Chapter V
In another invocation it is said:
Come, greatest mercy,
Come, spouse (literally community) of the male,
Come, woman, thou who knowest the mystery of the elect,
Come, woman, thou who showest the hidden things
And who revealest the unspeakable things, holy
Dove, thou who bringest forth the twin nestling,
Come, mysterious mother, etc.
F. C. Conybeare: “Die jungfräuliche Kirche und die jungfräuliche Mutter.” Archiv für Religionswissenschaft, IX, 77. The connection of the church with the mother is not to be doubted, also the conception of the mother as spouse. The virgin is necessarily introduced to hide the incest idea. The “community with the male” points to the motive of the continuous cohabitation. The “twin nestlings” refer to the old legend, that Jesus and Thomas were twins. It plainly expresses the motive of the Dioscuri. Therefore, doubting Thomas had to place his finger in the wound at the side. Zinzendorf has correctly perceived the sexual significance of this symbol that hints at the androgynous nature of the primitive being (the libido). Compare the Persian legend of the twin trees Meschia and Mechiane, as well as the motive of the Dioscuri and the motive of cohabitation.
In the evening the daughter of the sun collected the golden branches, which had been broken from the wonderful oak.
Bitterly weeps the little sun
In the apple orchard.
From the apple tree has fallen
The golden apple,
Do not weep, little sun,
God will make another
Of gold, of bronze, of silver.”
The picking of the apple from the paradise tree may be compared with the fire theft, the drawing back of the libido from the mother. (See the explanations which follow concerning the specific deed of the hero.)
Notes
423. Freud: “Dream Interpretation.”
424. I am indebted to Dr. Abegg in Zürich for the knowledge of Indra and Urvarâ, Domaldi and Râma.
425. Medieval Christianity also considered the Trinity as dwelling in the womb of the holy Virgin.
426. “Symbolism,” Plate VII.
427. Another form of the same motive is the Persian idea of the tree of life, which stands in the lake of rain, Vourukasha. The seeds of this tree were mixed with water and by that the fertility of the earth was maintained. “Vendîdâd,” 5, 57, says: The waters flow “to the lake Vourukasha, down to the tree Hvâpa; there my trees of many kinds all grow. I cause these waters to rain down as food for the pure man, as fodder for the well-born cow. (Impregnation, in terms of the presexual stage.) Another tree of life is the white Haoma, which grows in the spring Ardvîçura, the water of life.” Spiegel: “Erân. Altertumskunde,” I, 465, 467.
428. Excellent examples of this are given in the work of Rank, “The Myth of the Birth of the Hero,” translated by Wm. White.
429. Shadows probably mean the soul, the nature of which is the same as libido. Compare with this Part I.
430. But I must mention that Nork (“Realwörterbuch,” sub. Theben und Schiff) pleads that Thebes is the ship city; his arguments are much attacked. From among his arguments I emphasize a quotation from Diodorus (I, 57), according to which Sesostris (whom Nork associates with Xisuthros) had consecrated to the highest god in Thebes a vessel 280 els long. In the dialogue of Lucius (Apuleius: “Metam.,” lib. II, 28), the night journey in the sea was used as an erotic figure of speech: “Hac enim sitarchia navigium Veneris indiget sola, ut in nocte pervigili et oleo lucerna et vino calix abundet” (For the ship of Venus needs this provision in order that during the night the lamp may abound with oil and the goblet with wine). The union of the coitus motive with the motive of pregnancy is to be found in the “night journey on the sea” of Osiris, who in his mother’s womb copulated with his sister.
431. Very illuminating psychologically is the method and the manner in which Jesus treats his mother, when he harshly repels her. Just as strong and intense as this, has the longing for her imago grown in his unconscious. It is surely not an accident that the name Mary accompanies him through life. Compare the utterance of Matthew x: 35: “I have come to set a man at variance with his father, a daughter with her mother. He who loves father and mother more than me is not worthy of me.” This directly hostile purpose, which calls to mind the legendary rôle of Bertran de Born, is directed against the incestuous bond and compels man to transfer his libido to the Saviour, who, dying, returning into his mother and rising again, is the hero Christ.
