4 ,this may not be without significance for a peculiar ceremony reported from ,uganda3 8,when a king of ,uganda wished to live forever1 he went to a place in ,busiro1 where a feast was given by the chiefs4 ,at the feast the ,mamba ,clan was especially held in honor1 and during the festivities a member of this clan was secretly chosen by his fellows1 caught by them1 and beaten to death with their fists2 no stick or other weapon might be used by the men appointed to do the deed4 ,after death1 the victim's body was flayed and the skin made into a special whip1 etc4 ,after the ceremony of the feast in ,busiro1 with its strange sacrifice1 the king of ,uganda was supposed to live forever1 but from that day he was never allowed to see his mother again40 7,quoted from ,frazer3 8,golden ,bough10 ,part ,,iv1 p4 #dae47 ,the sacrifice1 which is chosen to purchase everlasting life for another1 is here given over to a bloodless death and after that skinned4 ,that this sacrifice has an absolutely unmistakable relation to the mother--as we already know--is corroborated very plainly by ,frazer4 ,footnote #ggg3 ,frazer3 8,adonis1 ,attis1 ,osiris10 p4 #bdb4 ,footnote #ggh3 ,frazer3 ,ibid41 p4 #bdf4 ,footnote #ggi3 ,frazer3 ,ibid41 p4 #bdi4 ,footnote #ghj3 ,cited by ,dieterich in 8,mithrasliturgie10 p4 #bae4 ,footnote #gha3 ,the bull1 father of the serpent1 and the serpent1 father of the bull4 ,footnote #ghb3 ,another attempt at solution seems to be the ,dioscuri motive3 ,the sun consists of two brothers similar to each other1 the one mortal1 the other immortal4 ,this motive is found1 as is well known1 in the two ,avins1 who1 however1 are not further differentiated4 ,in the ,mithraic doctrine1 ,mithra is the father1 ,sol the son1 and yet both are one as 4 ,the motive of twins emerges1 not infrequently1 in dreams4 ,in a dream1 where it is related that a woman had given birth to twins1 the dreamer found1 instead of the expected children1 a box and a bottle-like object4 ,here the twins had male and female significance4 ,this observation hints at a possible significance of the ,dioscuri as the sun and its re-bearing mother--daughter 7874 ,footnote #ghc3 ,among the daughters of the desert4 ,footnote #ghd3 ,zentralblatt fr ,psychoanalyse1 ,vol4 ,,ii1 p4 #afi4 ,footnote #ghe3 ,this problem has frequently been employed in the ancient sun myths4 ,it is especially striking that the lion-killing heroes1 ,samson and ,hercules1 are weaponless in the combat4 ,the lion is the symbol of the most intense summer heat1 astrologically he is the ,domicilium ,solis4 ,steinthal 7,zeitschrift fr ,vlkerpsychologie1 ,vol4 ,,ii1 p4 #acc7 reasons about this in a most interesting manner1 which ,i quote word for word3 8,when the ,sun-god fights against the summer heat1 he fights against himself2 when he kills it1 he kills himself4 ,most certainly6 ,the ,phnician1 ,assyrian and ,lydian ascribes self-destruction to his sun-god1 for he can comprehend the lessening of the sun's heat only as a self-murder4 ,he believed that the sun stood at its highest in the summer and its rays scorched with destroying heat3 thus does the god burn himself1 but he does not die1 only rejuvenates himself4--,also ,hercules burns himself1 but ascends to ,olympus in the flames4 ,this is the contradiction in the pagan gods4 ,they1 as forces of nature1 are helpful as well as harmful to men4 ,in order to do good and to redeem they must work against themselves4 ,the opposition is dulled1 when either of the two sides of the forces of nature is personified in an especial god1 or when the power of nature is conceived of as a divine personage2 however1 each of its two modes of action1 the benevolent and the injurious1 has an especial symbol4 ,the symbol is always independent1 and finally is the god himself2 and while originally the god worked against himself1 destroyed himself1 now symbol fights against symbol1 god against god1 or the god with the symbol40 ,certainly the god fights with himself1 with his other self1 which we have conceived of under the symbol