CHAPTER VII

Footnote 628:

A direct unconstrained expression of sexuality is a natural occurrence and as such neither unbeautiful nor repulsive. The “moral” repression makes sexuality on one side dirty and hypocritical, on the other shameless and obtrusive.

Footnote 629:

Compare what is said below concerning the motive of fettering.

Footnote 630:

The sacrilegious assault of Horus upon Isis, at which Plutarch (“De Isis et Osiris”) stands aghast; he expresses himself as follows concerning it. “But if any one wishes to assume and maintain that all this has really happened and taken place with respect to blessed and imperishable nature, which for the most part is considered as corresponding to the divine; then, to speak in the words of Aeschylus, ‘he must spit out and clean his mouth.’” From this sentence one can form a conception of how the well-intentioned people of ancient society may have condemned the Christian point of view, first the hanged God, then the management of the family, the “foundation” of the state. The psychologist is not surprised.

Footnote 631:

Compare the typical fate of Theseus and Peirithoos.

Footnote 632:

Compare the example given for that in Aigremont: “Fuss- und Schuhsymbolik.” Also Part I of this book; the foot of the sun in an Armenian folk prayer. Also de Gubernatis: “Die Tiere in der Indo-Germanischen Mythologie,” Vol. I, p. 220 ff.

Footnote 633:

Rohde: “Psyche.”

Footnote 634:

Porphyrius (“De antro nympharum.” Quoted by Dieterich: “Mithraslit.,” p. 63) says that according to the Mithraic doctrine the souls which pass away at birth are destined for winds, because these souls had taken the breath of the wind into custody and therefore had a similar nature: “ψυχαῖς δ’ εἰς γένεσιν ἰούσαις καὶ ἀπὸ γενέσεως χωριζομέναις εἰκότως ἔταξαν ἀνέμους διὰ τὸ ἐφελκεσθαι καὶ αὐτὰς πνεῦμα καὶ οὐσίαν ἔχειν τοιαύτην—(The souls departing at birth and becoming separated, probably become winds because of inhaling their breath and becoming the same substance).

Footnote 635:

In the Mithraic liturgy the generating breath of the spirit comes from the sun, probably “from the tube of the sun” (see Part I). Corresponding to this idea, in the Rigveda the sun is called the One-footed. Compare with that the Armenian prayer, for the sun to allow its foot to rest upon the face of the suppliant (Abeghian: “Der armenische Volksglaube,” 1899, p. 41).

Footnote 636:

Firmicus Maternus (Mathes., I, 5, 9): “Cui (animo) descensus per orbem solis tribuitur, per orbem vero lunae praeparatur ascensus” (For which soul a descent through the disc of the sun is devised, but the ascent is prepared through the disc of the moon). Lydus (“De mens.,” IV, 3) tells us that the hierophant Praetextatus has said that Janus despatches the diviner souls to the lunar fields: τὰς θειοτέρας ψυχὰς ἐπὶ τὴν σεληνικὸν χόρον ἀποπέμπει. Epiphanius (Haeres LXVI, 52): ὅτι ἐκ τῶν ψυχῶν ὁ δίσκος [τῆς σελήνης] ἀποπίμπλαται. Quoted by Cumont: “Textes et Monuments,” I, I, p. 40. In exotic myths it is the same with the moon. Frobenius: Ibid., p. 352 ff.

Footnote 637:

“The Light of Asia, or The Great Renunciation” (Mahâbhinish-kramana).

Footnote 638:

One sees upon corresponding representations how the elephant presses into Maya’s head with its trunk.

Footnote 639:

Rank: “The Myth of the Birth of the Hero,” translated by W. White.

Footnote 640:

The speedy dying of the mother or the separation from the mother belongs to the myth of the hero. In the myth of the swan maiden which Rank has analyzed very beautifully, there is the wish-fulfilling thought, that the swan maiden can fly away again after the birth of the child, because she has then fulfilled her purpose. Man needs the mother only for rebirth.

Footnote 641:

Indian word for the rustle of the wind in the trees.

Footnote 642:

Means sound of the waves.

Footnote 643:

An introjection of the object into the subject in the sense of Ferenczi, the “gegenwurf” or “widerwurf” (Objektum) of the mystics Eckart and Böhme.

Footnote 644:

Karl Joël (“Seele und Welt,” Jena 1912) says (p. 153): “Life does not diminish in artists and prophets, but is enhanced. They are the leaders into the lost Paradise, which now for the first time becomes Paradise through rediscovery. It is no more the old dull unity of life towards which the artist strives and leads, it is the sentient reunion, not the empty but the full unity, not the unity of indifference but the unity of difference.” “All life is the raising of the equilibrium and the pulling backwards into equilibrium. Such a return do we find in religion and art.”

Footnote 645:

By the primal experience must be understood that first human differentiation between subject and object, that first conscious placing of object, which is not psychologically conceivable without the presupposition of an inner division of the animal “man” from himself, by which precisely is he separated from nature which is at one with itself.

Footnote 646:

Crêvecoeur: “Voyage dans la Haute Pensylvanie,” I, 362.

