CHAPTER IV

Footnote 341:

Therefore that beautiful name of the sun-hero Gilgamesh: Wehfrohmensch (pain-joy human being). See Jensen: “Gilgamesh Epic.”

Footnote 342:

Compare here the interesting researches of H. Silberer. 1912 _Jahrbuch_, Vol. I, p. 513.

Footnote 343:

See Bleuler: _Psychiatr.-neurol. Wochenschrift_, XII. Jahrgang, Nr. 18 to 21.

Footnote 344:

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

Footnote 345:

Compare the exhortation by Krishna to the irresolute Arjuna in Bhagavad-Gîtâ: “But thou, be free of the pairs of opposites!” Bk. II, “The Song Celestial,” Edwin Arnold.

Footnote 346:

“Pensées,” LIV.

Footnote 347:

See the following chapter.

Footnote 348:

Compare John Müller: “Über die phantastischen Gesichtserscheinungen,” Coblenz 1826; and Jung: “Occult Phenomena,” in Collected Papers on Analytic Psychology.

Footnote 349:

Also the related doctrine of the Upanishad.

Footnote 350:

Bertschinger: “Illustrierte Halluzinationen,” _Jahrbuch_, Vol. III, p. 69.

Footnote 351:

How very important is the coronation and sun identification, is shown not alone from countless old customs, but also from the corresponding ancient metaphors in the religious speech: the Wisdom of Solomon v: 17: “Therefore, they will receive a beautiful crown from the hand of the Lord.” _I Peter_ v: 4: “Feed the flock of God ... and when the chief shepherd shall appear ye shall receive a crown of glory that fadeth not away.”

In a church hymn of Allendorf it is said of the soul: “The soul is liberated from all care and pain and in dying it has come to the _crown of joy_; she stands as bride and queen in the _glitter of eternal splendor_, at the side of the great king,” etc. In a hymn by Laurentius Laurentii it is said (also of the soul): “The crown is entrusted to the brides because they conquer.” In a song by Sacer we find the passage: “Adorn my coffin with garlands just as a conqueror is adorned,—from those springs of heaven, my soul has attained the eternally green crown: the true glory of victory, coming from the son of God who has so cared for me.” A quotation from the above-mentioned song of Allendorf is added here, in which we have another complete expression of the primitive psychology of the sun identification of men, which we met in the Egyptian song of triumph of the ascending soul.

(Concerning the soul, continuation of the above passage:) “It [the soul] sees a clear countenance [sun]: his [the sun’s] joyful loving nature now restores it through and through: it is a _light in his light_.—Now the _child can see the father_: He feels the gentle emotion of love. Now he can understand the word of Jesus. He himself, the father, has loved you. An unfathomable sea of benefits, an abyss of eternal waves of blessing is disclosed to the enlightened spirit: he beholds the countenance of God, and knows what signifies _the inheritor of God in light and the co-heir of Christ_.—The feeble body rests on the earth: it sleeps until Jesus awakens it. _Then will the dust become the sun_, which now is covered by the dark cavern: Then shall we come together with all the pious, who knows how soon, and will be for eternity with the Lord.” I have emphasized the significant passages by italics: they speak for themselves, so that I need add nothing.

Footnote 352:

In order to avoid misunderstanding I must add that this was absolutely unknown to the patient.

Footnote 353:

The analysis of an eleven-year-old girl also confirms this. I gave a report of this in the I Congrès International de Pédologie, 1911, in Brussels.