of mother4 ,the conflict always appears to be the struggle with the father and the conquering of the mother4 ,footnote #ghf3 ,the old ,etruscan custom of covering the urn of ashes1 and the dead buried in the earth1 with the shield1 is something more than mere chance4 ,footnote #ghg3 ,incest motive4 ,footnote #ghh3 ,compare the idea of the ,phnix in the ,apocalypse of ,baruch1 ,part ,i of this book4 ,,chapter ,,viii ,footnote #ghi3 ,the kingdom of the mother is the kingdom of the 7unconscious7 phantasy4 ,footnote #gij3 ,behind nature stands the mother1 in continuation of our earlier discussions and in the foregoing poem of ,hlderlin4 ,here the mother hovers before the poet's mind as a tree1 on which the child hangs like a blossom4 ,footnote #gia3 ,once he called the 8stars his brothers40 ,here ,i must call to mind the remarks in the first part of this work1 especially that mystic identification with the stars3 7,i am a star who wanders together with you74 ,the separation and differentiation from the mother1 the 8individuation0 creates that transition of the subjective into the objective1 that foundation of consciousness4 ,before this1 man was one with the mother4 ,that is to say1 with the world as a whole4 ,at that period man did not know the sun as brother4 ,this occurred for the first time1 when after the resulting separation and placing of the object1 the libido1 regressing to the infantile1 perceived in that first state its possibilities and the suspicion of his relationship to the stars forced itself upon him4 ,this occurrence appears not infrequently in the introversion psychoses4 ,a young peasant1 an ordinary laboring man1 developed an introversion psychosis 7,dementia ,praecox74 ,his first feelings of illness were shown by a special connection which he felt with the sun and the stars4 ,the stars became full of meaning to him1 and the sun suggested ideas to him4 ,this apparently entirely new perception of nature is met with very often in this disease4 ,another patient began to understand the language of birds1 which brought him messages from his beloved 7mother74 ,compare ,siegfried4 ,footnote #gib3 ,the spring belongs to the idea as a whole4 ,footnote #gic3 ,this idea expresses the divine-infantile blessedness1 as in ,hyperion's 8,song of ,fate40 8,you wander above there in the light ,upon soft clouds1 blessed genii6 ,shining breezes of the gods ,stir you gently40 ,footnote #gid3 ,this portion is especially noteworthy4 ,in childhood everything was given him1 and man is disinclined to obtain it once more for himself1 because it is won only through 8toil and compulsion03 even love costs trouble4 ,in childhood the well of the libido gushed forth in bubbling fulness4 ,in later life it involves hard work to even keep the stream flowing for the onward striving life1 because with increasing age the stream has a growing inclination to flow back to its source1 if effectual mechanisms are not created to hinder this backward movement or at least to organize it4 ,in this connection belongs the generally accepted idea1 that love is absolutely spontaneous2 only the infantile type of love is something absolutely spontaneous4 ,the love of an adult man allows itself to be purposefully directed4 ,man can also say 8,i will love40 ,the heights of culture are conditioned by the capacity for displacement of the libido4 ,footnote #gie3 ,motive of immortality in the fable of the death of ,empedocles4 ,horace3 ,deus immortalis haberi--,dum cupit ,empedocles ardentem frigidus ,aetnam--,insiluit 7,empedocles deliberately threw himself into the glowing ,aetna because he wanted to be believed an immortal god74 ,footnote #gif3 ,compare the beautiful passage in the journey to ,hades of ,odysseus1 where the hero wishes to embrace his mother4 8,but ,i1 thrilled by inner longing1 ,wanted to embrace the soul of my departed mother4 ,three times ,i endeavored1 full of passionate desire for the embrace3 ,three times from my hands she escaped ,like nocturnal shades and the images of dreams1 ,and in my