432. Genitals.
433. The horns of the dragon have the following attributes: “They will prey upon woman’s flesh and they will burn with fire.” The horn, a phallic emblem, is in the unicorn the symbol of the Holy Ghost (Logos). The unicorn is hunted by the archangel Gabriel, and driven into the lap of the Virgin, by which was understood the immaculate conception. But the horns are also sun’s rays, therefore the sun-gods are often horned. The sun phallus is the prototype of the horn (sun wheel and phallus wheel), therefore the horn is the symbol of power. Here the horns “burn with fire” and prey upon the flesh; one recognizes in this a representation of the pains of hell where souls were burnt by the fire of the libido (unsatisfied longing). The harlot is “consumed” or burned by unsatisfied longing (libido). Prometheus suffers a similar fate, when the eagle, sun-bird (libido), tears his intestines: one might also say, that he was pierced by the “horn.” I refer to the phallic meaning of the spear.
434. In the Babylonian underworld, for example. The souls have a feathery coat like birds. See the Gilgamesh epic.
435. In a fourteenth-century Gospel at Bruges there is a miniature where the “woman” lovely as the mother of God stands with half her body in a dragon.
436. τὸ ἀρνίον, little ram, diminutive of the obsolete ἀρήν = ram. (In Theophrastus it occurs with the meaning of “young scion.”) The related word ἀρνίς designates a festival annually celebrated in honor of Linos, in which the λίνος, the lament called Linos, was sung as a lamentation for Linos, the new-born son of Psamathe and Apollo, torn to pieces by dogs. The mother had exposed her child out of fear of her father Krotopos. But for revenge Apollo sent a dragon, Poine, into Krotopos’ land. The oracle of Delphi commanded a yearly lament by women and maidens for the dead Linos. A part of the honor was given to Psamathe. The Linos lament is, as Herodotus shows (II, 79), identical with the Phœnician, Cyprian and Egyptian custom of the Adonis-(Tammuz) lament. As Herodotus observes, Linos is called Maneros in Egypt. Brugsch points out that Maneros comes from the Egyptian cry of lamentation, maa-n-chru: “come to the call.” Poine is characterized by her tearing the children from the womb of all mothers. This ensemble of motives is found again in the Apocalypse, xii: 1–5, where it treats of the woman, whose child was threatened by a dragon but was snatched away into the heavens. The child-murder of Herod is an anthropomorphism of this “primitive” idea. The lamb means the son. (See Brugsch: “Die Adonisklage und das Linoslied,” Berlin 1852.) Dieterich (Abraxas: “Studien zur Religionsgeschichte des späteren Altertums,” 1891) refers for an explanation of this passage to the myth of Apollo and Python, which he reproduces as follows: “To Python, the son of earth, the great dragon, it was prophesied that the son of Leto would kill him; Leto was pregnant by Zeus: but Hera brought it about that she could give birth only there where the sun did not shine. When Python saw that Leto was pregnant, he began to pursue her in order to kill her, but Boreas brought Leto to Poseidon. The latter brought her to Ortygia and covered the island with the waves of the sea. When Python did not find Leto, he returned to Parnassus. Leto brought forth upon the island thrown up by Poseidon. The fourth day after the birth, Apollo took revenge and killed the Python.” The birth upon the hidden island belongs to the motive of the “night journey on the sea.” The typical character of the “island phantasy” has for the first time been correctly perceived by Riklin (1912 Jahrbuch, Vol. II, p. 246). A beautiful parallel for this is to be found, together with the necessary incestuous phantasy material, in H. de Vere Stacpool: “The Blue Lagoon.” A parallel to “Paul and Virginia.”
437. Revelation xxi: 2: “And the holy city, the new Jerusalem, I saw coming down from the heaven of God, prepared as a bride adorned for her bridegroom.”
438. The legend of Saktideva, in Somadeva Bhatta, relates that the hero, after he had escaped from being devoured by a huge fish (terrible mother), finally sees the golden city and marries his beloved princess (Frobenius, p. 175).
439. In the Apocryphal acts of St. Thomas (2nd century) the church is taken to be the virgin mother-spouse of Christ. In an invocation of the apostle, it is said:
Come, holy name of Christ, thou who art above all names.
Come, power of the highest and greatest mercy,
Come, dispenser of the greatest blessings,
Come, gracious mother.
Come, economy of the masculine.
Come, woman, thou who disclosest the hidden mysteries....
