Notes.
Note A (80). I put here not merely those comparisons of motives which are alike at the beginning, but also those that are important for our further consideration. My rendering of them is partly abridged. Signs of similarity are, as Stucken explains, not employed to express an absolute congruence, but predominantly in the sense of “belongs with” or “or is the alternate of.” Stucken's comparison I, A, goes: Moses in the ark = spark of fire in the ark = Pandora's books = Eve's apple; I, B: Moses in the ark = the exposed = the fatherless = the persecuted = the deluge hero [the one floating in the ark]. II, A: Eve's apple = Moses in the ark = Onan's seed = fire = soma = draught of knowledge, etc. III, B: Tearing open of the womb = decapitation or dismemberment = exposure = separation of the first parents. IV, B: The dismembered [man or woman] = the rejuvenated = the reborn [m. or w.]. VI, A: Potiphar motive = separation of first parents = Onan motive. VII, A: The wicked stepmother = Potiphar's wife = man eater. VII, B: Flight from the “man eater” = flight from Potiphar's wife = flight from the wicked stepmother = separation of the first parents = magic flight. IX, A: The first parents = magic flight. IX, A: The killed ram = Thor's ram = Thyestes' meal = soma. XIII, A: The exposed = the persecuted = the dismembered child = the slain ram—the helpful animal. XIX: The Uriah letter = the changed letter = word violence [curse = blessing]. XX: Scapegoat = ark. XXVIII: Wrestling match = rape of women = rape of soma = opening of the chest [opening of [pg 418] the hole] = rape of the garments [of the bathing swan ladies]. XXIX: Castration = tearing asunder [consuming] of the mother's body = the final conflagration = the deluge. XXXIII, A: Dragonfight = wrestling match = winning of the offered king's daughter = rape of the women = rape of fire = deluge. XL, A: Incest motive = Potiphar motive. XL, B: Incest = violation of a [moral] prohibition. XL, C: Seducer [male or female] to incest = “man-eater.” XLIV, A: The father who rejects the daughter = “man eater.” XLIV, B: Separation of the first parents = refusal of the daughter [refusal of the “king's daughter” promised to the dragon fighter] = substitution. XLV, A: Sodomy = substitution = rape = parthenogenesis = marriage of mortal with the immortal = seduction = adultery = incest = love = embraces of the first parents = wrestling match. Otherwise is marriage of mortal with the immortal = incest = separation of the first parents. (SAM Book 5.)
Note B (128). That the ideas of gold and offal lie very near each other is shown in numerous forms and variations in myth, fairy tale and popular superstition. I mention above all the figure of the ducat or gold-dropper which has probably been attenuated from a superstition to a joke, and around it are gathered such expressions as “he has gold like muck,” “he must have a gold dropper at his house”; then the description of bloody hemorrhoids as golden veins; the fabulous animals that produce as excrement gold and precious things. Here belong also the golden ass [K. H. M., No. 36], which at the word “Bricklebrit” begins “to spew gold from before and behind,” or [Pentam., No. 1], at the command, “arre cacaure,” gives forth gold, pearls and diamonds as a priceless diarrhea. [Arre is a word of encouragement like our get-up; cacuare is derived naturally from cacare, kacken = to cack, perhaps with an echo of aurum, [pg 419] oro, gold.] It occurs frequently in sagas that animal dung, e.g., horse manure, is changed into gold as, inversely, gold sent by evil spirits is easily turned [again] into dung. Gold is, in the ancient Babylonian way of thinking, which passes over into many myths, muck of hell or the under world. If a man buried a treasure so that no one should find it, he does well to plant a cactus on the covered [treasure] as a guardian of the gold, according to an old magical custom. An attenuation of the comparison dung = gold seems to be coal = gold. In Stucken we find the comparison excrement = Rheingold = sperm [S. A. M., p. 262] and connected with it [pp. 266 ff.] a mass of material mythologically connected with it. I mention the similar parallels derived from dream analysis (Stekel, Spr. d. Tr., passim), further in particular the psychologically interesting contributions of Freud on “Anal character” (Kl. Schr., pp. 132 ff.) like Rank's contribution. (Jb. ps. F., IV, pp. 55 ff.)
Note C (280). According to Jung it is a characteristic of the totality of the sun myth which relates that the “fundamental basis of the ‘incestuous’ desire is not equivalent to cohabitation, but to the peculiar idea of becoming a child again, to return to the parents' protection, to get back into the mother again in order to be born again by the mother. On the way to this goal stands incest, however, i.e., necessity in some way to get back into the uterus again. One of the simplest ways was to fructify the mother and procreate oneself again. Here the prohibition against incest steps in, so now the sun myths and rebirth myths teem with all possible proposals as to how one could encompass incest. A very significant way of encompassing it is to change the mother into another being or rejuvenate her, in order to make her vanish after the resulting birth [respective propagation], i.e., to cause her to change herself back. It is not incestuous cohabitation that is sought, but rebirth, to [pg 420] which one might attain quickest by cohabitation. This, however, is not the only way, although perhaps the original one.” (Jung, Jb. ps. F., IV, pp. 266 ff.) In another place it is said: The separation of the son from the mother signifies the separation of man from the pairing consciousness of animals, from the lack of individual consciousness characteristic of infantile archaic thought. “First by the force of the incest prohibition could a self-conscious individual be produced, who had before been, thoughtlessly one with the genus, and only so first could the idea of the individual and conclusive death be rendered possible. So came, as it were, death into the world through Adam's sin. The neurotic who cannot leave his mother has good reason; fear of death holds him there. It appears that there is no concept and no word strong enough to express the meaning of this conflict. Whole religions are built to give value to the magnitude of this conflict. This struggle for expression, enduring thousands of years, cannot have the source of its power in the condition which is quite too narrowly conceived by the common idea of incest; much more apparently must we conceive the law that expresses itself first and last as a prohibition against incest as a compulsion toward domestication, and describe the religious system as an institution that most of all takes up the cultural aims of the not immediately serviceable impulsive powers of the animal nature, organizes them and gradually makes them capable of sublimated employment.” (Jb. ps. F., IV, pp. 314 ff.)
Note D (274). Jung divides the libido into two currents lengthwise, one directed forward, the other backward: “As the normal libido is like a constant stream, which pours its waters into the world of reality, so the resistance, dynamically regarded, is not like a rock raised in the river bed, which is flowed over and around by the stream, [pg 421] but like a back current flowing towards the source instead of towards the mouth. A part of the soul probably wants the external object, another part, however, prefers to return to the subjective world, whither the airy and easily built palaces of the phantasy beckon. We could assume this duality of human will, for which Bleuler from his psychiatric standpoint has coined the word ambitendency, as something everywhere and always existing, and recall that even the most primitive of all motor impulses are already contradictory as where, e.g., in the act of extension, the flexor muscles are innervated.” (Jb. ps. F., IV, p. 218.)