heart sadness grew more intense40 78,odyss410 ,,xi1 #bjd47 ,the underworld1 hell1 is indeed the place of unfulfilled longing4 ,the ,tantalus motive is found through all of hell4 ,footnote #gig3 ,spielrein's patient 7,jahrbuch1 ,,iii1 p4 #cde7 speaks in connection with the significance of the communion of 8the water mixed with childishness2 spermatic water1 blood and wine40 ,p4 #cfh she says3 8,the souls fallen into the water are saved by ,god1 they fall into the deep abyss--,the souls were saved by the son of ,god40 ,footnote #gih3 ,the 1 the drink of ,soma1 the ,haoma of the ,persians1 might have been made from ,ephedra vulgaris4 ,spiegel3 8,ern4 ,altertumskunde10 ,i1 p4 #dcc4 ,footnote #gii3 ,like the heavenly city in ,hauptmann's 8,hannele03 8,salvation is a wonderful city1 ,where peace and joy never end1 ,its houses are marble1 its roofs are gold1 ,but wine flows in silver fountains1 ,flowers are strewed upon the white1 white streets1 ,continually from the towers sound the wedding bells4 ,green as ,may are the battlements1 shining with the light of early morning4 ,giddy with butterflies1 crowned with roses4 ,there below1 hand in hand1 ,the festive people wander through the heavenly land1 ,the wide1 wide sea is filled with red1 red wine1 ,they plunge in with shining bodies6 ,they plunge into the foam and the splendor1 ,the clear purple covers them entirely1 ,and they exulting arise from the flood1 ,thus they are washed by ,jesus' blood40 ,footnote #hjj3 ,richter3 #ae1 #ag4 ,footnote #hja3 ,prellwitz3 8,griech4 ,etym410 s4 4 ,footnote #hjb3 ,of the father4 ,footnote #hjc3 ,fate4 ,footnote #hjd3 ,chances and fates4 ,footnote #hje3 ,this was really the purpose of all mysteries4 ,they create symbolisms of death and rebirth for the practical application and education of the infantile libido4 ,as ,frazer 78,the ,golden ,bough10 ,i1 p4 #ddb7 points out1 exotic and barbaric peoples have in their initiatory mysteries the same symbolism of death and resurrection1 just as ,apuleius 78,metam410 ,,xi1 #bc7 says of the initiation of ,lucius into the ,isis mysteries3 8,accessi confinium mortis et calcato ,proserpinae limine per omnia vectus elementa remeavi0 7,i have reached the confines of death and trodden the threshold of ,proserpina2 passing through all the elements1 ,i have returned74 ,lucius died figuratively 7ad instar voluntariae mortis7 and was born anew 7renatus74 ,footnote #hjf3 ,this does not hinder the modern neurasthenic from making work a means of repression and worrying about it4 ,footnote #hjg3 ,compare ,genesis xlix3 #ag3 8,dan shall be a serpent by the way1 an adder in the path1 that biteth the horse heels1 so that his rider shall fall backward40 ,footnote #hjh3 ,compare with this the ,egyptian representation of the ,heaven as woman and cow4 ,footnote #hji3 ,freud3 8,formulierungen ber die zwei ,prinzipien des psychischen ,geschehens10 #aiab ,jahrbuch1 p4 #a ff4 ,footnote #haj3 ,this form of question recalls the well-known ,indian symbol of the world-bearing animal3 an elephant standing upon a tortoise4 ,the elephant has chiefly masculine-phallic significance and the tortoise1 like every shell animal1 chiefly feminine significance4 ,footnote #haa3 ,zentralblatt fr ,psychoanalyse1 ,vol4 ,,ii1 p4 #aga4 ,footnote #hab3 ,the neurotic ,don ,juan is no evidence to the contrary4 ,that which the 8habitu0 understands by love is merely an infirmity and far different from that which love means6 ,footnote #hac3 ,spiegel3 8,ern4 ,altertumskunde10 ,,ii1 #ffg4 ,footnote #had3 ,freud3 8,eine ,kindheitserinnerung des ,leonardo da ,vinci10 p4 #eg3 8,the almighty1 just ,god and benevolent nature appear to us as a great sublimation of father and mother1 rather than revivals and reproductions of the early childish ideas of them4 ,religiousness leads biologically back to the long-continued helplessness and need of the offspring of man1 who1 when later he has recognized his real loneliness1 and weakness against the great powers of life1 feels his condition similar to that of childhood1 and