440. Compare Freud: “Dream Interpretation.” Also Abraham: “Dreams and Myths,” pp. 22 f.
441. The sea is the symbol of birth.
442. Isaiah xlviii:1. “Hear ye this, O house of Jacob, which are called by the name of Israel and are come forth out of the waters of Judah.”
443. Wirth: “Aus orientalischen Chroniken.”—The Greek “Materia” is ὕλη, which means wood and forest; it really means moist, from the Indo-Germanic root sū in ὕω, “to make wet, to have it rain”; ὑετός = rain; Iranian suth = sap, fruit, birth; Sanscrit súrā = brandy; sutus = pregnancy; sūte, sūyate = to generate; sutas = son; sūras = soma; υἱός = son; (Sanscrit, sūnús; gothic, sunus).
444. Κοίμημα means cohabitation, κοιμητήριον bedchamber, hence coemeterium = cemetery, enclosed fenced place.
445. Nork: “Realwörterbuch.”
446. In a myth of Celebes, a dove maiden who was caught in the manner of the swan maiden myth, was called Utahagi after a white hair which grew on its crown and in which there was magic strength. Frobenius, p. 307.
447. Referring to the phallic symbolism of the finger, see the remarks about the Dactyli, Part II, Chap. I: I mention at this place the following from a Bakairi myth: “Nimagakaniro devoured two finger bones, many of which were in the house, because Oka used them for his arrow heads and killed many Bakairi whose flesh he ate. The woman became pregnant from the finger bone and only from this, not from Oka” (quoted by Frobenius, p. 236).
448. Further proof for this in Prellwitz: “Griechische Etymologie.”
449. Siecke: “Der Gott Rudra in Rigveda”: Archiv für Religionswissenschaft, Vol. I, p. 237.
450. The fig tree is the phallic tree. It is noteworthy that Dionysus planted a fig tree at the entrance to Hades, just as “Phalli” are placed on graves. The cyprus tree consecrated to Aphrodite grew to be entirely a token of death, because it was placed at the door of the house of death.
451. Therefore the tree at times is also a representation of the sun. A Russian riddle related to me by Dr. Van Ophuijsen reads: “What is the tree which stands in the middle of the village and is visible in every cottage?” Answer: “The sun and its light.” A Norwegian riddle reads:
“A tree stands on the mountain of Billings,
It bends over a lake,
Its branches shine like gold:
You won’t guess that to-day.
452. The relation of the son to the mother was the psychologic basis of many religions. In the Christian legend the relation of the son to the mother is extraordinarily clear. Robertson (“Evangelical Myths”) has hit upon the relation of Christ to the Marys, and he conjectures that this relation probably refers to an old myth “where a god of Palestine, perhaps of the name Joshua, appears in the changing relation of lover and son towards a mythical Mary. This is a natural process in the oldest theosophy and one which appears with variations in the myths of Mithra, Adonis, Attis, Osiris and Dionysus, all of whom were brought into relation (or combination) 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 offered.”
453. Rank has pointed out a beautiful example of this in the myth of the swan maiden. “Die Lohengrinsage: Schriften zur angewandten Seelenkunde.”
454. Muther (“Geschichte der Malerei,” Vol. II) says in the chapter: “The First Spanish Classic”: “Tieck once wrote: Sexuality is the great mystery of our being. Sensuality is the first moving wheel in our machinery. It stirs our being and makes it joyous and living. Everything we dream of as beautiful and noble is included here. Sexuality and sensuousness are the spirit of music, of painting and of all art. All wishes of mankind rotate around this center like moths around a burning light. The sense of beauty and the feeling for art are only other expressions of it. They signify nothing more than the impulse of mankind towards expression. I consider devoutness itself as a diverted channel of the sexual desire.” 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 love, to blend them into each other imperceptibly, has always been the guiding thought, the strongest factor in the propaganda of the Catholic church.
455. That which is born of the flesh is flesh and that which is born of the spirit is spirit; the spirit bloweth where it listeth.
456. We will not discuss here the reasons for the strength of the phantasy. But it does not seem difficult to me to imagine what sort of powers are hidden behind the above formula.
457. Lactantius says: “When all know that it is customary for certain animals to conceive through wind and breath of air, why should any one consider it miraculous for a virgin to be impregnated by the spirit of God?” Robertson: “Evang. Myth.,” p. 31.