Footnote 647:

The dragons of the Greek (and Swiss) legends live in or near springs or other waters of which they are often the guardians.

Footnote 648:

Compare the discussion above about the encircling and devouring motive. Water as a hindrance in dreams seems to refer to the mother, longing for the mother instead of positive work. The crossing of water—overcoming of the resistance; that is to say the mother, as a symbol of the longing for inactivity like death or sleep.

Footnote 649:

Compare also the Attic custom of stuffing a bull in spring, the customs of the Lupercalia, Saturnalia, etc. I have devoted to this motive a separate investigation, therefore I forego further proof.

Footnote 650:

In the Gilgamesh epic, it is directly said that it is immortality which the hero goes to obtain.

Footnote 651:

Sepp: “Das Heidentum und dessen Bedeutung für das Christentum,” Vol. III, 82.

Footnote 652:

Compare the symbolism of the arrow above.

Footnote 653:

This thought is generally organized in the doctrine of pre-existence. Thus in any case man is his own generator, immortal and a hero, whereby the highest wishes are fulfilled.

Footnote 654:

Frazer: “Golden Bough,” IV, 297.

Footnote 655:

“Thou seekest the heaviest burden, there findest thou thyself” (Nietzsche: “Zarathustra”).

Footnote 656:

It is an unvarying peculiarity, so to speak, that in the whale-dragon myth, the hero is very hungry in the belly of the monster and begins to cut off pieces from the animal, so as to feed himself. He is in the nourishing mother “in the presexual stage.” His next act, in order to free himself, is to make a fire. In a myth of the Eskimos of the Behring Straits, the hero finds a woman in the whale’s belly, the soul of the animal, which is feminine (Ibid, p. 85). (Compare Frobenius: Ibid, passim.)

Footnote 657:

The carrying of the tree played an important part, as is evident from a note in Strabo X, in the cult of Dionysus and Ceres (Demeter).

Footnote 658:

A text on the Pyramids, which treats of the arrival of the dead Pharaoh in Heaven, depicts how Pharaoh takes possession of the gods in order to assimilate their divine nature, and to become the lord of the gods: “His servants have imprisoned the gods with a chain, they have taken them and dragged them away, they have bound them, they have cut their throats, and taken out their entrails, they have dismembered them and cooked them in hot vessels. And the king consumed their force and ate their souls. The great gods form his breakfast, the medium gods his dinner, the little gods his supper—the king consumes everything that comes in his way. Greedily he devours everything and his magic power becomes greater than all magic power. He becomes the heir of the power, he becomes greater than all heirs, he becomes the lord of heaven, he eats all crowns and all bracelets, he eats the wisdom of every god, etc.” (Wiedemann: “Der alte Orient,” II, 2, 1900, p. 18). This impossible food, this “Bulimie,” strikingly depicts the sexual libido in regression to the presexual material, where the mother (the gods) is not the object of sex but of hunger.

Footnote 659:

The sacramental sacrifice of Dionysus-Zagreus and the eating of the sacrificial meat produced the “νέος Διόνυσος” the resurrection of the god, as plainly appears from the Cretan fragments of the Euripides quoted by Dieterich (Ibid., p. 105):

ἁγνὸν δὲ βιον τείνων, ἐξ οὐ Διὸς Ιδαίου μύστης γενόμην καὶ νυκτιπόλου Ζαγρέως βούτας τοὺς ὠμοφάγους δαῖτας τελέσας.

(Living a blameless life whereby I became an initiate of the Idaean Zeus, I celebrated the carnivorous banquet of Zagreus, the wandering herdsman of the night.)

The mystics took the god into themselves by eating the uncooked meat of the sacrificial animal.

Footnote 660:

Richter: 14, 14.

Footnote 661:

Thou boy eternal, thou most beautiful one seen in the heavens, without horns standing, with thy virgin head, etc.

Footnote 662:

Orphic Hymn, 46. Compare Roscher: “Lexicon,” sect. on Iakchos.

Footnote 663:

A winnowing fan used as cradle.

Footnote 664:

A close parallel to this is the Japanese myth of Izanagi, who, following his dead spouse into the underworld, implored her to return. She is ready, but beseeches him, “Do not look at me.” Izanagi produces light with his reed, that is to say, with a masculine piece of wood (the fire-boring Phallus), and thus loses his spouse. (Frobenius: Ibid., p. 343.) Mother must be put in the place of spouse. Instead of the mother, the hero produces fire; Hiawatha, maize; Odin, Runes, when he in torment hung on the tree.

Footnote 665:

Quoted from De Jong: “Das antike Mysterienwesen.” Leiden 1910, p. 22.

Footnote 666:

A son-lover from the Demeter myth is Iasion, who embraces Demeter upon a thrice-ploughed cornfield. (Bridal couch in the pasture.) For that Iasion was struck by lightning by Zeus (Ovid: “Metam.,” IX).

Footnote 667:

In a sunless place.

Footnote 668:

Descend into a sunless desert place.

Footnote 669:

Descent into a cave.

Footnote 670:

See Cumont: “Textes et Monuments,” I, p. 56.

Footnote 671:

“Mithraslit.,” p. 123.