seeks to disavow this forlorn state by regressive renewal of the infantile protective powers40 ,footnote #hae3 ,nietzsche3 8,frhliche ,wissenschaft10 ,aphorism #aeg4 8,mentiri--give heed6--he muses3 immediately he will have a lie prepared4 ,this is a stage of culture1 upon which whole peoples have stood4 ,one should ponder over what the ,romans meant by mentiri60 ,actually the ,indo-,germanic root mntis1 men1 is the same for mentiri1 memini and mens4 ,see ,walde3 8,lat4 ,etym410 sub4 mendax1 memini und mens4 ,footnote #haf3 ,see ,freud3 ,jahrbuch1 ,vol4 ,,iii1 p4 #fj4 ,footnote #hag3 ,bundehesh1 ,,xv1 #bg4 ,the bull ,sarsaok was sacrificed at the destruction of the world4 ,but ,sarsaok was the originator of the race of men3 he had brought nine of the fifteen human races upon his back through the sea to the distant points of the compass4 ,the primitive bull of ,gayomart has1 as we saw above1 most undoubtedly female and maternal significance on account of his fertility4 ,footnote #hah3 ,if for ,silberer the mythological symbolism is a process of cognition on the mythological stage 7,jahrbuch1 ,vol4 ,,iii1 p4 #ffd71 then there exists1 between this view and mine1 only a difference of standpoint1 which determines a different manner of expression4 ,footnote #hai3 ,this series of representations begins with the totem meal4 ,footnote #hbj3 ,taurus is astrologically the ,domicilium ,veneris4 ,footnote #hba3 ,there comes from the library of ,asurbanipal an interesting ,sumeric-,assyrian fragment 7,cuneiform ,inscr41 ,i1 ,,iv1 #bf1 #f4 ,quoted by ,gressmann3 8,altorient4 ,text4 und ,bild410 ,i1 p4 #aja73 8,to the wise man he said3 ,a lamb is the substitute for a man4 ,he gives a lamb for his life1 ,he gives the heads of lambs for the heads of men10 etc4 ,footnote #hbb3 ,compare the remarkable account in ,pausanias3 ,,vi1 #ag1 #i ff4 8,while sleeping1 the sperma of ,zeus has flowed down upon the earth2 in time has arisen from this a demon1 with double generative organs2 that of a man1 and that of a woman4 ,they gave him the name of ,agdistis4 ,but the gods changed ,agdistis and cut off the male organs4 ,now when the almond tree which sprang forth from this bore ripe fruit1 the daughter of the spring1 ,sangarios1 took of the fruit4 ,when she placed it in her bosom1 the fruit disappeared at once2 but she found herself pregnant4 ,after she had given birth to the child1 a goat acted as protector3 when he grew up1 he was of superhuman beauty1 so that ,agdistis fell in love with the boy4 ,his relatives sent the full-grown ,attis to ,pessinus1 in order to marry the king's daughter4 ,the wedding song was beginning when ,agdistis appeared and in delirium ,attis castrated himself40 ,footnote #hbc3 ,beloved of the mother of the gods1 inasmuch as the ,cybeline ,attis sheds his human shape in this way and stiffens into this tree trunk4 ,footnote #hbd3 ,firmicus3 8,de error4 prof4 rel410 ,,xxviii4 ,quoted by ,robertson3 8,evang4 ,myths10 p4 #acf1 and ,creuzer3 8,symbolik10 ,,ii1 #ccb4 ,footnote #hbe3 ,pentheus1 as a hero with a serpent nature2 his father was ,echion1 the adder4 ,footnote #hbf3 ,the typical sacrificial death in the ,dionysus cult4 ,footnote #hbg3 ,in the festival processions they wore women's clothes4 ,footnote #hbh3 ,in ,bithynia ,attis was called 7papa1 pope7 and ,cybele1 ,m4 ,in the early ,asiatic religions of this mother-goddess1 there existed fish worship and prohibition against fish as food for the priests4 ,in the ,christian religion1 it is noteworthy that the son of ,atargatis1 identified with ,astarte1 ,cybele1 etc41 is called 7,creuzer3 8,symbolik10 ,,ii1 #fj74 ,therefore1 the anagram of the name of ,christ 4 ,footnote #hbi3 ,spiegel3 8,ern4 ,altertumskunde10 #b1 #gf4 ,footnote #hcj3 ,a4 ,nagel3 8,der chinesische ,kchengott ,tsau-kyun40 ,archiv fr ,religionswissenschaft1 ,,xi1 #bc ff4 ,footnote #hca3 ,in ,spiegel's 8,parsigrammatik10 pp4 #ace1 #aff4 ,footnote #hcb3 ,porphyrius says3 7,as the bull is the ,creator1 ,mithra is the ,lord of birth74 ,footnote #hcc3 ,the death of