458. Therefore the strong emphasis upon affiliation in the New Testament.
459. The mystic feelings of the nearness of God; the so-called personal inner experience.
460. The sexual mawkishness is everywhere apparent in the lamb symbolism and the spiritual love-songs to Jesus, the bridegroom of the soul.
461. Usener: “Der heilige Tychon,” 1907.
462. Compare W. P. Knight: “Worship of Priapus.”
463. Or in the compensating organizations, which appear in the place of religion.
464. The condition was undoubtedly ideal for early times, where mankind was more infantile in general: and it still is ideal for that part of humanity which is infantile; how large is that part!
465. Compare Freud: Jahrbuch, Vol. III, p. 1.
466. Here it is not to be forgotten we are moving entirely in the territory of psychology, which in no way is allied to transcendentalism, either in positive or negative relation. It is a question here of a relentless fulfilment of the standpoint of the theory of cognition, established by Kant, not merely for the theory, but, what is more important, for the practice. One should avoid playing with the infantile image of the world, because all this tends only to separate man from his essential and highest ethical goal, moral autonomy. The religious symbol should be retained after the inevitable obliteration of certain antiquated fragments, as postulate or as transcendent theory, and also as taught in precepts, but is to be filled with new meaning according to the demand of the culture of the present day. But this theory must not become for the “adult” a positive creed, an illusion, which causes reality to appear to him in a false light. Just as man is a dual being, having an intellectual and an animal nature, so does he appear to need two forms of reality, the reality of culture, that is, the symbolic transcendent theory, and the reality of nature which corresponds to our conception of the “true reality.” In the same measure that the true reality is merely a figurative interpretation of the appreciation of reality, the religious symbolic theory is merely a figurative interpretation of certain endopsychic apperceptions. But one very essential difference is that a transcendental support, independent in duration and condition, is assured to the transubjective reality through the best conceivable guarantees, while for the psychologic phenomena a transcendental support of subjective limitation and weakness must be recognized as a result of compelling empirical data. Therefore true reality is one that is relatively universally valid; the psychologic reality, on the contrary, is merely a functional phenomenon contained in an epoch of human civilization. Thus does it appear to-day from the best informed empirical standpoint. If, however, the psychologic were divested of its character of a biologic epiphenomenon in a manner neither known nor expected by me, and thereby was given the place of a physical entity, then the psychologic reality would be resolved into the true reality; or much more, it would be reversed, because then the psychologic would lay claim to a greater worth, for the ultimate theory, because of its directness.
467. “De Isid. et Osir.”
468. In the fourth place Isis was born in absolute humidity.
469. The great beneficent king, Osiris.
470. Erman: “Aegypten,” p. 360.
471. Here I must again recall that I give to the word “incest” more significance than properly belongs to the term. Just as libido is the onward driving force, so incest is in some manner the backward urge into childhood. For the child, it cannot be spoken of as incest. Only for the adult who possesses a completely formed sexuality does the backward urge become incest, because he is no longer a child but possesses a sexuality which cannot be permitted a regressive application.
472. Compare Frobenius: “Das Zeitalter des Sonnengottes.”
473. Compare the “nightmare legends” in which the mare is a beautiful woman.
474. This recalls the phallic columns placed in the temples of Astarte. In fact, according to one version, the wife of the king was named Astarte. This symbol brings to mind the crosses, fittingly called έγκολπια (pregnant crosses), which conceal a secret reliquary.
475. Spielrein (Jahrbuch, Vol. III, p. 358) points out numerous indications of the motive of dismemberment in a demented patient. Fragments of the most varied things and materials were “cooked” or “burnt.” “The ash can become man.” The patient saw children dismembered in glass coffins. In addition, the above-mentioned “washing,” “cleaning,” “cooking” and “burning” has, besides the coitus motive, also the pregnancy motive; the latter probably in a predominating measure.
476. Later offshoots of this primitive theory of the origin of children are contained in the doctrines of Karma, and the conception of the Mendelian theory of heredity is not far off. One only has to realize that all apperceptions are subjectively conditioned.