Note E (279). Of the wonderful abilities that pass current as fruits of the yoga practice, the eight grand powers [Maha-siddhi] are generally mentioned: 1. To make oneself small or invisible [animan], 2, 3. to acquire the uttermost lightness or heaviness [laghiman, gariman], 4. to increase to the size of a monster and to reach everything even the most distant, as e.g., to the moon with the tips of the fingers [mahiman or prapti], 5. unobstructed fulfillment of all wishes, e.g., the wish to sink into the earth as into water and to emerge again [prakamya], 6. perfect control over the body and the internal organs [isitva], 7. the ability to change the course of nature [vasitva], and 8. by mere act of will to place oneself anywhere [yatra kamavasayitva]. Besides these eight marvelous powers many others might be named, which are partly included in the above; such an exaltation of sensitiveness that the most remote and imperceptible images, the happenings in other worlds on planets and stars, as also the goings on in one's own interior and in other men's are perceived by the senses; the knowledge of the past and the future, of previous existences and of the hour of death; understanding the language of animals, the ability to summon the dead, etc. These miraculous powers, however, suffer [pg 422] from the disadvantages of being transitory, like everything else won by man through his merit—with the exception of salvation. (Garbe, Samkhya and Yoga, p. 46.)
Note F (305). Jung (Jb., Ill, p. 171) refers to Maeterlinck's “inconscient supérieur” (in “La Sagesse et la Destinée”) as a prospective potentiality of subliminal combinations. He comments on it as follows: “I shall not be spared the reproach of mysticism. Perhaps the matter should none the less be pondered: doubtless the unconscious contains the psychological combinations that do not reach the liminal value of consciousness. Analysis resolves these combinations into their historical determinants for that is one of the essential tasks of analysis, i.e., to render powerless by disconnecting them, the obsessions of the complexes that are concurrent with the purposeful conduct of life. History is ignorant of two kinds of things: what is hidden in the past and what is hidden in the future. Both are probably to be attained with a certain measure of probability, the former as a postulate, the latter as a historical prognosis. In so far as to-morrow is contained in to-day, and all the warp of the future already laid, a deepened knowledge of the present could make possible a more or less wide-reaching and sure prognosis of the future. If we transfer this reasoning, as Kant has already done, to the psychologic, the following things must result; just as memory traces, which have demonstrably become subliminal, are still accessible to the unconscious, so also are certain very fine subliminal combinations showing a forward tendency, which are of the greatest possible significance for future occurrences in so far as the latter are conditioned by our psychology. But just as the science of history troubles itself little about the future combinations which are rather the object of politics, just so little are the psychological combinations the object of the analysis, but would be rather the object of an infinitely [pg 423] refined psychological synthesis, which should know how to follow the natural currents of the libido. We cannot do this, but probably the unconscious can, for the process takes place there, and it appears as if from time to time in certain cases significant fragments of this work, at least in dreams, come to light, whence came the prophetic interpretation of dreams long claimed by superstition. The aversion of the exact [sciences] of to-day against that sort of thought-process which is hardly to be called phantastic is only an overcompensation of the thousands of years old but all too great inclination of man to believe in soothsaying.”
Note G (317). The umbilical region plays no small part as a localization point for the first inner sensations in mystic introversion practices. The accounts of the Hindu Yoga doctrine harmonize with the experiences of the omphalopsychites. Staudenmaier thinks that he has, in his investigations into magic, which partly terminated in the calling up of extremely significant hallucinations, observed that realistic heavenly or religious hallucinations take place only if the “specific” nerve complexes [of the vegetative system] are stimulated as far down as the peripheral tracts in the region of the small intestine. (Magie als exp. Naturw., p. 123.) Many visionary authors know how to relate marvels of power to the region of the stomach and of the solar plexus. In an essay on the seat of the soul, J. B. van Helmont assures us that there is a stronger feeling in the upper orifice of the stomach than in the eye itself, etc.; that the solar plexus is the most essential organ of the soul. He recounts the following experience. In order to make an experiment on poisonous herbs he made a preparation of the root of aconite [Aconitum napellus] and only tasted it with the tip of his tongue without swallowing any of it. “Immediately,” he says, “my skin seemed to be constricted as with a bandage, and soon after, there occurred an extraordinary [pg 424] thing, the like of which I had never experienced before. I noticed with astonishment that I felt, perceived and thought no longer with my head, but in the region of my stomach, as if knowledge had taken its seat in the stomach. Amazed at this unusual phenomenon, I questioned myself and examined myself carefully. I merely convinced myself that my power of perception was now much stronger and more comprehensive. The spiritual clearness was coupled with great pleasure. I did not sleep nor dream, I was still temperate and my health perfect. I was at times in raptures, but they had nothing in common with the fact of feeling with the stomach, which excluded all coöperation with the head. Meantime my joy was interrupted by the anxiety that this might even bring on some derangement. Only my belief in God and my resignation to his will soon destroyed this fear. This condition lasted two hours, after which I had several attacks of giddiness. I have since often tried to taste of aconite, but I could not get the same result.” (Van Helmont, Ortus Medic, p. 171, tr. Ennemoser, Gesch. d. Mag., p. 913.)
Note H (381). For the old as for the new royal art the material is man, as man freed from all framework. “Not man of the conventional social life, but man as the equally entitled and equally obligated being of divine creation, enters the temple of humanity with the obligation always to remain conscious of his duty and to put aside everything that comes up to hinder the fulfillment of the highest duty.” (R. Fischer.) Compare with this what Hitchcock says of the material of the Philosopher's Stone: “Although men are of diverse dispositions ... yet the alchemists insist ... that all the nations of men are of one blood, that is, of one nature; and that character in man, by which he is one nature, it is the special object of alchemy to bring into life and action, by means of which, if it could universally [pg 425] prevail, mankind would be constituted into a brotherhood.” (H. A., pp. 48 ff.) [The tests] ... “begin with the stripping of the metals. Now alchemy recommends, once the propitious matter is seen, carefully examined and recognized, to clean it externally for the purpose of freeing it of every foreign body that could adhere accidentally to its surface. The matter, in fine, should be reduced to itself. Now it is an absolutely analogous matter that the candidate is called to strip himself of everything that he possesses artificially; both it and he ought to be reduced strictly to themselves. In this state of primitive innocence, of philosophic candor retrieved, the subject is imprisoned in a narrow retreat where no external light can penetrate. This is the chamber of meditation which corresponds to the matras of the alchemist, to his philosophic egg hermetically sealed. The uninitiated finds there a dark tomb where he must voluntarily die to his former existence. By decomposing the integuments that are opposed to the true expansion of the germ of individuality, this symbolic death precedes the birth of the new being who is to be initiated.” (W. S. H., pp. 87 ff.)