the bull is voluntary and involuntary4 ,when ,mithra strangles the bull1 a scorpion bites the bull in the testicles 7autumn equinox74 ,footnote #hcd3 ,benndorf3 8,bildwerke des ,lateran ,museum10 ,no4 #edg4 ,footnote #hce3 8,textes et ,monuments10 ,i1 #ahb4 ,footnote #hcf3 ,in another place ,cumont speaks of 8the sorrowful and almost morbid grace of the features of the hero40 ,footnote #hcg3 ,infantilism is merely the result of the much deeper state of introversion of the ,christian in contrast to the other religions4 ,footnote #hch3 ,the libido nature of the sacrificed is unquestionable4 ,in ,persia1 a ram helped the first people to the first sin1 cohabitation3 it is also the first animal which they sacrificed 7,spiegel3 8,ern4 ,altertumskunde10 ,vol4 ,i1 p4 #eaa74 ,the ram is the same as the paradisical serpent1 which was ,christ according to the ,manichaean version4 ,the ancient ,meliton of ,sardes taught that ,christ was a lamb1 similar to the ram in the bush1 which ,abraham sacrificed in place of his son4 ,here the bush is analogous to the cross 7,fragment ,v1 quoted by ,robertson3 ,ibid74 ,footnote #hci3 ,see above4 8,blood bridegroom of the mother40 ,from ,joshua v3 #b we learn that ,joshua again instituted the circumcision and redemption of the first-born3 8,with this he must have substituted for the sacrifice of children1 which earlier it was the custom to offer up to ,jehovah1 the sacrifice of the male foreskin0 7,drews3 8,christusmythe10 ,i1 p4 #dg74 ,footnote #hdj3 ,see ,cumont3 ,ibid41 p4 #ajj4 ,footnote #hda3 ,the ,zodiacal sign of the sun's greatest heat4 ,footnote #hdb3 ,this solution apparently concerns only the dogmatic symbolism4 ,i merely intimate that this sacrificial death was related to a festival of vegetation or of ,spring1 from which the religious legend originated4 ,the folk customs contain in variations these same fundamental thoughts4 7,compare with that ,drews3 8,christusmythe10 ,i1 p4 #cg74 ,footnote #hdc3 ,a similar sacrificial death is that of ,prometheus4 ,he was chained to a rock4 ,in another version his chains were drawn through a pillar1 which hints at the enchainment to a tree4 ,that punishment was his which ,christ took upon himself willingly4 ,the fate of ,prometheus therefore recalls the misfortune of ,theseus and ,peirithoos1 who remain bound to the rock1 the chthonic mother4 ,according to ,athenaeus1 ,jupiter commanded ,prometheus1 after he had freed him1 to wear a willow crown and an iron ring1 by which his lack of freedom and slavery was symbolically represented4 7,phoroneus1 who in ,argos was worshipped as the bringer of fire1 was the son of ,melia1 the ash1 therefore tree-enchained47 ,robertson compares the crown of ,prometheus to the crown of thorns of ,christ4 ,the devout carry crowns in honor of ,prometheus1 in order to represent the captivity 78,evangelical ,myths10 p4 #abf74 ,in this connection1 therefore1 the crown means the same as the betrothal ring4 ,these are the requisites of the old ,hierosgamos with the mother2 the crown of thorns 7which is of ,egyptian derivation according to ,athenaeus7 has the significance of the painful ascetic betrothal4 ,footnote #hdd3 ,hecate4 ,footnote #hde3 ,the spear wound given by ,longinus to ,christ is the substitute for the dagger thrust in the ,mithraic bull sacrifice3 8,the jagged tooth of the brazen wedge0 was driven through the breast of the enchained and sacrificed ,prometheus 7,aeschylus3 8,prometheus074 ,footnote #hdf3 ,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 mother3 ,through hanging on the tree of life1 ,odin obtained knowledge of the ,runes and the inspiring1 intoxicating drink which invested him with immortality4 ,footnote #hdg3 ,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 connections4 ,that is a matter of a special investigation4 ,but ,i cannot forbear mentioning here a simple dream1 the first which a youthful patient brought to me in the beginning of her analysis4 8,she stands between high walls of snow upon a railroad track with her small brother4 ,a