477. Demeter assembled the limbs of the dismembered Dionysus and from them produced the god anew.
478. Compare Diodorus: III, 62.
479. Yet to be added is the fact that the cynocephalic Anubis as the restorer of the corpse of Osiris (also genius of the dog star) had a compensatory significance. In this significance he appears upon many sarcophagi. The dog is also a regular companion of the healing Asclepius. The following quotation from Petronius best supports the Creuzer hypothesis (“Sat.,” c. 71): “Valde te rogo, ut secundum pedes statuae meae catellam pingas—ut mihi contingat tuo beneficio post mortem vivere” (I beseech you instantly to fasten beside the feet of my statue a dog, so that because of your beneficence I may attain to life after death). See Nork: Ibid., about dog.
Moreover, the relation of the dog to the dog-headed Hecate, the goddess of the underworld, hints at its being the symbol of rebirth. She received as Canicula a sacrificial dog to keep away the pest. Her close relation to Artemis as goddess of the moon permits her opposition to fertility to be glimpsed. Hecate, is also the first to bring to Demeter the news of her stolen child (the rôle of Anubis!). Also the goddess of birth Ilithyia received sacrifices of dogs, and Hecate herself is, on occasions, goddess of marriage and birth.
480. Frobenius (Ibid., p. 393) observes that frequently the gods of fire (sun-heroes) lack a member. He gives the following parallel: “Just as the god wrenches out an arm from the ogre (giant), so does Odysseus pluck out the eye of the noble Polyphemus, whereupon the sun creeps up mysteriously into the sky. Might the fire-making, twisting and wrenching out of the arm be connected?” This question is by this clearly illumined if we assume, corresponding to the train of thought of the ancients, that the wrenching out of the arm is really a castration. (The symbol of the robbery of the force of life.) It is an act corresponding to the Attis castration because of the mother. From this renunciation, which is really a symbolic mother incest, arises the discovery of fire, as previously we have already suspected. Moreover, mention must be made of the fact that to wrench out an arm, means first of all merely “overpowering,” and on that account can happen to the hero as well as to his opponent. (Compare, for examples, Frobenius: Ibid., pp. 112, 395.)
481. Compare especially the description of the cup of Thebes.
482. 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-birth. It is an exotic custom to treat the placenta as a child!
483. Brugsch: “Religion und Mythologie der alten Aegypter,” p. 354.
484. Ibid., p. 310.
485. In the conception of Âtman there is a certain fluid quality in so far as he really can be identified with Purusha of the Rigveda. “Purusha covers all the places of the earth, flowing about it ten fingers high.”
486. Brugsch: Ibid., p. 112.
487. In Thebes, where the chief god is Chnum, the latter represents the breath of the wind in his cosmic component, from which later on “the spirit of God floating over the waters” has developed; the primitive idea of the cosmic parents, who lie pressed together until the son separates them. (Compare the symbolism of Âtman above.)
488. Brugsch: Ibid., p. 128.
489. Servian song from Grimm’s “Mythology,” II, p. 544.
490. Frobenius: Ibid.
491. Compare the birth of the Germanic Aschanes, where rock, tree and water are present at the scene of birth. Chidher too was found sitting on the earth, the ground around covered with flowers.
492. Most singularly even in this quotation, V. 288, the description is found of Sleep sitting high up in a pine tree. “There he sat surrounded by branches covered with thorny leaves, like the singing bird, who by night flutters through the mountains.” It appears as if the motive belongs to a hierosgamos. Compare also the magic net with which Hephaestos enfolds Ares and Aphrodite “in flagranti” and kept them for the sport of the gods.
493. The rite of enchaining the statues of Hercules and the Tyrian Melkarth is related to this also. The Cabiri too were wrapt in coverings. Creuzer: “Symbolik,” II, 350.