Note I (411). As to the Chamber of the Companion hung in red, it represents the sphere of action of our individuality, measured by the extent of our sulphurous radiation. This radiation produces a kind of refractive [refringent] medium, which refracts the surrounding diffused light [[Symbol: Mercury] is meant] to concentrate it on the spiritual nucleus of the subject. Such is the mechanism of the illumination, by which those benefit who have seen the blazing star shine. Every being bears in himself this mysterious star, but too often in the condition of a dim spark hardly perceptible. It is the philosophic child, the immanent Logos or the Christ incarnate, which legend represents as born obscurely in the midst of the filth of a cave serving as a stable. The initiation becomes the vestal of this inner fire [Symbol: Sulfur]; archetype or [pg 426] principle of all individuality. She knows how to care for it as long as it is brooded in the ashes. Then she devotes herself to nourishing it judiciously, to render it keen for the moment when it finally should overcome the obstacles that imprison it and seek to hold it in isolation. It means, as a matter of fact, that the Son is put en rapport with the external [Symbol: Mercury], or in other words, that the individual enters into communion with the collectivity from which he comes.
Bibliography.
OLD. (Before 1800.)
Agrippa ab Nettesheym, Henricus Cornelius, Opera.
Alchemisten, Griechische, v. Berthelot, Hoefer (moderne).
“Allgemeine (und General-) Reformation der gantzen (weiten) Welt” vide “Fama.”
“Amor proximi” (“Das Buch Amor Proximi Geflossen aus dem Oehl der Göttlichen Barmhertzigkeit ...”) Ans tag-licht gegeben per Anonymum. Franckfurt und Leipzig, 1746.
(Andreae, Valentin) Anonym, Chymische Hochzeit Christiani Rosencreutz. Anno 1459. Gedruckt zuerst zu Strassburg bey Lazari Zetzners seel. Erben MDCXVI. Regenspurg, MDCCLXXXI (eigentlich Berlin, bei Nicolai).
Arabi v. Horten (mod.).
Arnaldus de Villa Nova, Chymische Schrifften. Aus dem Latein übersetzet durch Joh. Hoppodamum. Frankfurt und Hamburg, 1683.
Bādarāyana v. Deussen (mod.).
Basile, Giambattista v. mod.
“Bauer” (“Der grosse und der kleine Bauer”). Zwey Philosophische und Chymische Tractate. Leipzig, 1744.
Beaumont, Iohann, Historisch-Physiologisch- und Theologischer Tractat von Geistern. Aus der Englischen Sprache in die Teutsche mit Fleiss übersetzt von Theodor Arnold. Halle im Magdeburgischen, 1721.
Bekker, Balthasar, Die Bezauberte Welt. Amsterdam, 1693.
Bernhard, Graf von der Mark und Tervis, Abhandlung von der Natur des (philosophischen) Eyes. Hildesheim, 1780.
[pg 428]“Bhagavad-Gîtā” v. Schlegel, Schroeder (mod.).
Boehme, Jacob, Schriften. Gesammtausgabe von Johan Georg Gichtel. 2 Bde. 1715.
Bonaventura, Opera.
Booz, Ada Mah (Dr. Adam Michael Birkholz), Die sieben heiligen Grundsäulen der Ewigkeit und Zeit. Leipzig, 1783.
“Confessio” (der Fraternität R. C.) v. “Fama.”
Dastyn, John (Ioannes Daustenius), Rosarium, Visio. Vide “Sieben-Gestirn.”
Eisenmenger, Johann Andreä, Entdecktes Judenthum. 2 Tle. Königsberg, 1711.
Eleazar, R. Abraham, R. Abrahami Eleazaris Uraltes Chymisches Werk. In II Theilen zum öffentlichen Druck befördert durch Julium Gervasium Schwartzburgicum. Erfurt, MDCCXXXV.
“Fama Fraternitatis oder Entdeckung der Bruderschafft dess löblichen Ordens dess Rosen-Creutzes, Beneben der Confession Oder Bekanntnuss derselben Fraternitet ... Sampt einem Discurs von allgemeiner Reformation der gantzen Welt.” Franckfurt am Mayn, M.DC.XV.
Fictuld, Hermann, Des ... Chymisch-Philosophischen Probier-Steins Erste Classe, in welcher der wahren und ächten Adeptorum ... Schrifften nach ihrem innerlichen Gehalt und Werth vorgestellt ... worden. Dritte Auflage. Dresden, 1784.
“Figuren der Rosenkreuzer.” (“Geheime—aus dem 16-ten und 17-ten Jahrhundert.”) Drei Hefte. Altona, 1785ff.—Titel der einzelnen Hefte: I. AVREVM SECVLVM REDIVIVVM. Henricus Madathanus, Theosophus. II. Ein güldener Tractat vom Philosophischen Steine. Von einem noch Lebenden, doch vngenanten Philosopho ... beschrieben. Anno M.DC.XXV. III. Einfältig A B C Büchlein für junge Schüler so sich taglich fleissig üben in der Schule des H. Geistes ... Von einem Bruder der Fraternitet CHRISTI des Rosenkreuzes P. F.—Auf dem Titelblatt der ersten beiden Hefte heisst es: “Aus einem alten Mscpt [pg 429] zum erstenmal ans Licht gestellt.” In jedem Heft folgt dem Text eine Reihe von farbigen Tafeln.
Flamellus, Nicolaus, Chymische Werke. In das Teutsche übersetzt von J. L. M. C. Anno MDCCLI.
Fludd, Robert, alias de Fluctibus (auch Otreb), Clavis Philosophiae et Alchymiae Fluddanae. Francofurti, MDCXXXIII.
---- Sophiae cum Moria Certamen. M DC XXIX.
---- Tractatus theologico-philosophicus in libros tres distributus, quorum I de Vita, II de Morte, III de Resurrectione. Oppenheim, 1617.
---- Schutzschrift für die Aechtheit der Rosenkreuzergesellschaft. Übersetzt von Ada Mah Booz (Dr. A. M. Birkholz). Leipzig, 1782.