train comes1 she runs before it in deadly fear and leaves her brother behind upon the track4 ,she sees him run over1 but after the train has passed1 the little fellow stands up again uninjured40 ,the meaning of the dream is clear3 the inevitable approach of the 8impulse40 ,the leaving behind of the little brother is the repressed willingness to accept her destiny4 ,the acceptance is symbolized by the sacrifice of the little brother 7the infantile personality7 whose apparently certain death becomes1 however1 a resurrection4 ,another patient makes use of classical forms3 she dreamed of a mighty eagle1 which is wounded in beak and neck by an arrow4 ,if we go into the actual transference phantasy 7eagle physician1 arrow erotic wish of the patient71 then the material concerning the eagle 7winged lion of ,st4 ,mark1 the past splendor of ,venice2 beak remembrances of certain perverse actions of childhood7 leads us to understand the eagle as a composition of infantile memories1 which in part are grouped around the father4 ,the eagle1 therefore1 is an infantile hero who is wounded in a characteristic manner on the phallic point 7beak74 ,the dream also says3 ,i renounce the infantile wish1 ,i sacrifice my infantile personality 7which is synonymous with3 ,i paralyze it1 castrate the father or the physician74 ,in the ,mithra mysteries1 in the introversion the mystic himself becomes 1 the eagle1 this being the highest degree of initiation4 ,the identification with the unconscious libido animal goes very far in this cult1 as ,augustine relates3 8alii autem sicut aves alas percutiunt vocem coracis imitantes1 alii vero leonum more fremunt0 7,some move the arms like birds the wings1 imitating the voice of the raven1 some groan like lions74 ,footnote #hdh3 ,miss ,miller's snake is green4 ,the snake of my patient is also green4 ,in 8,psychology of ,dementia ,praecox10 p4 #afa1 she says3 8,then a little green snake came into my mouth2 it had the finest1 loveliest sense1 as if it had human understanding2 it wanted to say something to me1 almost as if it had wished to kiss me40 ,spielrein's patient says of the snake3 8,it is an animal of ,god1 which has such wonderful colors1 green1 blue and white4 ,the rattlesnake is green2 it is very dangerous4 ,the snake can have a human mind1 it can have ,god's judgment2 it is a friend of children4 ,it will save those children who are necessary for the preservation of human life0 7,jahrbuch1 ,vol4 ,,iii1 p4 #cff74 ,here the phallic meaning is unmistakable4 ,the snake as the transformed prince in the fairy tale has the same meaning4 ,see ,riklin3 8,wish ,fulfilment and ,symbolism in ,fairy ,tales40 ,footnote #hdi3 ,a patient had the phantasy that she was a serpent which coiled around the mother and finally crept into her4 ,footnote #hej3 ,the serpent of ,epidaurus is1 in contrast1 endowed with healing power4 ,similia similibus4 ,footnote #hea3 ,this ,bleuler has designated as ,ambivalence or ambitendency4 ,stekel as 8,bi-polarity of all psychic phenomena0 78,sprache des ,traumes10 p4 #ece74 ,footnote #heb3 ,i am indebted for permission to publish a picture of this statuette to the kindness of the director of the ,veronese collection of antiques4 ,footnote #hec3 ,the 8,deluge0 is of one nature with the serpent4 ,in the ,wluspa it is said that the flood is produced when the ,midgard serpent rises up for universal destruction4 ,he is called 8,jrmungandr10 which means1 literally1 8the all-pervading wolf40 ,the destroying ,fenris wolf has also a connection with the sea4 ,fen is found in ,fensalir 7,meersle71 the dwelling of ,frigg1 and originally meant sea 7,frobenius3 ,ibid41 p4 #agi74 ,in the fairy stories of ,red ,riding ,hood1 a wolf is substituted in place of a serpent or fish4 ,footnote #hed3 ,compare the longing of ,hlderlin expressed in his poem 8,empedocles40 ,also the journey to hell of ,zarathustra through the crater of the volcano4 ,death is the entrance into the mother1 therefore the ,egyptian king1 ,mykerinos1 buried his daughter in a gilded wooden