Footnote 672:

For example upon a Campana relief in Lovatelli (“Antichi monumenti,” Roma, 1889, I, IV, Fig. 5). Likewise the Veronese Priapus has a basket filled with phalli.

Footnote 673:

Compare Grimm: II, IV, p. 899: Either by the caressing or kissing of a dragon or a snake, the fearful animal was changed into a beautiful woman whom the hero wins in this way.

Footnote 674:

The mother, the earth, is the distributor of nourishment. The mother in presexual material has this meaning. Therefore St. Dominicus was nourished from the breasts of the mother of God. The sun wife, Namaqua, consists of bacon. Compare with this the megalomanic ideas of my patient, who asserted: “I am Germania and Helvetia made exclusively from ‘sweet butter’” (“Psychology of Dementia Praecox”).

Footnote 675:

He who achieved divinity through the womb.

Footnote 676:

He who achieved divinity through the womb; he is a serpent, and he was drawn through the womb of those who were being initiated.

Footnote 677:

The golden serpent is crowded into the breast of the initiates and is then drawn out through the lowest parts.

Footnote 678:

O Fœtus, he who is in the vagina or womb.

Footnote 679:

Compare the ideas of Nietzsche: “Piercing into one’s own pit,” etc. In a prayer to Hermes in a London papyrus it is said: ἐλθέ μοι, κύρίε Ἑρμῆ, ὡς τὰ βρέφη εἰς τὰς κοιλίας τῶν γυναικῶν (Come to me, Lord Hermes, as the foetus into the womb of the mother). Kenyon: “Greek Papyrus in the British Museum,” 1893, p. 116; Pap. CXXII, Z. 2 ff. Cited by Dieterich: Ibid., p. 97.

Footnote 680:

Compare De Jong: Ibid., p. 22.

Footnote 681:

The typical grain god of antiquity was Adonis, whose death and resurrection was celebrated annually. He was the son-lover of the mother, for the grain is the son and fructifier of the womb of the earth as Robertson very correctly remarks (“Evangelical Myths,” p. 36).

Footnote 682:

De Jong: Ibid., p. 14.

Footnote 683:

On a certain night an image is placed lying down in a litter; there is weeping and lamentations among the people, with beatings of bodies and tears. After a time, when they have become exhausted from the lamentations, a light appears; then the priest anoints the throats of all those who were weeping, and softly whispers, “Take courage, O initiates of the Redeemed Divinity; you shall achieve salvation through your grief.”

Footnote 684:

Faust:

“There whirls the press, like clouds on clouds unfolding, Then with stretched arm swing high the key thou’rt holding!”

Footnote 685:

As an example among many, I mention here the Polynesian Rata myth cited by Frobenius: Ibid., pp. 64–66: “With a favorable wind the boat was sailing easily away over the Ocean, when Nganaoa called out one day: ‘O Rata, here is a fearful enemy who rises up from the Ocean!’ It was an open mussel of huge dimensions. One shell was in front of the boat, the other behind it, and the vessel was directly between. The next moment the horrible mussel would have clapped its shells together and ground the boat and occupants to pieces in its grip. But Nganaoa was prepared for this possibility. He grasped his long spear and quickly plunged it into the belly of the animal so that the creature, instead of snapping together, at once sank back to the bottom of the sea. After they had escaped from this danger they continued on their way. But after a while the voice of the always watchful Nganaoa was again to be heard. ‘O Rata, once more a terrible enemy rushes upwards from the depths of the ocean.’ This time it was a mighty octopus, whose gigantic tentacles already surrounded the boat, in order to destroy it. At this critical moment, Nganaoa seized his spear, and plunged it into the head of the octopus. The tentacles sank away limp and the dead monster rose to the surface of the water. Once more they continued on their journey, but a yet greater danger awaited them. One day the valiant Nganaoa called out, ‘O Rata, here is a great whale!’ The huge jaws were wide open, the lower jaw was already under the boat, and the upper one over it. One moment more and the whale would have devoured them. Now Nganaoa ‘the dragon slayer’ broke his spear into two parts, and at the moment when the whale was about to devour them, he stuck the two pieces into the jaws of the foe so that he could not close his jaws. Nganaoa quickly sprang into the jaws of the great whale (devouring of the hero) and looked into its belly, and what did he see? There sat both his parents, his father, Tairitokerau, and his mother, Vaiaroa, who had been gulped down into the depths of this monster. The oracle has come true. The voyage has come to its end. Great was the joy of the parents of Nganaoa when they saw their son. They were convinced that their freedom was at hand. And Nganaoa resolved upon revenge. He took one of the two pieces from the jaws of the animal—one was enough to make it impossible for the whale to close his jaws and so keep a passage free for Nganaoa and his parents. He broke this part of the spear in two, in order to use them as wood to produce fire by rubbing. He commanded his father to hold one firmly below, while he himself managed the upper one, until the fire began to glimmer (production of fire). Now when he blew this into flames, he hastened to heat the fatty part (heart) of the belly with the fire. The monster, writhing with pain, sought help swimming to the nearest land (journey in the sea). As soon as he reached the sandbank (land) father, mother and son walked onto the land through the open jaws of the dying whale (slipping out of the hero).”