Frizius, Ioachimus, Summum Bonum, quod est verum Magiae, Cabalae, Alchymiae verae Subjectum Fratrum Roseae Crucis verorum. (Frankfurt), M.DC.XXIX.
Helmont, Ioan. Baptista van, Ortus Medicinae. Ed. IV. Lugduni, M.DC.LXVII.
Henoch v. Dillmann (mod.).
Hermes v. Fleischer, Reitzenstein (mod.).
I. C. H., Des Hermes Trismegists wahrer alter Naturweg. Herausgegeben von einem ächten Freymäurer I. C. H. Leipzig, 1782.
“Kabbala Denudata seu Doctrina Hebraeorum transcendentalis et metaphysica atque theologica.” 2 Bde. Sulzbach, 1677; Frankfurt, 1684. (Herausgeber Knorr von Rosenroth.)
Khunrath, Heinrich, Amphitheatrum Sapientiae Aeternae, solius verae, Christiano-Kabalisticum, Divino-Magicum, Tertriunum, Catholicon. Hanoviae, MDCIX.
---- Tractat von den ersten Elementen. (Beygefüget: Unterricht für den Adeptengrad.) Herausgegeben von einem Verehrer der edlen Schmelzund Maurerkunst. Leipzig, 1784.
---- Wahrhafter Bericht vom philosophischen Athanor. Leipzig, 1783.
Lacinius, Janus, Praeciosa ac nobilissima artis chymiae collectanea. Norimbergae, M.D.LIIII.
---- Pretiosa Margarita novella de Thesauro, ac pretiosissimo Philosophorum Lapide. Venetiis, 1546.
[pg 430]Leade, Jane, Der Baum des Glaubens (beigebunden den “Offenbarungen, die letzten Zeiten betreffend.” Strassburg, 1807).
---- Ein Garten-Brunn gewässert durch die Ströhme der göttlichen Lustbarkeit, und hervorgrünend in mannichfaltigem Unterschiede geistlicher Pflanzen. Amsterdam, 1697-1700. 3 Tle. (L G B)
---- Offenbahrung der Offenbahrungen. Amsterdam, 1695.
Limitibus, Philoteus de, Allgemeine Abbildung der ganzen Schöpfung. Aus dem Lateinischen übersezt und mit Anmerkungen begleitet von J. J. Grienstein. Philadelphia, 1792.
---- Das Hermetische Triklinium oder drei Gespräche vom Stein der Weisen. Aus dem Lateinischen übersezt und mit Anmerkung begleitet von J. J. Grienstein. Philadelphia, 1792.
Maier, Michael, Arcana Arcanissima. (ca. 1616.)
---- Atalanta Fugiens. Oppenheimii, 1618.
---- Cantilenae intellectuales de Phoenice redivivo. Traduites en François ... par M. L. L. M. Paris, M.DCC.LVIII.
---- Symbola Aureae Mensae duodecim nationum. Francof, 1617.
---- Tripus Aureus, hoc est, tres tractatus chymici selecti. Francofurti, 1678.
Mangetus, Jo. Jacobus, Bibliotheca chemica curiosa. Genevae, M.DCC.II. 2 Bde.
“Manresa” v. mod.
Mosheim, Johann Lorenz, Versuch einer unpartheiischen und gründlichen Ketzergeschichte. Helmstaedt, 1746.
Mothe-Guyon, La Vie de Madame J. M. B. de la Mothe-Guyon, écrite par elle-même. Paris, M.DCC.XC. 3 Bde.
“Musaeum hermeticum reformatum et amplificatum, omnes sophospagyricae artis discipulos fidelissime erudiens.” Francofurti, 1749.
Mystiker, Deutsche, des XIV. Jahrhunderts, v. Pfeiffer (mod.).
Nicolai, Friedrich, Versuch über die Beschuldigungen welche dem Tempelherrenorden gemacht worden, und über dessen Geheimniss; nebst einem Anhange über das [pg 431] Entstehen der Freimaurergesellschaft. 2 Tle. Berlin und Stettin, 1782.
Otreb v. Fludd.
Paracelsus (A. Ph. Theophrastus Bombastus von Hohenheim), Werke. 4o-Ausg. Huser, Basel, 1589-90. 10 Bde. Fol.-Ausg. Strassburg, 1603 u. 1616-18. 2 Bde.
Patanjali v. mod.
Pernety, Dom Antoine-Joseph, Dictionnaire mytho-hermétique. Paris, M.DCC.LVIII.
---- Les Fables Egyptiennes et Grecques dévoilées & réduites au même principe. Paris, M.DCC.LXXXVI. 2 Bde.
Philaletha, Des Hochgelehrten Philalethae und anderer auserlesene Chymische Tractätlein ... ins Teutsche übersetzet von Johann Langen. Wienn, 1749.
Philaletha, Eugenius (Thomas Vaughan), Lumen de Lumine. Ins Teutsche übersetzet von I. R. S. M. C. Hof, 1750.
---- Magia Adamica oder das Alterthum der Magie. Amsterdam, 1704.
Pistorius, Ioannes, Artis Cabalisticae, hoc est, reconditae theologiae et philosophiae, scriptorum Tomus I. Basileae, MDXIIIC.
Platon, Werke.
Plotinus v. Kiefer (mod.).
Pordage, John (Johann Pordädsch), Göttliche und Wahre Metaphysica. Franckfurt und Leipzig, M DCC XV. 3 Bde.
---- Gründlich Philosophisch Sendschreiben, Ein, vom rechten und wahren Steine der Weissheit. Amsterdam, 1698.
---- Sophia, das ist, Die Holdseelige ewige Jungfrau der Göttlichen Weisheit. Amsterdam, 1699.
---- Theologia Mystica. Amsterdam, 1698.
---- Vier Tractätlein des Seeligen Johannes Pordädschens M. D. in Manuschriptis hinterlassen. Amsterdam, 1704.
Reuchlin, Ioannes, De Arte Cabalistica libri tres.—De Verbo Mirifico libri III. Basileae, M.D.LXI.
Riplaeus, Georgius (George Ripley), Chymische Schriften.
[pg 432]Ins Teutsche übersetzet durch Benjamin Roth-Scholtzen. Wienn. 1756.
Rulandus, Martinus, Lexicon Alchemiae. In libera Francofurtensium Repub. M D C XII.
Ruysbroeck, Johann van, v. mod.
Samkara v. Deussen (mod.).