cow4 ,that was the guarantee of rebirth4 ,the cow stood in a state apartment and sacrifices were brought to it4 ,in another apartment near the cow were placed the images of the concubines of ,mykerinos 7,herodotus1 ,,ii1 p4 #abi f74 ,footnote #hee3 ,kluge3 8,deutsche ,etymologie40 ,footnote #hef3 ,the whistling and snapping is a tasteless1 archaic relic1 an allurement for the theriomorphic divinity1 probably also an infantile reminiscence 7quieting the child by whistling and snapping74 ,of similar significance is the roaring at the divinity4 78,mithr4 ,lit410 p4 #ac73 8,you are to look at him and give forth a long roar1 as with a horn1 using all your breath1 pressing your sides1 and kiss the amulet 444 etc40 8,my soul roars with the voice of a hungry lion10 says ,mechthild von ,magdeburg4 8,as the hart panteth after the water brooks1 so panteth my soul after ,god40--,psalms xlii3 #b4 ,the ceremonial custom1 as so often happens1 has dwindled into a figure of speech4 ,dementia praecox1 however1 revivifies the old custom1 as in the 8,roaring miracle0 of ,schreber4 ,see the latter's 8,denkwrdigkeiten eines ,nervenkranken10 by which he demands that ,god1 i4e4 the ,father1 so inadequately oriented with humanity1 take notice of his existence4 ,the infantile reminiscence is clear1 that is1 the childish cry to attract the attention of the parent to himself2 the whistling and smacking for the allurement of the theriomorphic attribute1 the 8helpful animal40 7,see ,rank3 8,the ,myth of the ,birth of the ,hero407 ,,index ,abegg1 #ahb ,ablard1 #af ,abraham1 #f1 #bi1 #adc1 #aea1 #afb ,activity1 displaced rhythmic1 #afj ,adaptation to environment1 #ad ,agni1 #afd1 #ahe ,agriculture1 #agc ,aitareyopanishad1 #agh ,ambitendency1 #aid ,amenhotep ,,iv1 #ajf ,analogy1 importance of1 #aef ,analysis of dreams1 #i ,antiquity1 brutality of1 #beh ,anxiety1 representations of1 #bib ,arnold1 ,sir ,edwin1 #bgc1 #cee ,art1 instinct of1 #ade first1 #agg ,asceticism1 #ia ,asterius1 ,bishop1 #cge ,augustine1 #ij1 #aad ,autismus1 #aeb ,autoerotism1 #agf ,autonomy1 moral1 #bfb ,avenarius1 ,r41 #adf ,aztec1 #bje ,baldwin1 ,mark1 #ag ,baptism1 #ceg ,bergerac1 ,cyrano de1 #dc1 #fj1 #aai ,bergson1 ,henri1 #cad ,bertschinger1 #bjc ,bhagavad-,gt1 #aie ,bingen1 ,hildegarde von1 #aja ,bleuler1 ,prof41 #aeb1 #aid 8,book of the ,dead1 ,egyptian10 #bgh1 #bhi1 #cad ,boring1 act of1 #aeg1 #agg ,bousset1 #djb ,brihadranyaka-,upanishad1 #agd1 #agh1 #cac1 #dff ,bruno1 ,giordano1 #be ,buddha1 #bgc1 #cbc1 #cdd1 #cee ,bundehesh1 #bgg ,burckhardt1 ,jacob1 #dj1 #hc ,byron's 8,heaven and ,earth10 #aag ,csar1 ,julius1 #cag ,cannegieter1 #bha ,causation1 law of1 #ei ,cave worship1 #cge ,chidher1 #baf1 #bai ,child1 development of1 #dfa ,childhood1 valuations1 #baa ,children1 analysis of1 #bjg regression in1 #dfb ,christ1 #cj1 #ij1 #ace1 #ahe1 #bag1 #bai1 #bbe1 #bde1 #beb1 #bgh1 #cdd1 #ceg1 #cgb and ,antichrist1 #djc death and resurrection1 #ddi sacrifice of1 #dge ,christianity1 #gh1 #hj1 #he1 #bee ,chrysostomus1 ,john1 #aac ,cicero1 #acf ,city1 mother symbolism of1 #bcd1 #bda ,cohabitation1 continuous1 #bcf1 #bih ,coitus play1 #afg wish1 meaning of1 #cci ,communion cup1 #daj ,complex1 #cg law of return1 #ef1 #fg mass1 #dc mother1 #bjh nuclear1 #aie of representation1 #gj1 #gf1 #ie ,compulsion1 unconscious1 #ded ,condensation1 #f ,conflict1 internal1 #aif1 #cbh ,consciousness1 birth of1 #cfa ,creation1 by means of thought1 #eh1 #fb ideal1 #fd from introversion1 #daf1 #def from mother1 #bhf1 #cga through sacrifice1 #dff ,creuzer1 #bfh ,cross1 #bfd1 #bgh meaning of1 #bif ,cult1 ,father-,son1 #aff ,earth1 #agc ,cumont1 ,franz1 #hc1 #bba1 #bbe1 #dej1 #dgc ,cyrano de ,bergerac1 #dc1 #fj1 #aai1 #cag ,dactyli1 #acb ,death1 fear of1 #cjd1 #dcd phantasies1 #aag voluntary1 #dbc wish for1 #cbj1 #dai ,dementia prcox1 #ada1 #aei1 #dfa ,destiny of man1 #cij1 #dbg ,deussen1 #dae1 #dff ,dieterich1 #cgf1 #dej ,dismemberment1 motive of1 #bfg ,displaced rhythmic activity1 #afj ,domestication of man1 #bfg1 #cjd ,dragon1 psychologic meaning1 #djb1 #daj ,dream1 