Footnote 686:

In the New Zealand Maui myth (quoted by Frobenius: Ibid., p. 66 ff.) the monster to be conquered is the grandmother Hine-nui-te-po. Maui, the hero, says to the birds who assist him: “My little friends, now when I creep into the jaws of the old woman, you must not laugh, but when I have been in and come out again, from her mouth, then you may greet me with jubilant laughter.” Then Maui actually creeps into the mouth of the sleeping old woman.

Footnote 687:

Published and prepared by Julius v. Negelein, in “Relig. Geschichte.” Vers. u. Vorarb. von Dieterich und Wünsch, Vol. XI. Giessen 1912.

Footnote 688:

Quoted, J. v. Negelein: “Der Traumschlüssel des Jagaddeva,” p. 256.

Footnote 689:

The pine-tree speaks the significant word, “Minne-wawa!”

Footnote 690:

In a fairy tale, the bird comes to the tree which grows upon the grave of the mother in order to give help.

Footnote 691:

Roscher: s. “Picus,” Sp. 2494, 62. Probably a symbol of rebirth.

Footnote 692:

The father of Picus is called Sterculus or Sterculius, a name which is clearly derived from stercus = excrementum; he is also said to be the devisor of manure. The primitive creator who also created the mother did so in the manner of infantile creation, which we have previously learned. The supreme god laid an egg, his mother, from which he was again produced—this is an analogous train of thought.

Footnote 693:

Introversion = to enter the mother; to sink into one’s own inner-world, or source of the libido, is symbolized by creeping in, passing through, boring. (Scratching behind the ear = making fire.) Boring into the ear, scratching with the nails, swallowing serpents. Thus the Buddhist legend is understandable. When Gautama had spent the whole day sitting in deep reflection under the sacred tree, at evening he became Buddha, the illumined one.

Footnote 694:

Compare φαλλός (phallus) above and its etymological connection.

Footnote 695:

Spielrein’s patient received from God three wounds through her head, breast and eye. “Then there came a resurrection of the Spirit” (_Jahrbuch_, III, p. 376).

In the Tibetan myth of Bogda Gesser Khan the sun-hero shoots his arrow into the forehead of the demoniacal old woman, who devours it and spits it up again. In a Calmuc myth, the hero shoots the arrow into the eye emitting rays, which is found on the forehead of the bull. Compare with that the victory of Polyphemus, whose character is signified upon an Attic vase because with it there is also a snake (as symbol of the mother. See the explanation of the sacrificium Mithriacum).

Footnote 696:

In the form of the father, for Megissogwon is the demon of the west, like Mudjekeewis.

Footnote 697:

Compare Deussen: “Geschichte der Philosophie,” Vol. I, p. 14.

Footnote 698:

An analogy is Zeus and Athene. In Rigveda 10, 31, the word of prayer becomes a pregnant cow. In Persian it is the “Eye of Ahura”; Babylonian _Nabu_: the word of fate; Persian _vohu mano_: the good thought of the creator God; in Stoic conceptions, Hermes is _logos_ or world intellect; in Alexandria the Σοφία, in the Old Testament it is the angel of Jehovah, or the countenance of God. Jacob wrestled with the angel during the night at the ford of Jabbok, after he had crossed the water with all that he possessed. (Night journey on the sea, battle with the night snake, combat at the ford like Hiawatha.) In this combat, Jacob dislocated his thigh. (Motive of the twisting out of the arm. Castration on account of the overpowering of the mother.) This “face” of God was compared in the old Jewish philosophy to the mystic Metatron, the prince of the face of God (Josiah 5, 14), who brings “the prayer to God” and “in whom is the name of God.” The Naassens (Ophits) called the Holy Ghost the “first word,” the mother of all that lives; the Valentinians comprehended the descending dove of Pneuma as “the word of the mother from above, the Sophia.” (Drews: “Christ Myth,” I, pp. 16, 22, 80.) In Assyria, Gibil, the fire god, had the rôle of Logos. (Tiele: “Assyr. Gesch.”) In Ephrem, the Syrian writer of hymns, John the Baptist says to Christ: “A spark of fire in the air waits for thee over the Jordan. If thou followest it and willst be baptised, then take possession of thyself, wash thyself, for who has the power to take hold of burning fire with his hands? Thou, who art wholly fire, have mercy upon me.” Usener: “Religionsgeschichtliche Untersuchungen.” Cited by Drews: Ibid., p. 81.

Footnote 699:

Perhaps the great significance of the name arose from this phantasy.

Footnote 700:

Grimm mentions the legend that Siegfried was suckled by a doe. (Compare Hiawatha’s first deed.)