S(chröder), Neue Alchymistische Bibliothek für den Naturkundiger unsers Jahrhunderts ausgesucht. 4 Sammlgn in 2 Bdn. Frankf. u. Leipz. 1772.
Sendivogius, Michael, Chymische Schriften. Nebst einem kurzen Vor-bericht ans Liecht gestellet durch Friedrich Roth-Scholtzen. Wienn, 1750.
“Sieben-Gestirn, Alchimistisch, Das ist, Sieben schöne und auserlesene Tractätlein vom Stein der Weisen.” Frankfurt am Main, 1756.
Sperber, Julius, Mysterium magnum. Amsterdam, 1660.
---- Tractatus, Ein Feiner, von vielerley wunderbarlichen ... Dingen. Amsterdam, 1662.
(Starck, Johann August) Anonym, Ueber die alten und neuen Mysterien. Berlin, 1782.
Svātmārām Svami v. mod.
Tauler, Joannes, Predig, fast fruchtbar zu eim recht christlichen leben. Basel, M.D.XXII.
Tausendeine Nacht v. Erzählungen (mod.).
Theatrum Chemicum, praecipuos selectorum auctorum tractatus de chemiae et lapidis philosophici antiquitate, veritate ... continens. Argentorati, M.DC.LIX-M.DC.-LXI. 6 Bde.
Valentinus, Basilius, Chymische Schriften. In drey Theile verfasset, samt einer neuen Vorrede ... von Bened. Nic. Petraeo. Leipzig, 1769.
Villars, Abbe de, Le Comte des Gabalis, ou Entretiens sur les Sciences Secrètes. Londres, M.DCC.XLII.
“Wasserstein der Weisen.” Vormahlen durch Lucas Jennis ausgegeben, nunmehro aber wiederum neu aufgelegt ... von dem F.R.C. Frankfurt und Leipzig, 1760.
Welling, Georgius, Opus mago-cabbalisticum et theosophicum. Darinnen der Ursprung, Natur, ... des Saltzes, Schwefels und Mercurii in dreyen Theilen beschrieben ... wird. Homburg vor der Höhe, 1735.
[pg 433]“Zohar” v. de Pauly (mod.).
Zosimos v. Berthelot, Hoefer (mod.).
MODERN. (From 1800 on.)
Abraham, Dr. Karl, Traum und Mythus. Leipzig und Wien, 1909. English Translation.
Adler, Dr. Alfred, Uber den nervösen Charakter. Wiesbaden, 1912. English Translation.
---- Die psychische Behandlung der Trigeminusneuralgie. Zentralbl. f. Psych., I., Heft 1/2.
---- Der psychische Hermaphroditismus in Leben und in der Neurose.—Fortschritte der Medizin, Leipzig, 1910, Heft 16.
Basile, Giambattista, Das Märchen aller Märchen oder das Pentameron. Neu bearb. von Hans Floerke. 2 Bde. München u. Leipzig, 1909.
Bastian, Adolf, Der Mensch in der Geschichte. 3 Bde. Leipzig, 1860.
Bauer, Prof. A., Chemie und Alchymie in Osterreich bis zum beginnenden XIX. Jahrhundert. Wien, 1883.
Baur, Dr. Ferdinand Christian, Die christliche Gnosis. Tübingen, 1835.
Berthelot, Marcellin, Collection des anciens Alchimistes Grecs, texte et traduction. Avec la collaboration de Ch.-M. Ruello. Paris, 1887 à 1888. 3 vols.
---- Introduction à l'Etude de la Chimie des anciens et du moyen-âge. Paris, 1889.
---- Les Origines de l'Alchimie. Paris, 1885.
---- Die Chemie im Altertum und im Mittelalter. Ubertragen von Emma Kalliwoda. Mit Anmerkungen von Dr. Franz Strunz. Leipzig und Wien, 1909.
Besetzny, Dr. Emil, Die Sphinx. Freimaur. Taschenbuch. Wien, 1873.
Bischoff, Dr. Erich, Die Kabbalah. Leipzig, 1903.
Blau, Dr. Ludwig, Das altjüdische Zauberwesen. Strassburg i. E., 1898.
Boas, Franz, Indianische Sagen von der Nord-Pacifischen Küste Amerikas. Berlin, 1895.
Bousset, Dr. Wilhelm, Hauptprobleme der Gnosis. Göttingen, 1907.
[pg 434]Brabbée, Gustav, Sub Rosa. Vertrauliche Mitteilungen aus dem maurerischen Leben unserer Grossväter. Wien, 1879.
Brandeis, J., Sippurim. 2 Aufl. Prag, 1889.
Brandt, Wilhelm, Mandäische Schriften. Göttingen, 1893.
Brugsch, Heinrich, Religion und Mythologie der alten Agypter. 2. verm. Ausg. Leipzig, 1891.
Buhle, Johann Gottlieb, Über den Ursprung und die vornehmsten Schicksale der Orden der Rosenkreuzer und Freymaurer Göttingen, 1804.
Comenius-Gesellschaft, Monatshefte der C.-G. für Kultur und Geistesleben. Herausgegeben von Ludwig Keller (Berlin). Jena.
Creuzer, Dr. Friedrich, Symbolik und Mythologie der alten Völker. 2. Aufl. 6 Bde. Leipzig und Darmstadt, 1819ff.
Deussen, Dr. Paul, Allgemeine Geschichte der Philosophie, Leipzig.
---- Sechzig Upanishad's des Veda. 2. Aufl. Leipzig, 1905.
---- Das System des Vedânta. Nach den Brahma-Sûtra's des Bâdarâyana und dem Kommentare des Çankara über dieselben. 2. Aufl. Leipzig, 1906.
---- Die Sûtra's des Vedânta ... nebst dem vollständigen Commentare des Çankara. Leipzig, 1887.
Dieterich, Albrecht, Mutter Erde. Leipzig, 1905.
Dillmann, Dr. A., Das Buch Henoch. Leipzig, 1853.
Dulaure, Jacques-Antoine, Die Zeugung in Glauben, Sitten und Bräuchen der Völker. Verdeutscht und ergänzt von Friedrich S. Krauss und Karl Reiskel. Leipzig, 1909.
Ehrenreich, Paul, Die allgemeine Mythologie und ihre ethnologischen Grundlagen. Leipzig, 1910.
Ennemoser, Dr. Joseph, Geschichte der Magie. Leipzig, 1844.
Erman, Adolf, Die Agyptische Religion. Berlin, 1905.
“Erzählungen aus den Tausend und ein Nächten,” Die. Ausgabe Felix Paul Greve. Leipzig, MDCCCCVII-MDCCCCVIII. 12 Bde.