Footnote 354:

The identity of the divine hero with the mystic is not to be doubted. In a prayer written on papyrus to Hermes, it is said: σὺ γὰρ ἐγὼ καὶ ἐγὼ σύ· τὸ σόν ὄνομα ἐμὸν καὶ τὸ ἐμὸν σὸν· ἐγὼ γὰρ εἰμι τὸ εἴθολόν σου (For thou art I and I am thou, thy name is mine, and mine is thine; for I am thy image). (Kenyon: Greek Papyrus, in the British Museum, 1893, p. 116, Pap. CXXII, 2. Cited by Dieterich: “Mithrasliturgie,” p. 79.) The hero as image of the libido is strikingly illustrated in the head of Dionysus at Leiden (Roscher, I, Sp. 1128), where the hair rises like flame over the head. He is—like a flame: “Thy savior will be a flame.” Firmicus Maternus (“De Errore Prof. Relig.,” 104, p. 28) acquaints us with the fact that the god was saluted as bridegroom, and “young light.” He transmits the corrupt Greek sentence, δε νυνφε χαιρε νυνφε νεον φως, with which he contrasts the Christian conception: “Nullum apud te lumen est nec est aliquis qui sponsus mereatur audire: unum lumen est, unus est sponsus. Nominum horum gratiam Christus accepit.” To-day Christ is still our hero and the bridegroom of the soul. These attributes will be confirmed in regard to Miss Miller’s hero in what follows.

Footnote 355:

The giving of a name is therefore of significance in the so-called spiritual manifestations. See my paper, 1902, “Occult Phenomena,” Collected Papers on Analytical Psychology.

Footnote 356:

The ancients recognized this demon as συνοπαδός, the companion and follower.

Footnote 357:

A parallel to these phantasies are the well-known interpretations of the Sella Petri of the pope.

Footnote 358:

When Freud called attention through his analytic researches to the connection between excrements and gold, many ignorant persons found themselves obliged to ridicule in an airy manner this connection. The mythologists think differently about it. De Gubernatis says that excrement and gold are always associated together. Grimm tells us of the following magic charm: “If one wants money in his house the whole year, one must eat lentils on New Year’s Day.” This notable connection is explained simply through the physiological fact of the indigestibility of lentils, which appear again in the form of coins. Thus one becomes a mint.

Footnote 359:

A French father who naturally disagreed with me in regard to this interest in his child mentioned, nevertheless, that when the child speaks of cacao, he always adds “lit”; he means caca-au-lit.

Footnote 360:

Freud: _Jahrbuch_, Vol. I, p. 1. Jung: _Jahrbuch_, Vol. II, p. 33. See third lecture delivered at Clark University, 1909.

Footnote 361:

I refer to the previous etymologic connection.

Footnote 362:

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

Footnote 363:

“Genius and Insanity.”

Footnote 364:

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

Footnote 365:

This fact is unknown to me. It might be possible that in some way the name of the legendary man who invented the cuneiform characters has been preserved (as, for example, Sinlikiunnini as the poet of the Gilgamesh epic). But I have not succeeded in finding anything of that sort. However, Ashshurbanaplu or Asurbanipal has left behind that marvellous cuneiform library, which was excavated in Kujundschik. Perhaps “Asurubama” has something to do with this name. Further there comes into consideration the name of Aholibamah, which we have met in Part I. The word “Ahamarama” betrays equally some connections with Anah and Aholibamah, those daughters of Cain with the sinful passion for the sons of God. This possibility hints at Chiwantopel as the longed-for son of God. (Did Byron think of the two sister whores, Ohola and Oholiba? Ezeck. xxiii:4.)

Footnote 366:

The race does not part with its wandering sun-heroes. Thus it was related of Cagliostro, that he once drove at the same time four white horses out of a city from all the city gates simultaneously (Helios!).

Footnote 367:

Mysticism.

Footnote 368:

Agni, the fire, also hides himself at times in a cavern. Therefore he must be brought forth again by generation from the cavity of the female wood. Compare Kuhn: “Herabk. des Feuers.”

Footnote 369:

We = Allah.

Footnote 370:

The “two-horned.” According to the commentaries, this refers to Alexander the Great, who in the Arabian legends plays nearly the same rôle as the German Dietrich von Bern. The “two-horned” refers to the strength of the sun-bull. Alexander is often found upon coins with the horns of Jupiter Ammon. It is a question of identification of the ruler around whom so many legends are clustered, with the sun of spring in the signs of the bull and the ram. It is obvious that humanity had a great need of effacing the personal and human from their heroes, so as finally to make them, through a μετάστασις (eclipse), the equal of the sun, that is to say, completely into a libido-symbol. If we thought like Schopenhauer, then we would surely say, Libido-symbol. But if we thought like Goethe, then we would say, Sun; for we exist, because the sun sees us.