Footnote 701:

Compare Grimm’s “Mythology.” Mime or Mîmir is a gigantic being of great wisdom, “a very old Nature God,” with whom the Norse gods associate. Later fables make of him a demon and a skilful smith (closest relation to Wieland). Just as Wotan obtained advice from the wise woman (compare the quotation from Julius Cæsar about the German matron), so does Odin go to the brook of Mîmir in which wisdom and judgment lie hidden, to the spiritual mother (mother-imago). There he requests a drink (drink of immortality), but no sooner does he receive it than he sacrifices his eye to the well (death of the sun in the sea). The well of Mîmir points undoubtedly to the mother significance of Mîmir. Thus Mîmir gets possession of Odin’s other eye. In Mîmir, the mother (wise giant) and the embryo (dwarf, subterranean sun, Harpocrates) is condensed; likewise, as mother, he is the source of wisdom and art. (“Mother-imago” therefore may be translated as “phantasy” under certain circumstances.)

Footnote 702:

The magic sleep is also present in the Homeric celebration of the Hierosgamos. (See above.)

Footnote 703:

This is proved by Siegfried’s words:

“Through furious fire To thee have I fared; Nor birny nor buckler Guarded my breast: The flames have broken Through to my heart, My blood doth bound In turbulent streams; A raving fire Within me is kindled.”

Footnote 704:

The cave dragon is the “terrible mother.” In the German legends the maiden to be rescued often appears as a snake or dragon, and must be kissed in this form, through which the dragon is changed into a beautiful woman. A fish’s or a serpent’s tail is attributed to certain wise women. In the “golden mountain” a king’s daughter was bewitched into a snake. In the Oselberg near Dinkelsbühl there lives a snake with a woman’s head and a bunch of keys around her neck. (Grimm.)

Footnote 705:

Faust (II Part):

Doch im Erstarren such ich nicht mein Heil, Das Schaudern ist der Menschheit bestes Teil; Wie auch die Welt ihm das Gefühl verteure, Ergriffen, fühlt er tief das Ungeheure.

Footnote 706:

“Etymol. Wörterbuch der deutschen Sprache,” sub. Hort.

Footnote 707:

“Griechische Etymologie,” sub. κεύθω.

Footnote 708:

Pausanias: I, 18, 7.

Footnote 709:

Ocean, who arose to be the producer of all.

Footnote 710:

Rohde: “Psyche,” IV. Aufl., Vol. I, p. 214.

Footnote 711:

J. Maehly: “Die Schlange im Mythus und Kultus der klassischen Völker,” 1867.

Footnote 712:

Duchesne: “Lib. pontifical.,” I, S. CIX. Cited by Cumont: “Textes et Monuments,” Vol. I, p. 351.

Footnote 713:

There was a huge dragon on Mount Tarpeius, where the Capitolium stands. Once a month, with sacrilegious maidens, the priests descended 365 steps into the hell of this dragon, carrying expiatory offerings of food for the dragon. Then the dragon suddenly and unexpectedly arose, and, though he did not come out, he poisoned the air with his breath. Thence came the mortality of man and the deepest sorrow for the death of the children. When, for the defence of truth, St. Silvester had had a conflict with the heathen, it came to this that the heathen said: “Silvester, go down to the dragon, and in the name of thy God make him desist from the killing of mankind.”

Footnote 714:

Cited by Cumont: “Textes et Monuments,” Vol. I, p. 351.

Footnote 715:

Like his counterpart, the apocalyptic “son of man,” from whose mouth proceeds a “sharp two-edged sword.” Rev. i:16. Compare Christ as serpent and the Antichrist seducing the people. Rev. xx:3. We come across the same motive of the guardian dragon who pierces women, in the myth from Van Diemen’s Land: “A horn-back lay in the cavity of a rock, a huge horn-back! The horn-back was large and he had a very long spear. From his cavity he espied the women; he saw them dive into the water, he pierced them with his spear, he killed them, he carried them away. For some time they were to be seen no longer.” The monster was then killed by the two heroes. They made fire(!) and brought the women to life again. (Cited by Frobenius: Ibid., p. 77.)

Footnote 716:

The eyes of the Son of man are like a flame of fire. Rev. i:15.

Footnote 717:

Near the city of Rome there was a certain cavern in which appeared a dragon of remarkable size, mechanically produced, brandishing a sword in his mouth, his eyes glittering like gems, fearful and terrible. Hither came virgins every year, devoted to this service, adorned with flowers, who were given to him in sacrifice. Bringing these gifts, they unknowingly descended the steps to a point where, with diabolical cunning, the dragon was suspended, striking those who came a blow with the sword, so that the innocent blood was shed. Now, there was a certain monk who, on account of his good deeds, was well known to Stilico, the patrician; he killed this dragon as follows: He examined each separate step carefully, both with a rod and his own hand, until, discovering the false step, he exposed the diabolical fraud. Then, jumping over this step, he went down and killed the dragon, cutting him to pieces, demonstrating that one who could be destroyed by human hand could not be a divinity.

Footnote 718:

Cited by Cumont: “Textes et Monuments,” I, p. 352.

Footnote 719:

Compare Roscher: “Lexicon,” I, 2, 1885.

Footnote 720:

Out of dark places she rushes on children and women.

Footnote 721:

The triple form also related to the moon (waxing, full, and waning moon). However, such cosmic relations are primarily projections of metapsychology.

Footnote 722:

Faust (II Part): The Scene of the mothers: The key belongs to Hecate, προθυραία, as the guardian of Hades, and psychopompic Divinity. Compare Janus, Peter and Aion.