494. Fick: “Indogermanisches Wörterbuch,” I, p. 132.
495. Compare the “resounding sun.”
496. The motive of the “striking rocks” belongs also to the motive of devouring (Frobenius: Ibid., p. 405). The hero in his ship must pass between two rocks which strike together. (Similar to the biting door, to the tree trunk which snaps together.) In the passage, generally the tail of the bird is pinched off (or the “poop” of the ship, etc.); the castration motive is once more clearly revealed here, for the castration takes the place of mother incest. The castration is a substitution for coitus. Scheffel employs this idea in his well-known poem: “A herring loved an oyster, etc.” The poem ends with the oyster biting off the herring’s head for a kiss. The doves which bring Zeus ambrosia have also to pass through the rocks which strike together. The “doves” bring the food of immortality to Zeus by means of incest (entrance into the mother) very similar to Freya’s apples (breasts). Frobenius also mentions the rocks or caves which open only at a magic word and are very closely connected with the rocks which strike together. Most illuminating in this respect is a South African myth (Frobenius, p. 407): “One must call the rock by name and cry loudly: Rock Utunjambili, open, so that I may enter.” But the rock answers when it will not open to the call. “The rock will not open to children, it will open to the swallows which fly in the air!” The remarkable thing is, that no human power can open the rock, only a formula has that power—or a bird. This wording merely says that the opening of the rock is an undertaking which cannot really be accomplished, but which one wishes to accomplish.
(In Middle High German, to wish is really “to have the power to create something extraordinary.”) When a man dies, then only the wish that he might live remains, an unfulfilled wish, a fluttering wish, wherefore souls are birds. The soul is wholly only libido, as is illustrated in many parts of this work; it is “to wish.” Thus the helpful bird, who assists the hero in the whale to come again into the light, who opens the rocks, is the wish for rebirth. (For the bird as a wish, see the beautiful painting by Thoma, where the youth longingly stretches out his arms to the birds who pass over his head.)
497. Melian Virgins.
498. Grimm: “Mythology,” I, p. 474.
499. In Athens there was a family of Αἰγειρότομοι = hewn from poplars.
500. Hermann: “Nordische Mythologie,” p. 589.
501. Pregnant.
502. Javanese tribes commonly set up their images of God in an artificial cavity of a tree. This fits in with the “little hole” phantasy of Zinzendorf and his sect. See Pfister: “Frömmigkeit des Grafen von Zinzendorf.” In a Persian myth, the white Haoma is a divine tree, growing in the lake Vourukasha, the fish Khar-mâhî circles protectingly around it and defends it against the toad Ahriman. It gives eternal life, children to women, husbands to girls and horses to men. In the Minôkhired the tree is called “the preparer of the corpse” (Spiegel: “Erân. Altertumskunde,” II, 115).
503. Ship of the sun, which accompanies the sun and the soul over the sea of death to the rising.
504. Brugsch: Ibid., p. 177.
505. Similarly Isaiah li: 1: “... look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.” Further proof is found in A. von Löwis of Menar: “Nordkaukasische Steingeburtssagen,” Archiv für Religionswissenschaft, XIII, p. 509.
506. Grimm: “Mythology,” I, p. 474.
507. “Das Kreuz Christi. Rel.-hist.-kirchl.-archaeol. Untersuchungen,” 1875.
508. The legend of Seth is found in Jubinal: “Mystères inédits du XV. siècle,” Part II, p. 16. Quoted from Zöckler: Ibid., p. 241.
509. The guilt is as always, whenever possible, thrown upon the mother. The Germanic sacred trees are also under the law of an absolute taboo: no leaf may be taken from them, and nothing may be picked from the ground upon which their shadows fall.
510. According to the German legend (Grimm: Vol. II, p. 809), the redeeming hero will be born when the tree, which now grows as a weak shoot from the wall, has become large, and when from its wood the cradle can be made in which the hero can be rocked. The formula reads: “A linden shall be planted, which shall bear on high two boughs from the wood of which a “poie” shall be made; the child who will be the first to lie therein is destined to be taken by the sword from life to death, and then salvation will enter in.” In the Germanic legends, the appearance of a future event is connected most remarkably with a budding tree. Compare with this the designation of Christ as a “branch” or a “rod.”
511. Herein the motive of the “helpful bird” is apparent. Angels are really birds. Compare the bird clothing of the souls of the underworld, “soul birds.” In the sacrificium Mithriacum, the messenger of the gods (the “angel”) is a raven, the winged Hermes, etc.
512. See Frobenius: Ibid.
513. The close connection between δελφίς = Dolphin and δελφύς = uterus is emphasized. In Delphi there is the cavity in the earth and the Tripod δελφινίς = a delphic table with three feet in the form of a Dolphin. See in the last chapter Melicertes upon the Dolphin and the fiery sacrifice of Melkarth.