Footnote 371:

Vollers: “Chidher. Archiv für Religionswissenschaft,” p. 235, Vol. XII, 1909. This is the work which is my authority on the Koran commentaries.

Footnote 372:

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

Footnote 373:

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

Footnote 374:

Parallel to this are the conversations of Mohammed with Elias, at which the sacramental bread was served. In the New Testament the awkwardness is restricted to the proposal of Peter. The infantile character of such scenes is shown by similar features, thus by the gigantic stature of Elias in the Koran, and also the tales of the commentary, in which it is stated that Elias and Chidher met each year in Mecca, conversed and shaved each other’s heads.

Footnote 375:

On the contrary, according to Matthew xvii: 11, John the Baptist is to be understood as Elias.

Footnote 376:

Compare the Kyffhäuser legend.

Footnote 377:

Vollers: Ibid.

Footnote 378:

Another account says that Alexander had been in India on the mountain of Adam with his “minister” Chidher.

Footnote 379:

These mythological equations follow absolutely the rule of dreams, where the dreamer can be resolved into many analogous forms.

Footnote 380:

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

Footnote 381:

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

Footnote 382:

The parallel between Hercules and Mithra may be drawn even more closely. Like Hercules, Mithra is an excellent archer. Judging from certain monuments, not only the youthful Hercules appears to be threatened by a snake, but also Mithra as a youth. The meaning of the ἄθλος of Hercules (the work) is the same as the Mithraic mystery of the conquering and sacrifice of the bull.

Footnote 383:

These three scenes are represented in a row on the Klagenfurt monument. Thus the dramatic connection of these must be surmised (Cumont: “Myst. des Mithras”).

Footnote 384:

Also the triple crown.

Footnote 385:

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

Footnote 386:

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

Footnote 387:

See Frobenius: “Das Zeitalter des Sonnengottes.”

Footnote 388:

Therefore the fish is the symbol of the “Son of God”; at the same time the fish is also the symbol of the approaching world-cycle.

Footnote 389:

Riklin: “Wish Fulfilment and Symbolism.”

Footnote 390:

Inman: “Ancient Pagan and Modern Christian Symbolism.”

Footnote 391:

The amniotic membrane(?).

Footnote 392:

The Etrurian Tages, who sprang from the “freshly ploughed furrow,” is also a teacher of wisdom. In the Litaolane myth of the Basutos, there is a description of how a monster devoured all men and left only one woman, who gave birth to a son, the hero, in a stable (instead of a cave: see the etymology of this myth). Before she had arranged a bed for the infant out of the straw, he was already grown and spoke “words of wisdom.” The quick growth of the hero, a frequently recurring motive, appears to mean that the birth and apparent childhood of the hero are so extraordinary because his birth really means his rebirth, therefore he becomes very quickly adapted to his hero rôle. Compare below.

Footnote 393:

Battle of Rê with the night serpent.

Footnote 394:

Matthew iii: 11.

Footnote 395:

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

Footnote 396:

The difference between this and the Mithra sacrifice seems to be extraordinarily significant. The Dadophores are harmless gods of light who do not participate in the sacrifice. The animal is lacking in the sacrifice of Christ. Therefore there are two criminals who suffer the same death. The scene is much more dramatic. The inner connection of the Dadophores to Mithra, of which I will speak later, allows us to assume the same relation of Christ to the criminals. The scene with Barabbas betrays that Christ is the god of the ending year, who is represented by one of the thieves, while the one of the coming year is free.

Footnote 397:

For example, the following dedication is found on a monument: D. I. M. (Deo Invicto Mithrae) Cautopati. One discovers sometimes Deo Mithrae Caute or Deo Mithrae Cautopati in a similar alternation as Deo Invicto Mithrae—or sometimes Deo Invicto—or, merely, Invicto. It also appears that the Dadophores are fitted with knife and bow, the attributes of Mithra. From this it is to be concluded that the three figures represent three different states of a single person. Compare Cumont: “Textes et Monuments,” p. 208.