Ferenczy, Dr. Sándor, Introjektion und Übertragung. Jb. ps. F. I. 2. English Translation.
[pg 435]---- Symbolische Darstellung des Lust-und Realitätsprinzips im Oedipus-Mythos. Imago, I. 3.
Ferrero, Guillaume, Les Lois psychologiques du Symbolisme. Paris, 1895.
Fichte, Johann Gottlieb, Die Anweisung zum seeligen Leben. Berlin, 1806.
Findel, J. G., Geschichte der Freimaurerei. 3. Aufl. Leipzig, 1870.
Fischer, Robert, Erläuterung der Katechismen der Joh.-Freimaurerei. I-IV.
Fleischer, Prof. Dr. H. L., Hermes Trismegistus an die menschliche Seele. Leipzig, 1870.
Flournoy, Th., Des Indes à la Planète Mars. 4. éd. Paris.
Franck, Ad., La Kabbale. Paris, 1892.
Freimark, Hans, Moderne Theosophen und ihre Theosophie. Leipz., 1912.
---- Okkultismus und Sexualität. Leipzig, 1909.
---- Okkultistische Bewegung, Die. Leipzig, 1912.
Freud, Prof. Dr. Sigmund, Drei Abhandlungen zur Sexualtheorie. Leipzig und Wien, 1905. English Translation.
---- Dynamik der Ubertragung, Zur. Zentralbl. f. Psych. II. 4.
---- Formulierungen über die zwei Prinzipien des psychischen Geschehens. Jb. ps. F. III. 1.
---- Psychopathologie des Alltagslebens, Zur. 3. Aufl. Berlin, 1910. English Translation.
---- Sammlung kleiner Schriften zur Neurosenlehre. 2 Bde. Leipzig und Wien, 1906, 1909.
---- Traumdeutung, Die 3. Aufl. Leipzig und Wien, 1911. English Translation.
---- Wahn, Der, und die Träume in W. Jensens “Gradiva.” Leipzig und Wien, 1907. English Translation.
Frobenius, Leo, Das Zeitalter des Sonnengottes. I. Bd. Berlin, 1904.
Furtmüller, Dr. Karl, Psychoanalyse und Ethik. München, 1912.
Garbe, Richard, Die Sāmkhya-Philosophie. Leipzig, 1894.
---- Sāmkhya und Yoga. Grundriss der Indo-Arischen [pg 436] Philologie, herausgegeben von Georg Bühler, III. 4. Strassburg, 1896.
Gneiting, J. M. (J. Krebs), Maurerische Mitteilungen. 4 Bändchen. Stuttgart, 1831-1833.
Goldziher, Ignaz, Der Mythus bei den Hebräern. Leipzig, 1876.
Görres, J., Die christliche Mystik. 4 Bde. Regensburg, 1836-1842.
Grimm, Brüder, Deutsche Sagen (D S).
---- Kinder- und Hausmärchen (KHM).
---- Jacob, Deutsche Mythologie. 4. Ausg., von Elard Hugo Meyer. 3 Bde. Gütersloh, 1876-1878.
Haltrich, Josef, Deutsche Volksmärchen aus dem Sachsenlande in Siebenbürgen. 4. Aufl. Wien, Hermannstadt, 1885. (Siebenbg.-deutsche Volksbücher, Bd. II.)
Hartmann, Dr. Franz, Secret Symbols of the Rosicrucians. Boston, 1888. (Eine mangelhafte englische Wiedergabe des deutschen Werkes: “Geheime Figuren der Rosenkreuzer.”)
Havelock Ellis, Die Welt der Träume. Deutsche Ausgabe von Dr. Hans Kurella. Würzburg, 1911.
(Hitchcock Ethan Allen) Anonym, The Story of the Red Book of Appin. (Als Vervollständigung dazu:) Appendix to the Story ... (Beides:) New York, 1863.
---- Remarks upon Alchemy and the Alchemists. Boston, 1857. (HA)
---- Swedenborg, a Hermetic Philosopher. Being a sequel to “Remarks on Alchemy and the Alchemists.” New York, 1858.
---- Das rote Buch von Appin. Übertr. von Sir Galahad. Leipzig, 1910.
Hoefer, Ferdinand, Histoire de la Chimie. 2 vols. Paris, 1842-1844.
Höhler, Wilhelm, Hermetische Philosophie und Freimaurerei. Ludwigshafen am Rhein, 1905.
Hossbach, Wilhelm, Johann Valentin Andreä und sein Zeitalter. Berlin, 1819.
Horst, Georg Conrad, Dämonomagie, oder Geschichte des Glaubens an Zauberei. 2 Tle. Frankfurt a. M., 1818.
---- Deuteroskopie. 2 Bdchen. Frankfurt a. M., 1830.
[pg 437]---- Zauber-Bibliothek. 6 Bde. Mainz, 1821 ff.
Horten, M., Mystische Texte aus dem Islam. Drei Gedichte des Arabi 1240. Kleine Texte f. Vorlesgn. u. Übgn., herausg. von Hans Lietzmann, Nr. 105. Bonn, 1912.
“Imago,” Zeitschrift für Anwendung der Psychoanalyse auf mund Freud. Wien, 1912f. See Psychoanalytic Review.
Inman, Thomas M. D., Ancient Pagan and Modern Christian Symbolism. 4. ed. New York, 1884.
Janet, Pierre, L'Automatisme Psychologique. Paris, 1889.
---- Les Névroses. Paris, 1910.
“Jahrbuch für psychoanalytische und psychopathologische Forschungen.” Herausgegeben von Prof. Dr. E. Bleuler und Prof. Dr. S. Freud. Leipzig und Wien, 1909ff. (Jb. ps. F.) See Psychoanalytic Review.
Jeremias, Alfred, Alte Testament, Das, im Lichte des Alten Orients. 2. Aufl. Leipzig, 1906.
---- Babylonisch-assyrischen Vorstellungen vom Leben nach dem Tode, Die. Leipzig, 1887.
Jodl, Friedrich, Geschichte der Ethik. 2 Bde. 2. Aufl. Stuttgart und Berlin, 1906, 1912.
Jung, Dr. C. G., Bedeutung des Vaters für das Schicksal des Einzelnen, Die. Jb. ps. F. I. 2. English Translation.
---- Konflikte der kindlichen Seele, Über. Jb. ps. F. II. 1. English Translation.
---- Psychologie und Pathologie sogenannter occulter Phänomene, Zur. Leipzig, 1902. English Translation.