Footnote 723:

Attribute of the “terrible mother”: Ishtar has “tormented the horse with goad and whip and tortured him to death.” (Jensen: “Gilgamesh Epic,” p. 18.) Also an attribute of Helios.

Footnote 724:

Phallic symbol of fear.

Footnote 725:

Murderous weapon as symbol of the fructifying phallus.

Footnote 726:

Plato has already testified to this as a phallic symbol, as is mentioned above.

Footnote 727:

White-leaved.

Footnote 728:

Far-shooting Hecate.

Footnote 729:

Far-shooting, the far-darting.

Footnote 730:

Goddess of birth.

Footnote 731:

Cited by Roscher: I, 2, Sp. 1909.

Footnote 732:

Hecate.

Footnote 733:

Compare the symbolism in the hymn to Mary of Melk (12th century).

“Santa Maria, Closed gate Opened to God’s command— Sealed fountain, Barred garden, Gate of Paradise.”

The same symbolism occurs in an erotic verse:

“Maiden, may I enter with you Into your rose garden, There, where the little red roses grow, Those delicate and tender roses, With a tree close by, Whose leaves sway to and fro, And a cool little brook Which lies directly beneath it.”

Footnote 734:

Sacrificial cakes offered to the gods.

Footnote 735:

Herzog: “Aus dem Asklepieion von Kos.” _Archiv für Religionswissenschaft_, Vol. X, H. 2, p. 219 ff.

Footnote 736:

A Mithraic sanctuary was, when at all possible, a subterranean grotto; often the cavern was merely an artificial one. It is conceivable that the Christian crypts and subterranean churches are of similar meaning.

Footnote 737:

Compare Schultze: “Die Katakomben,” 1882, p. 9.

Footnote 738:

In the Taurobolia a bull was sacrificed over a grave, in which lay the one to be consecrated. His initiation consisted in being covered with the blood of the sacrifice. Also a regeneration and rebirth, baptism. The baptized one was called _Renatus_.

Footnote 739:

Additional proof in Herzog: Ibid., p. 224.

Footnote 740:

Ibid., p. 225.

Footnote 741:

Ritual sacrificial food offered to the gods.

Footnote 742:

Indeed sacred serpents were kept for display and other purposes.

Footnote 743:

Ritual sacrificial food offered to the gods.

Footnote 744:

Rohde: “Psyche,” chap. 1, p. 244.

Footnote 745:

Vol. I, p. 28.

Footnote 746:

Fick. Compare “Wörterbuch,” I, p. 424.

Footnote 747:

Compare the stable cleaning of Hercules. The stable, like the cavern, is a place of birth. We find stable and cavern in Mithracism combined with the bull symbolism, as in Christianity. (See Robertson: “Christ and Krishna.”) In a Basuto myth, the stable birth also occurs. (Frobenius.) The stable birth belongs to the mythologic animal fable; therefore the legend of the conceptio immaculata, allied to the history of the impregnation of the barren Sarah, appears very early in Egypt as an animal fable. Herodotus, III, 28, relates: “This Apis or Epaphos is a calf whose mother was unable to become impregnated, but the Egyptians said that a ray from heaven fell upon the cow, and from that she brought forth Apis.” Apis symbolizes the sun, therefore his signs: upon the forehead a white spot, upon his back a figure of an eagle, upon his tongue a beetle.

Footnote 748:

According to Philo, the serpent is the most spirited of all animals; its nature is that of fire, the rapidity of its movements is great and this without need of any especial limbs. It has a long life and sheds age, with its skin. Therefore it was inculcated in the mysteries, because it is immortal. (Maehly: “Die Schlange in Mythologie und Kultus der klassischen Völker,” 1867, p. 7.)

Footnote 749:

For example, the St. John of Quinten Matsys (see illustration); also two pictures by an unknown Strassburg master in the Gallery at Strassburg.

Footnote 750:

“And the woman—having a golden cup in her hand full of abominations and filthiness of her fornication” (Rev. xvii:4). The woman is “drunken with the blood of the saints and with the blood of the martyrs of Jesus”: a striking image of the terrible mother (here, cup = genitals). In the Tibetan myth of Bogda Gesser Khan there is a beetle (treasure attainable with difficulty), which the demoniac old woman guards. Gesser says to her: “Sister, never since I was born have you shown me the beetle my soul.” The mother libido is also the soul. It is significant that the old woman desired the hero as a husband. (Frobenius.)

Footnote 751:

This is also the significance of the mysteries. Their purpose is to lead the useless, regressive incestuous libido over the bridges of symbolism into rational activity, and through that transform the obscure compulsion of the libido working up from the unconscious into social communion and higher moral endeavor.

Footnote 752:

An excellent example of this is the description of the orgies of the Russian sectarian by Mereschkowski, in his book, “Peter the Great and Alexei.” In the cult of the Asiatic Goddesses of love (Anaïtis, Mylitta, etc.), prostitution in the temple was an organized institution. The orgiastic cult of Anâhita (Anaïtis) has been preserved in modern sects, with the Ali Illâhîja, the so-called “extinguishers of light”; with the Yezêds and Dushikkurds, who celebrate nocturnal religious orgies which end in a wild sexual debauch, during which incestuous unions also occur. (Spiegel: “Erân. Altertumskunde,” II, p. 64.) Further examples are to be found in the valuable work of Stoll (“Das Sexualleben in der Völkerpsychologie,” Leipzig 1908).