analysis1 #i interpretation of1 #h ,nietzsche1 #bh regression1 #bf sexual assault1 #aj sexual language of1 #dcc source of1 #i symbolism1 #h1 #ab1 #bcc ,drews1 #adg ,drexler1 #bge ,eleusinian mysteries1 #cgc ,emmerich1 ,katherine1 #cbb ,erman1 #ajf ,erotic fate1 #aag impression1 #ed1 #fg ,eusebius of ,alexandria1 #aad ,evolution1 #add ,fairy tales1 interpretation of1 #bha ,family1 separation from1 #cdd ,fasting1 #cfi ,father1 #fb1 #ih1 #bic ,imago1 #ee transference1 #ga ,faust1 #fh1 #hh1 #acj1 #aha1 #bca1 #bde1 #bej1 #bhc1 #cje1 #cdi ,fear1 as forbidden desire1 #chi ,ferenczi1 #dg1 #adf ,ferrero1 ,guglielmo1 #cd ,finger sucking1 #agg ,firdusi1 #cae ,fire1 onanistic phase of1 #agd preparations of1 #afc1 #afe1 #agb sexual significance1 #afg1 #agb ,firmicus1 #cgi1 #dai ,flournoy1 #cg ,france1 ,anatole1 #ae1 #cg ,francis of ,assisi1 #ig ,frazer 78,golden ,bough071 #cfg1 #dgh ,freud1 ,sigmund1 #ab1 #bf1 #bi1 #ce1 #cg1 #fg1 #ga1 #gc1 #ha1 #acc1 #aci1 #aea1 #ahi1 #bcb1 #bha1 #cfg1 #dba1 #dei interpretation of the dream1 #c 8,leonardo da ,vinci10 #g source of the dream1 #i ,frobenius1 #bcg1 #bge1 #bhj1 #dcf ,galileo1 #adf ,gilgamesh1 #cfe ,god1 as creator and destroyer1 #gj as sun1 #abg 8becoming one with10 #if crucified1 #bie fertilizing1 #cdh love of1 #bjj of creation1 #fi1 #cid vs4 erotic1 #id ,goethe1 #dag ,gunkel1 #bhf ,hand1 erotic use of1 #agf symbolism of1 #bjf ,hartmann1 #aih ,hauptmann1 ,gerhart1 #ccj ,hecate1 mysteries of1 #djc ,heine1 #cec ,helios1 #if1 #aaj1 #bba ,herd instinct1 #bja ,hero1 #cb1 #aia1 #bjj1 #cgi as wanderer1 #bca betrayal of1 #ch birth of1 #cef psychologic meaning1 #ace sacrifice of1 #deb teleological meaning1 #cdg ,herodotus1 #bij ,herzog1 #djh ,hesiod1 #adg ,hiawatha1 song of1 #cdf ,hierosgamos1 #bgd1 #cgf ,hlderlin1 #ahb1 #dce1 #dcf1 #dcg1 #ddj1 #ddb1 #ddc1 #ddd1 #dde1 #ddh1 #deb ,homosexuality1 #cd ,honegger1 #ajh1 #aed ,humboldt1 #cdi ,hypnagogic vision1 #aig ,idea1 independence of1 #hd ,iliad1 #bgd ,imago1 ,father1 #ee ,immortality1 #bbg1 #dbg ,incest barrier1 #gb1 #ajj1 #bff1 #deh1 #dfa phantasy1 #c1 #fc1 #djd problem1 #aga1 #aie1 #bcj1 #bej1 #bhi1 #cfd1 #ded1 #dfc ,incestuous component1 #agb ,independence1 battle for1 #cdd ,infantilism1 #cai1 #dca1 #dgi ,inman1 #ahd1 #bcf ,introjection1 #adf ,introversion1 #cg1 #ej1 #ih1 #aic1 #bja1 #cbi1 #cfg1 #dae hysterical1 #aea willed1 #ccf ,isis1 #if1 #bfd ,jaehns1 #caa ,james1 ,william1 #ba ,janet1 ,pierre1 #adb ,jensen1 #bbe ,jew1 ,wandering1 #bae1 #bbe ,job1 ,book of1 #eh1 #fj1 #fh1 #cbf ,jodl1 #ag ,jol1 ,karl1 #cfj ,jones1 #f ,kathopanishad1 #acj ,kepler1 #be ,kluge1 #dji ,koran1 #baf ,kuhn1 ,adalbert1 #afb ,kulpe1 #ba ,laistner1 #bha ,lajard1 #bbi ,lamia1 #bhj ,language1 #ae vs4 ,speech1 #af ,legends1 ,judas1 #cg ,lenclos1 ,ninon de1 #d ,libido1 #bj1 #dg1 #fg1 #ga1 #gh1 #id1 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,paul1 #dhc ,vinci1 ,leonardo da1 #g1 #djc ,virgil1 #ij ,virgin ,mother1 #fc ,vollers1 #bba ,wagner's 8,siegfried10 #cia ,waitz1 #cec ,water1 symbolism of1 #bdd1 #chd1 #chh ,watschandies1 #afg ,weber1 #afe ,will1 conception of1 #adf duality of1 #aid original division of1 #aga ,wind as creator1 #ajh1 #ced ,wirth1 #aae ,woman1 misunderstood1 #cdb ,work as a duty1 #dee ,world as mother1 #def ,wundt1 #ag ,zarathustra1 #dbc ,zend ,avesta1 #dfd ,zosimos vision1 #daf ,zckler1 #bgh1 #bif ---------------------------------------- -------------------------------- ,,transcriber',s ,,notes #a4 ,p4 #aac1 changed 8cuis0 to 8cuius04 #b4 ,p4 #aac1 changed 8phopheta0 to 8propheta04 #c4 ,p4 #add1 changed 8genetic definition of the libido0 to 8generic definition of the libido04 #d4 ,p4 #ebj1 changed 80 to 804 #e4 ,p4 #edh1 changed 80 to 804 #f4 ,p4 #edi1 changed 8he pieced them0 to 8he pierced them04 #g4 ,silently corrected typographical errors and variations in spelling4 #h4 ,archaic1 non-standard1 and uncertain spellings retained as printed4 #i4 ,footnotes were re-indexed using numbers and the page footnotes were collected together with the end notes4 #aj4 ,enclosed italics font in underscores4