---- Wandlungen und Symbole der Libido. Beiträge zur Entwicklungsgeschichte des Denkens. Jb. ps. F. III.-IV. English Translation.
Katsch, Dr. Ferdinand, Die Entstehung und der wahre Endzweck der Freimaurerei. Berlin, 1897.
Keller, Dr. Ludwig, Anfänge der Renaissance, Die, und die Kultgesellschaften des Humanismus im XIII. und XIV. Jahrhundert. Leipzig und Jena, 1903.
---- Bibel, Winkelmass und Zirkel. Jena, 1910.
---- Geistigen Grundlagen der Freimaurerei, Die, und das öffentliche Leben. Jena, 1911.
Keller, Dr. Ludwig, Geschichte der Bauhütten und der Hüttengeheimnisse, Zur. Leipzig und Jena, 1898.
[pg 438]---- Grossloge Indissolubilis, Die, und andere Grosslogensysteme des 16., 17. und 18. Jahrhunderts. Jena, 1908.
---- Heiligen Zahlen, Die, und die Symbolik der Katakomben. Leipzig und Jena, 1906.
---- Idee der Humanität, Die, und die Comenius-Gesellschaft. Jena, 1908.
---- Italienischen Akademien des 18. Jahrhunderts, Die, und die Anfänge des Maurerbundes in den romanischen und den nordischen Ländern. Leipzig und Jena, 1905.
---- Latomien und Loggien in alter Zeit. Leipzig und Jena, 1906.
---- Römische Akademie, Die, und die altchristlichen Katakomben im Zeitalter der Renaissance. Leipzig und Jena, 1899.
---- Sozietäten des Humanismus und die Sprachgesellschaften, Die. Jena, 1909.
---- Tempelherren, Die, und die Freimaurer. Leipzig und Jena, 1905.
Kernning, J. (J. Krebs), Schlüssel zur Geisterwelt oder die Kunst des Lebens. Neue Auflage. Stuttgart, 1855.
Kiefer, Otto: Plotin, Enneaden. In Auswahl. 2 Bde. Jena u. Leipz., 1905.
Kiesewetter, Carl, Die Geheimwissenschaften. Leipzig, 1895.
Kleinpaul, Dr. Rudolf, Das Leben der Sprache und ihre Weltstellung. 3 Bde. Leipzig, 1893.
---- Die Lebendigen und die Toten in Volksglauben, Religion und Sage. Leipzig, 1898.
“Kloster” v. Scheible.
Knight, Richard Payne, The symbolical Language of ancient Art. New ed. New York, 1892.
---- Le Culte de Priape et ses Rapports avec la Théologie mystique des Anciens ... Traduits de l'anglais par E. W. Bruxelles, 1883.
Kopp, Hermann, Die Alchemie in älterer und neuerer Zeit. 2 Tle. Heidelberg, 1886.
---- Geschichte der Chemie. 4 Tle. Braunschweig, 1843-1847.
---- Beiträge zur. 3 Stücke. Braunschweig, 1869 und 1875.
Krause, Karl Christian Friedrich, Die drei ältesten Kunsturkunden [pg 439] der Freimaurerbrüderschaft. 2 (4) Bde. Dresden, 1820-1821.
Krauss, Dr. Friedrich S. Jahrbücher für folkloristische Erhebungen und Forschungen zur Entwicklungsgeschichte der geschlechtlichen Moral. Bisher 9 Bände. Leipzig.
Kuhn, Adalbert, Die Herabkunft des Feuers und des Göttertranks. Berlin, 1859.
Laistner, Ludwig, Das Rätsel der Sphinx. 2 Bde. Berlin, 1889.
Lehmann, Dr. Alfred, Aberglaube und Zauberei. Deutsche Ausg. v. Dr. Petersen. Stuttgart, 1898.
Lenning, C. (Hesse) und Fr(iedrich) M(ossdorf), Encyklopädie der Freimaurerei. III. Auflage = Allgemeines Handbuch der Freimaurerei. 2 Bde. Leipzig, 1900-1901.
Lessmann, Heinrich, Aufgaben und Ziele der vergleichenden Mythenforschung. Leipzig, 1908.
Lévi, Eliphas, Histoire de la Magie. Nouvelle éd. Paris, 1892.
Lipps, G. F., Mythenbildung und Erkenntnis, Leipzig und Berlin, 1907.
Lisco, D. Friedrich Gustav, Die Heilslehre der Theologia deutsch. Stuttgart, 1857.
Lorenz, Dr. Emil, Das Titanen-Motiv in der allgemeinen Mythologie. Imago, II. 1.
Mackenzie, Kenneth R.H., The Royal Masonic Cyclopaedia. London, 1877.
Maeder, Dr. A., Über die Funktion des Traumes. Jb. ps. F. IV. 2. English Translation.
Maimon, Salomon, Lebensgeschichte. Herausg. von Dr. Jakob Fromer. München, 1911.
Mannhardt, Wilhelm, Germanische Mythen. 2 Bde. Berlin, 1858.
“Manresa” oder die geistlichen Übungen des heiligen Ignatius. Nach dem Französischen, von Franz A. Schmid. 6. Aufl. Regensburg, 1903.
Marchand, R. F., Über die Alchemie. Halle, 1847.
Müller, Dr. Friedrich, Siebenbürgische Sagen. 2. Aufl. Wien, Hermannstadt, 1885. (Siebenbg.-deutsche Volksbücher, Bd. I.)
[pg 440]---- Karl Otfried, Prolegomena einer wissenschaftlichen Mythologie. Göttingen, 1825.
Nettelbladt, C. C. F. W. Freih. von, Geschichte der freimaurerischen Systeme. Berlin, 1879.
Nietzsche, Werke. Leipzig.
Nork, F., Mythologie der Volkssagen und Volksmärchen. Stuttgart, 1848. (Kloster, Bd. IX.)
---- Sitten und Gebräuche der Deutschen und ihrer Nachbarvölker, Die. Stuttgart, 1849. (Kloster, Bd. XII.)
Patanjali, Yoga-Sutra. Translation with introduction, appendix, and notes by Manilal Nabubhai Dvivedi. Bombay, 1890.
Papus (Dr. Gérard Encausse), Traité élémentaire de Magie Pratique. Paris, 1906.
Pauly, Jean de, Sepher ha-Zohar (Le Livre de la Splendeur). Publié par les soins de Emile Lafuma-Giraud. Paris, 1906ff. 6 (7) Bde.
Pfeiffer, Franz, Deutsche Mystiker des vierzehnten Jahrhunderts. 2 Bde. Leipzig, 1845, 1857.