Footnote 398:

Of the threefold Mithra.

Footnote 399:

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

Footnote 400:

Having expanded himself threefold, he departed from the sun.

Footnote 401:

Now these differences in the seasons refer to the Sun, which seems at the winter solstice an infant, such as the Egyptians on a certain day bring out of their sanctuaries; at the vernal equinox it is represented as a youth. Later, at the summer solstice, its age is represented by a full growth of beard, while at the last, the god is represented by the gradually diminishing form of an old man.

Footnote 402:

Ibid.

Footnote 403:

Taurus and Scorpio are the equinoctial signs for the period from 4300 to 2150 B.C. These signs, long since superseded, were retained even in the Christian era.

Footnote 404:

Under some circumstances, it is also sun and moon.

Footnote 405:

In order to characterize the individual and the all-soul, the personal and the super-personal, Atman, a verse of the _Shvetâshvatara-Upanishad_ (Deussen) makes use of the following comparison:

“Zwei schön beflügelte verbundne Freunde Umarmen einen und denselben Baum; Einer von ihnen speist die süsse Beere, Der andre schaut, nicht essend, nur herab.”

(Two closely allied friends, beautifully winged, embrace one and the same tree; One of them eats the sweet berries, the other not eating merely looks downwards.)

Footnote 406:

Among the elements composing man, in the Mithraic liturgy, fire is especially emphasized as the divine element, and described as τὸ εἰς ἐμὴν κρᾶσιν θεοδώρητον (The divine gift in my composition). Dietrich: Ibid., p. 58.

Footnote 407:

Threefold God.

Footnote 408:

It is sufficient to point to the loving interest which mankind and also the God of the Old Testament has for the nature of the penis, and how much depends upon it.

Footnote 409:

The testicles easily count as twins. Therefore in vulgar speech the testicles are called the Siamese twins. (“Anthropophyteia,” VII, p. 20. Quoted by Stekel: “Sprache des Traumes,” p. 169.)

Footnote 410:

“Recherches sur le culte, etc., de Vénus,” Paris, 1837. Quoted by Inman: “Ancient Pagan and Modern Christian Symbolism,” New York, p. 4.

Footnote 411:

The androgynous element is not to be undervalued in the faces of Adonis, Christ, Dionysus and Mithra, and hints at the bisexuality of the libido. The smooth-shaven face and the feminine clothing of the Catholic priest contain a very old female constituent from the Attis-Cybele cult.

Footnote 412:

Stekel (“Sprache des Traumes”) has again and again noted the Trinity as a phallic symbol. For example, see p. 27.

Footnote 413:

Sun’s rays = Phalli.

Footnote 414:

In a Bakairi myth a woman appears, who has sprung from a corn mortar. In a Zulu myth it is said: A woman is to catch a drop of blood in a vessel, then close the vessel, put it aside for eight months and open it in the ninth month. She follows the advice, opens the vessel in the ninth month, and finds a child in it. (Frobenius: “Das Zeitalter des Sonnengottes” [The Age of the Sun-God], I, p. 237.)

Footnote 415:

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

Footnote 416:

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

Footnote 417:

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

Footnote 418:

Like Mithra and the Dadophores.

Footnote 419:

The castration in the service of the mother explains this quotation in a very significant manner: Exod. iv: 25: “Then Zipporah took a sharp stone, and cut off her son’s foreskin and cast it at his feet and said, Surely, a bloody husband art thou to me.” This passage shows what circumcision means.

Footnote 420:

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

Footnote 421:

Compare with this, Graf: “R. Wagner im Fliegenden Holländer: Schriften zur angewandten Seelenkunde.”

Footnote 422:

I have pointed out above, in reference to the Zosimos vision, that the altar meant the uterus, corresponding to the baptismal font.