514. See the comprehensive collection of Jones. On the nightmare.
515. Riklin: “Wish Fulfilment and Symbolism in Fairy Tales.”
516. Laistner: “Das Rätsel der Sphinx.”
517. Freud: Jahrbuch, Vol. I, June: “Mental Conflicts in Children”: Collected Papers on Analytical Psychology.
518. “Epistola de ara ad Noviomagum reperta,” p. 25. Quoted by Grimm: “Mythology,” Vol. II.
519. Even to-day the country people drive off these nymphs (mother goddesses, Maira) 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 people. By night, however, they are believed to ride at the time of the first sleep, and they are believed to tire out their horses by long journeys.
520. Grimm: Ibid., Vol. II, p. 1041.
521. Compare with that the horses whose tread causes springs to flow.
522. Compare Herrmann: “Nord. Myth.,” p. 64, and Fick: “Vergleich. Wörterb. d. indogerm. Sprache,” Vol. I.
523. Parallel is the mantic significance of the delphic chasm, Mîmir’s brook, etc. “Abyss of Wisdom,” see last chapter. Hippolytos, with whom his stepmother was enamoured, was placed after death with the wise nymph, Egeria.
524. That these matrons should declare by lots whether it would be to their advantage or not to engage in battle.
525. Example in Bertschinger: Jahrbuch, Vol. III, Part I.
526. Compare the exotic myths given by Frobenius (“Zeitalter des Sonnengottes”), where the belly of the whale is clearly the land of death.
527. One of the fixed peculiarities of the Mar is that he can only get out of the hole, through which he came in. This motive belongs evidently as the projected wish motive in the rebirth myth.
528. According to Gressmann: “Altorient. Text. und Bild.,” Vol. I, p. 4.
529. Abyss of wisdom, book of wisdom, source of phantasies. See below.
530. Cleavage of the mother, see Kaineus; also rift, chasm = division of the earth, and so on.
531. “Schöpfung und Chaos.” Göttingen, 1895, p. 30.
532. Brugsch: Ibid., p. 161.
533. “In a Pyramid text, which depicts the battle of the dead Pharaoh for the dominance of heaven, it reads: Heaven weeps, the stars tremble, the guards of the gods tremble and their servants flee, when they see the king rise as a spirit, as a god, who lives upon his fathers and conquers his mothers.” Cited by Dieterich: “Mithrasliturgy,” p. 100.
534. Book II, p. 61.
535. By Ares, the Egyptian Typhon is probably meant.
536. In the Polynesian Maui myth, the act of the sun-hero is very plain: he robs his mother of her girdle. The robbery of the veil in myths of the type of the swan maiden has the same significance. In an African myth of Joruba, the sun-hero simply ravishes his mother (Frobenius).
537. The previously mentioned myth of Halirrhotios, who destroyed himself when he wished to cut down the holy tree of Athens, the Moria, contains the same psychology, also the priestly castration (Attis castration) in the service of the great mother. The ascetic self-torture in Christianity has its origin, as is self-evident, in these sources because the Christian form of symbol means a very intensive regression to the mother incest.
538. The tearing off from the tree of life is just this sin.
539. Compare Kuhn: “Herabkunft des Feuers.”
540. Nork: “Wörterbuch s. v. Mistel.”
541. Therefore in England mistletoe boughs were hung up at Christmas. Mistletoe as rod of life. Compare Aigremont: “Volkserotik und Pflanzenwelt.”
542. Just as the tree has the phallic nature as well as a maternal significance, so in myths the demonic old woman (she may be favorable or malicious) often has phallic attributes, for example, a long toe, a long tooth, long lips, long fingers, pendulous breasts, large hands, feet, and so on. This mixture of male and female motive has reference to the fact that the old woman is a libido symbol like the tree, generally determined as maternal. The bisexuality of the libido is expressed in its clearest form in the idea of the three witches, who collectively possessed but one eye and one tooth. This idea is directly parallel to the dream of a patient, who represented her libido as twins, one of which is a box, the other a bottle-like object, for eye and tooth represent male and female genitals. Relative to eye in this connection, see especially the Egyptian myths: referring to tooth, it is to be observed that Adonis (fecundity) died by a boar’s tooth, like Siegfried by Hagen’s spear: compare with this the Veronese Priapus, whose phallus was bitten by a snake. Tooth in this sense, like the snake, is a “negative” phallus.
