CHAPTER I

Footnote 204:

This is the way it appears to us from the psychological standpoint. See below.

Footnote 205:

Samson as Sun-god. See Steinthal: “Die Sage von Simson,” _Zeitschrift für Völkerpsychologie_, Vol. II.

Footnote 206:

I am indebted for the knowledge of this fragment to Dr. Van Ophuijsen of The Hague.

Footnote 207:

Rudra, properly father of the Maruts (winds), a wind or sun god, appears here as the sole creator God, as shown in the course of the text. The rôle of creator and fructifier easily belongs to him as wind god. I refer to the observations in Part I concerning Anaxagoras and to what follows.

Footnote 208:

This and the following passages from the Upanishads are quoted from: “The Upanishads,” translated by R. G. S. Mead and J. C. Chattopâdhyâya. London 1896.

Footnote 209:

In a similar manner, the Persian sun-god Mithra is endowed with an immense number of eyes.

Footnote 210:

Whoever has in himself, God, the sun, is immortal, like the sun. Compare Pt. I, Ch. 5.

Footnote 211:

Bayard Taylor’s translation of “Faust” is used throughout this book.—TRANSLATOR.

Footnote 212:

He was given that name because he had introduced the phallic cult into Greece. In gratitude to him for having buried the mother of the serpents, the young serpents cleaned his ears, so that he became clairaudient and understood the language of birds and beasts.

Footnote 213:

Compare the vase picture of Thebes, where the Cabiri are represented in noble and in caricatured form (in Roscher: “Lexicon,” s. Megaloi Theoi).

Footnote 214:

The justification for calling the Dactyli thumbs is given in a note in Pliny: 37, 170, according to which there were in Crete precious stones of iron color and thumblike shape which were called Idaean Dactyli.

Footnote 215:

Therefore, the dactylic metre or verse.

Footnote 216:

See Roscher: “Lexicon of Greek and Roman Mythology,” s. Dactyli.

Footnote 217:

According to Jensen: “Kosmologie,” p. 292, Oannes-Ea is the educator of men.

Footnote 218:

Inman: “Ancient Pagan and Modern Christian Symbolism.”

Footnote 219:

Varro identifies the μεγάλοι θεοί with the Penates. The Cabiri might be simulacra duo virilia Castoris et Pollucis in the harbor of Samothrace.

Footnote 220:

In Brasiae on the Laconian coast and in Pephnos some statues only a foot high with caps on their heads were found.

Footnote 221:

That the monks have again invented cowls seems of no slight importance.

Footnote 222:

_Zentralblatt für Psychoanalyse_, II, p. 187.

Footnote 223:

The typical motive of the youthful teacher of wisdom has also been introduced into the Christ myth in the scene of the twelve-year-old Jesus in the temple.

Footnote 224:

Next to this, there is a female figure designated as ΚΡΑΤΕΙΑ, which means “one who brings forth” (Orphic).

Footnote 225:

Roscher: “Lexicon,” s. v. Megaloi Theoi.

Footnote 226:

Comrade—fellow-reveller.

Footnote 227:

Roscher: “Lexicon,” s. v. Phales.

Footnote 228:

Compare Freud’s evidence, _Zentralblatt für Psychoanalyse_, I, p. 188. I must remark at this place that etymologically penis and penates are not grouped together. On the contrary, πέος, πόσυη, Sanskrit _pása-ḥ_, Latin _penis_, were given with the Middle High German _visel_ (penis) and Old High German _fasel_ the significance of fœtus, _proles_. (Walde: “Latin Etymologie,” s. Penis.)

Footnote 229:

Stekel in his “Traumsymbolik” has traced out this sort of representation of the genitals, as has Spielrein also in a case of dementia praecox. 1912 _Jahrbuch_, Vol. III, p. 369.

Footnote 230:

The figure of Κράτεια, the one who “brings forth,” placed beside it is surprising in that the libido occupied in creating religion has apparently developed out of the primitive relation to the mother.

Footnote 231:

In Freud’s paper (“Psychoanalytische Bemerkungen über einen Fall von Paranoia usw.,” 1912 _Jahrbuch_, Vol. III, p. 68), which appeared simultaneously with the first part of my book, he makes an observation absolutely parallel to the meaning of my remarks concerning the “libido theory” resulting from the phantasies of the insane Schreber: Schreber’s divine rays composed by condensation of sun’s rays, nerve fibres and sperma are really nothing else but the libido fixations projected outside and objectively represented, and lend to his delusion a striking agreement with our theory. That the world must come to an end because the ego of the patient attracts all the rays to himself; that later during the process of reconstruction he must be very anxious lest God sever the connection of the rays with him: these and certain other peculiarities of Schreber’s delusion sound very like the foregoing endopsychic perceptions, on the assumption of which I have based the interpretation of paranoia.

Footnote 232:

“Tuscalanarum quaestionum,” lib. IV.

Footnote 233:

From the good proceed desire and joy—joy having reference to some present good, and desire to some future one—but joy and desire depend upon the opinion of good; as desire being inflamed and provoked is carried on eagerly toward what has the appearance of good, and joy is transported and exults on obtaining what was desired: for we naturally pursue those things that have the appearance of good, and avoid the contrary—wherefore as soon as anything that has the appearance of good presents itself, nature incites us to endeavor to obtain it. Now where this strong desire is consistent and founded on prudence, it is by the stoics called Bulesis and the name which we give it is volition, and this they allow to none but their wise men, and define it thus; volition is a reasonable desire; but whatever is incited too violently in opposition to reason, that is a lust or an unbridled desire which is discoverable in all fools.—_The Tusculan Disputation_, Cicero, page 403.

Footnote 234:

“Pro Quint.,” 14.

Footnote 235:

Libido is used for arms and military horses rather than for dissipations and banquets.

Footnote 236:

Walde: “Latin Etymological Dictionary,” 1910. See libet. _Liberi_ (children) is grouped together with _libet_ by Nazari (“Riv. di Fil.,” XXXVI, 573). Could this be proven, then Liber, the Italian god of procreation, undoubtedly connected with _liberi_, would also be grouped with _libet_. Libitina is the goddess of the dead, who would have nothing in common with Lubentina and Lubentia (attribute of Venus), which belongs to _libet_; the name is as yet unexplained. (Compare the later comments in this work.) _Libare_ = to pour (to sacrifice?) and is supposed to have nothing to do with _liber_. The etymology of _libido_ shows not only the central setting of the idea, but also the connection with the German _Liebe_ (love). We are obliged to say under these circumstances that not only the idea, but also the word _libido_ is well chosen for the subject under discussion.

Footnote 237:

A corrected view on the conservation of energy in the light of the theory of cognition might offer the comment that this picture is the projection of an endopsychic perception of the equivalent transformations of the libido.