Footnote 753:

Concerning the kiss of the snake, compare Grimm, II, p. 809. By this means, a beautiful woman was set free. The sucking refers to the maternal significance of the snake, which exists along with the phallic. It is a coitus act on the presexual stage. Spielrein’s insane patient (_Jahrbuch_, III, p. 344) says as follows: “Wine is the blood of Jesus.—The water must be blessed, and was blessed by him. The one buried alive becomes the vineyard. That wine becomes blood—the water is mingled with ‘childishness’ because God says, ‘become like little children.’ There is also a spermatic water which can be drunken with blood. That perhaps is the water of Jesus.” Here we find a commingling of all the various meanings of the way to win immortality. Wiedemann (“Der alte Orient,” II, 2, p. 18; cited by Dieterich: Ibid., p. 101) asserts that it is an Egyptian idea that man draws in the milk of immortality by suckling the breast of a goddess. (Compare with that the myth of Hercules, where the hero attains immortality by a single draw at the breast of Hera.)

Footnote 754:

From the writings of the sectarian Anton Unternährer: “Geheimes Reskript der bernischen Regierung an die Pfarr- und Statthalterämter,” 1821. I owe the knowledge of this fragment to Rev. Dr. O. Pfister.

Footnote 755:

Nietzsche: “Zarathustra”: “And I also give this parable to you: Not a few who wished to drive out the devil from themselves, by that lead themselves into the slough.”

Footnote 756:

Compare the vision of Zosimos.

Footnote 757:

The significance of the communion ritual as a unio mystica with God is at bottom sexual and very corporeal. The primitive significance of the communion is that of a Hierosgamos. Therefore in the fragment of the Attis mysteries handed down by Firmicus it is said that the mystic eats from the Tympanon, drinks from the Kymbalon, and he confesses: ὑπὸ τὸν παστὸν ὑπέδυον, which means the same as: “I have entered the bridal chamber.” Usener (in Dieterich: Ibid., p. 126) refers to a series of quotations from the patristic literature, of which I mention merely one sentence from the speeches of Proclus of Constantinople: ἡ παστας εν ἡ ὁ λογος ενυμφευσατο την σακρα (The bridal chamber in which the Logos has espoused the flesh). The church is also to some extent the bridal chamber, where the spirit unites with the flesh, really the Cömeterium. Irenaeus mentions some more of the initiatory customs of certain gnostic sects, which were undoubtedly nothing but spiritual weddings. (Compare Dieterich: Ibid., p. 127 ff.) In the Catholic church, even yet, a Hierosgamos is celebrated on the installation of a priest. A young maiden there represents the church as bride.

Footnote 758:

Compare also the phantasies of Felicien Rops: The crucified Priapus.

Footnote 759:

Compare with that the symbolism in Nietzsche’s poem: “Why enticest thou thyself into the paradise of the old serpent?”

Footnote 760:

“Thus Spake Zarathustra.”

Footnote 761:

Nietzsche himself must have shown at times a certain predilection for loathsome animals. Compare C. A. Bernoulli: “Franz Oberbeck und Friedrich Nietzsche,” Vol. I, p. 166.

Footnote 762:

I recall Nietzsche’s dream, which is cited in Part I of this book.

Footnote 763:

The Germanic myth of Dietrich von Bern, who had fiery breath, belongs to this idea: He was wounded in the forehead by an arrow, a piece of which remained there fixed; from this, he was called the immortal. In a similar manner, half of Hrûngnir’s wedge-shaped stone fastened itself in Thor’s head. See Grimm: “Mythology,” I, p. 309.

Footnote 764:

“Geschichte der Philosophie,” Vol. I, p. 181.

Footnote 765:

Sa tapo atapyata.

Footnote 766:

The Stoic idea of the creative primal warmth, in which we have already recognized the libido (Part I, Chap. IV), belongs in this connection, also the birth of Mithra from a stone, which resulted _solo aestu libidinis_ (through the heat of the libido only).

Footnote 767:

The place of discipline.

Footnote 768:

In the accurate prose translation this passage reads: “There Kâma developed from him in the beginning” (Deussen: “Gesch. d. Phil.,” Vol. I, p. 123). Kâma is the libido. “The sages found the root of being in the non-being, in the heart, searching with introspection.”

Footnote 769:

“Fame and Eternity.”

Footnote 770:

Grimm: “Mythology,” III. The heroes have serpent’s eyes, as do the kings: ormr î auga. Sigurdr is called Ormr î Auga.

Footnote 771:

Nietzsche’s

“In the green light, Happiness still plays around the brown abyss. His voice grows hoarse, His eye flashes verdigris!”

Footnote 772:

From “The Poverty of the Richest.”

Footnote 773:

Nietzsche’s “Fragments of Dionysus-Dithyrambs.”

