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.

574. Witches easily change themselves into horses, therefore the nail-marks of the horseshoe may be seen upon their hands. The devil rides on witch-horses, priests’ cooks are changed after death into horses, etc. Negelein, Zeitschrift des Vereines für Volkskunde, XI, p. 406.

575. Just so does the mythical ancient king Tahmuraht ride upon Ahriman, the devil.

576. The she-asses and their foals might belong to the Christian sun myth, because the Zodiacal sign Cancer (Summer solstice) was designated in antiquity as an ass and its young. (Compare Robertson: “Evangelical Myths,” p. 19.)

577. Also a centaur.

578. Compare the exhaustive presentation of this theme in Jähn’s “Ross und Reiter.”

579. Sleipnir is eight-footed.

580. Negelein: Ibid., p. 412.

581. Negelein: Ibid., p. 419.

582. I have since learned of a second exactly similar case.

583. Come, O Dionysus, in thy temple of Elis, come with the Graces into thy holy temple: come in sacred frenzy with the bull’s foot.

584. Preller: “Griech. Mythologie,” I, I, p. 432.

585. See further examples in Aigremont: “Fuss- und Schuhsymbolik.”

586. Aigremont: Ibid., p. 17.

587. Negelein: Ibid., p. 386.

588. Ample proofs of the Centaurs as wind gods are to be found in E. H. Meyer: “Indogermanische Mythen,” p. 447.

589. This is an especial motive, which must have something typical in it. My patient (“Psychology of Dementia Praecox,” p. 165) also declared that her horses had “half-moons” under their skin, like “little curls.” In the songs of Rudra of the Rigveda, of the boar Rudra it is said that his hair was “wound up in the shape of shells.” Indra’s body is covered with eyes.

590. This change results from a world catastrophe. In mythology the verdure and the upward striving of the tree of life signify also the turning-point in the succession of the ages.

591. Therefore the lion was killed by Samson, who later harvested the honey from the body. The end of summer is the plenteousness of the autumn. It is a close parallel to the sacrificium Mithriacum. For Samson, see Steinthal: “Die Sage von Simson,” Zeitschrift für Völkerpsych., Vol. II.

592. The present time is indicated by the head of the lion—because his condition is strong and impetuous.

593. Time is thought by the wickedest people to be a divinity who deprives willing people of essential being; by good men it is considered to be the Cause of the things of the world, but to the wisest and best it does not seem time, but God.

594. Philo: “In Genesim,” I, 100. (Cited by Cumont: “Textes et Monuments,” I, p. 82.)