---- Theologia deutsch. 2. Aufl. Stuttgart, 1855.
Pfister, Dr. Oskar, Die Frömmigkeit des Grafen Ludwig von Zinzendorf. Leipzig und Wien, 1910.
Poisson, Albert, Théories et Symboles des Alchimistes. Paris, 1891.
Prasád, Ráma, Nature's Finer Forces. London, 1890.
Rank, Dr. Otto, Inzest-Motiv in Dichtung und Sage, Das. Leipzig und Wien, 1912.
---- Künstler, Der. Wien, 1907.
---- Mythus von der Geburt des Helden, Der. Leipzig und Wien, 1909. English Translation.
---- Lohengrinsage, Die. Leipzig und Wien, 1911.
---- Symbolschichtung im Wecktraum, Die, und ihre Wiederkehr im mythischen Denken. Jb. ps. F. IV. 1.
---- Völkerpsychologische Parallelen zu den infantilen Sexualtheorien. Zentralbl. f. Psych. II. 7-8.
Reitzenstein, R., Hellenistischen Mysterienreligionen, Die. Leipzig, 1910.
---- Poimandres. Leipzig, 1904.
Riklin, Dr. Franz, Wunscherfüllung und Symbolik im Märchen. Leipzig und Wien, 1908. English Translation.
[pg 441]---- (Vorträge). Zentralbl. f. Psychoanalyse III. 2., pag. 103ff., 113ft.
Roscher, W.H., Ausführliches Lexikon der Griechischen und Römischen Mythologie. Leipzig, 1884 ff.
Ruysbroeck, Johann van, Drei Schriften. Aus dem Vlämischen von Franz A. Lambert. Leipzig.
Scheible, J., Das Kloster. Meist aus der ältern deutschen Volks-, Wunder-, Curiositäten-, und vorzugsweise komischen Literatur. 12 Bde. Stuttgart, 1845-1849.
Scherner, R.A., Das Leben des Traums. Berlin, 1861.
Schiffmann, G.A., Die Freimaurerei in Frankreich in der ersten Hälfte des XVIII. Jahrhunderts. Leipzig, 1881.
Schlegel, Aug. Guil. a, Bhagavad-Gita id est Thespesion Melos ... Editio altera, cura Christiani Lasseni. Bonnae, MDCCCXLVI.
Schmieder, Karl Christoph, Geschichte der Alchemie Halle, 1832.
Schmidt, Richard, Fakire und Fakirtum im alten und modernen Indien. Berlin, 1908.
Schneider, Hermann, Kultur und Denken der alten Agypter. Leipzig, 1907.
Schopenhauer, Werke.
Schroeder, Leopold von, Bhagavad-Gita. Des Erhabenen Sang. Jena, 1912.
Schubert, Dr. G.H. von, Die Symbolik des Traumes. 3. Aufl. Leipzig, 1840.
Silberer, Herbert, Charakteristik des lekanomantischen Schauens, Zur. Zentralbl. f. Psych. III. 2-3.
---- Kategorien der Symbolik, Von den. Zentralbl. f. Psych. II. 4.
---- Lekanomantische Versuche. Zentralbl. f. Psych. II. 7-10.
---- Mantik und Psychanalyse. Zentralbl. f. Psych. II. 2.
---- Phantasie und Mythos. Vornehmlich vorn Gesichtspunkte der funktionalen Kategorie aus betrachtet. Jb. ps. F. II. 2.
---- Prinzipielle Anregung, Eine. Jb. ps. F. IV. 2.
---- Spermatozoenträume, Zur Frage der. Jb. ps. F. IV. 2.
---- Symbolbildung. Jb. ps. F. III. 2., IV. 2.
[pg 442]---- Symbolik des Erwachens und Schwellensymbolik überhaupt. Jb. ps. F. III. 2.
Soldan, Geschichte der Hexenprozesse. Neu bearbeitet von Dr. Heinrich Heppe. 2 Bde. Stuttgart, 1880.
Spielrein, Dr. Sabina, Über den psychologischen Inhalt eines Falles von Schizophrenie (Dementia praecox). Jb. ps. F. III. 1.
---- Die Destruktion als Ursache des Werdens. Jb. ps. F. IV. 1.
Starcke, Dr. C. N., Freimaurerei als Lebenskunst. Berlin, 1911.
Staudenmaier, Dr. Ludwig, Die Magie als experimentelle Naturwissenschaft. Leipzig, 1912.
Stekel, Dr. Wilhelm, Nervöse Angstzustände und ihre Behandlung. 2. Aufl. Berlin und Wien, 1912.
---- Sprache des Traumes, Die. Wiesbaden, 1911.
---- Traumdeutung, Fortschritte in der. Zentralbl. f. Psych. III.
---- Träume der Dichter, Die. Wiesbaden, 1912.
Strunz, Dr. Franz, Naturbetrachtung und Naturerkenntnis im Altertum. Hamburg und Leipzig, 1904.
---- Theophrastus Paracelsus. Jena, 1903.
Stucken, Eduard, Astralmythen. Religionsgeschichtliche Untersuchungen. Leipzig, 1907. (S A M)
Svātmārām Svāmi, Hatha-Yoga Pradīpikā. Translated by Shrinivās Iyāngār. Published by Tookaram Tatya. Bombay, 1885.
(Wirth, Oswald) Anonym, Le Livre de l'Apprenti. Nouv. éd. Publié par la L. Travail & Vrais Amis Fidèles. Paris, 1898.
---- Le Symbolisme Hermétique dans ses Rapports avec la Franc-Maçonnerie. Paris, 1909. (W S H)
Wundt, Wilhelm, Völkerpsychologie (Mythus und Religion). 3 Tle. Leipzig, 1910 (1. Teil, 2. Aufl.), 1906, 1909. English Translation.
Zeitschrift für ärztliche Psychoanalyse, Internationale. Herausg. von Prof. Dr. Sigmund Freud. Leipzig und Wien, 1913. See Psychoanalytic Review.
Zentralblatt für Psychoanalyse. Bd. I-II, herausg. von. Prof. Dr. Freud. Bd. IIIf. von Dr. Wilhelm Stekel.
[pg 443]Wiesbaden, 1910ff. (Zb. f. Ps.) See Psychoanalytic Review.
Note. The works of Freud, Adler, Jung, Rank, and Ricklin, are to be found in English Translations. See Psychoanalytic Review, N.Y., Nervous and Mental Disease Monograph Series and lists, Moffat, Yard & Co., N. Y.