“Heavy eyes, Which seldom love: But when they love, it flashes out Like a gold mine Where a dragon guards the treasure of love.”

Footnote 774:

He is pregnant with the sun.

Footnote 775:

Galatians iii:27 alludes to this primitive idea: “For as many of you as have been baptized into Christ have _put on_ Christ.”

Footnote 776:

Just as is Mânî so is Marsyas a crucified one. (See Robertson: “Evangelical Myths,” p. 66.) Both were hung, a punishment which has an unmistakable symbolic value, because the suspension (“to suffer and fear in the torment of suspension”) is the symbol of an unfulfilled wish. (See Freud: “The Interpretation of Dreams.”) Therefore Christ, Odin, Attis hung on trees (= mother). The Talmudic Jesus ben Pandira (apparently the earliest historic Jesus) suffered a similar death, on the eve of a Passover festival in the reign of Alexander Jannaeus (106–79 B.C.). This Jesus may have been the founder of the “Essenes,” a sect (see Robertson: “Evang. Myths,” p. 123) which stood in a certain relation to subsequent Christianity. The Jesus ben Stada identified with the preceding Jesus, but removed into the second Christian century, was also hung. Both were first stoned, a punishment which was, so to speak, a bloodless one like hanging. The Christian church, which spills no blood, therefore burned. This may not be without significance for a peculiar ceremony reported from Uganda: “When a king of Uganda wished to live forever, he went to a place in Busiro, where a feast was given by the chiefs. At the feast the Mamba Clan was especially held in honor, and during the festivities a member of this clan was secretly chosen by his fellows, caught by them, and beaten to death with their fists; no stick or other weapon might be used by the men appointed to do the deed. After death, the victim’s body was flayed and the skin made into a special whip, etc. After the ceremony of the feast in Busiro, with its strange sacrifice, the king of Uganda was supposed to live forever, but from that day he was never allowed to see his mother again.” (Quoted from Frazer: “Golden Bough,” Part IV, p. 415.) The sacrifice, which is chosen to purchase everlasting life for another, is here given over to a bloodless death and after that skinned. That this sacrifice has an absolutely unmistakable relation to the mother—as we already know—is corroborated very plainly by Frazer.

Footnote 777:

Frazer: “Adonis, Attis, Osiris,” p. 242.

Footnote 778:

Frazer: Ibid., p. 246.

Footnote 779:

Frazer: Ibid., p. 249.

Footnote 780:

Cited by Dieterich in “Mithrasliturgie,” p. 215.

Footnote 781:

The bull, father of the serpent, and the serpent, father of the bull.

Footnote 782:

Another attempt at solution seems to be the Dioscuri motive: The sun consists of two brothers similar to each other, the one mortal, the other immortal. This motive is found, as is well known, in the two Açvins, who, however, are not further differentiated. In the Mithraic doctrine, Mithra is the father, Sol the son, and yet both are one as ὁ μέγας θεὸς Ἥελιος Μίθρας. The motive of twins emerges, not infrequently, in dreams. In a dream, where it is related that a woman had given birth to twins, the dreamer found, instead of the expected children, a box and a bottle-like object. Here the twins had male and female significance. This observation hints at a possible significance of the Dioscuri as the sun and its re-bearing mother—daughter (?).

Footnote 783:

Among the daughters of the desert.

Footnote 784:

_Zentralblatt für Psychoanalyse_, Vol. II, p. 169.

Footnote 785:

This problem has frequently been employed in the ancient sun myths. It is especially striking that the lion-killing heroes, Samson and Hercules, are weaponless in the combat. The lion is the symbol of the most intense summer heat, astrologically he is the Domicilium Solis. Steinthal (_Zeitschrift für Völkerpsychologie_, Vol. II, p. 133) reasons about this in a most interesting manner, which I quote word for word:

“When the Sun-god fights against the summer heat, he fights against himself; when he kills it, he kills himself. Most certainly! The Phœnician, Assyrian and Lydian ascribes self-destruction to his sun-god, for he can comprehend the lessening of the sun’s heat only as a self-murder. He believed that the sun stood at its highest in the summer and its rays scorched with destroying heat: thus does the god burn himself, but he does not die, only rejuvenates himself.—Also Hercules burns himself, but ascends to Olympus in the flames. This is the contradiction in the pagan gods. They, as forces of nature, are helpful as well as harmful to men. In order to do good and to redeem they must work against themselves. The opposition is dulled, when either of the two sides of the forces of nature is personified in an especial god, or when the power of nature is conceived of as a divine personage; however, each of its two modes of action, the benevolent and the injurious, has an especial symbol. The symbol is always independent, and finally is the god himself; and while originally the god worked against himself, destroyed himself, now symbol fights against symbol, god against god, or the god with the symbol.”

Certainly the god fights with himself, with his other self, which we have conceived of under the symbol of mother. The conflict always appears to be the struggle with the father and the conquering of the mother.

Footnote 786:

The old Etruscan custom of covering the urn of ashes, and the dead buried in the earth, with the shield, is something more than mere chance.

Footnote 787:

Incest motive.

Footnote 788:

Compare the idea of the Phœnix in the Apocalypse of Baruch, Part I of this book.