543. Compare Grimm: Vol. II, Chap, iv, p. 802. The same motive in another application is found in a Low-Saxon legend: Once a young ash tree grew unnoticed in the wood. Each New Year’s Eve a white knight upon a white horse rides up to cut down the young shoot. At the same time a black knight arrives and engages him in combat. After a lengthy conflict, the white knight succeeds in overcoming the black knight and the white knight cuts down the young tree. But sometime the white knight will be unsuccessful, then the ash will grow, and when it becomes large enough to allow a horse to be tied under it, then a powerful king will come and a tremendous battle will occur (destruction of the world).
544. Chantepie de la Saussaye: “Lehrbuch der Religionsgeschichte,” Vol. II, p. 185.
545. Further examples in Frobenius: Ibid., passim.
546. See Jensen: “Gilgameshepos.”
547. In a Schlesian passionale of the fifteenth century Christ dies on the same tree which was connected with Adam’s sin. Cited from Zöckler: Ibid., p. 241.
548. For example, animal skins were hung on the sacrificial trees and afterwards spears were thrown at them.
549. “Geschichte der amerikanischen Urreligionen,” p. 498.
550. Stephens: “Central America” (cited by Müller: Ibid., p. 498).
551. Zöckler: “Das Kreuz Christi,” p. 34.
552. H. H. Bancroft: “Native Races of the Pacific States of North America,” II, 506. (Cited by Robertson: “Evang. Myths,” p. 139.)
553. Rossellini: “Monumenti dell’ Egitto, etc.” Tom. 3. Tav. 23. (Cited by Robertson: Ibid., p. 142.)
554. Zöckler: Ibid., p. 7. In the representation of the birth of a king in Luxor one sees the following: The logos and messenger of the gods, the bird-headed Thoth, makes known to the maiden Queen Mautmes that she is to give birth to a son. In the following scene, Kneph and Athor hold the Crux ansata to her mouth so that she may be impregnated by this in a spiritual (symbolic) manner. Sharp: “Egyptian Mythology,” p. 18. (Cited by Robertson: “Evangelical Myths,” p. 43.)
555. The statues of the phallic Hermes used as boundary stones were often in the form of a cross with the head pointed (W. Payne Knight: “Worship of Priapus,” p. 30). In Old English the cross is called rod.
556. Robertson (Ibid., p. 140) mentions the fact that the Mexican priests and sacrificers clothed themselves in the skin of a slain woman, and placed themselves with arms stretched out like a cross before the god of war.
557. “Indian Antiquities,” VI, 49.
558. The primitive Egyptian cross form is meant: Τ.
559. Zöckler: Ibid., p. 19. The bud is plainly phallic. See the above-mentioned dream of the young woman.
560. I am indebted for my information about these researches to Professor Fiechter of Stuttgart.
561. Zöckler: Ibid., p. 33.
562. The sacrifice is submerged in the water, that is, in the mother.
563. Compare later the moon as gathering place of souls (the devouring mother).
564. Compare here what Abraham has to say in reference to pupilla (“Dreams and Myths”).
565. Retreat of Rê upon the heavenly cow. In a Hindoo rite of purification, the penitent must creep through an artificial cow in order to be born anew.
566. Schultze: “Psychologie der Naturvölker.” Leipzig 1900, p. 338.
567. Brugsch: Ibid., p. 290.
568. One need not be amazed at this formula because it is the animal in us, the primitive forces of which appear in religion. In this connection Dieterich’s words (“Mithrasliturgie,” p. 108) take on an especially important aspect. “The old thoughts come from below in new force in the history of religion. The revolution from below creates a new life of religion in primitive indestructible forms.”
569. Dispute between Mary and the Cross in R. Morris: “Legends of the Holy Rood.” London 1871.
570. A very beautiful representation of the blood-red sun sinking into the sea.
571. Jesus appears here as branch and bud in the tree of life. Compare here the interesting reference in Robertson: “Evangelical Myths,” p. 51, in regard to “Jesus, the Nazarene,” a title which he derives from Nazar or Netzer = branch.
572. In Greece, the pale of torture, on which the criminal was stretched or punished, was termed ἑκάτη (Hecate), the subterranean mother of death.
573. Diez: “Etym. Wörterbuch der romanischen Sprachen,” p. 90.