Part 6 of 6
CHAPTER 7
1. A direct unconstrained expression of sexuality is a natural occurrence and as such neither unbeautiful nor repulsive. The "moral" repression makes sexuality on one side dirty and hypocritical, on the other shameless and obtrusive.
2. Compare what is said below concerning the motive of fettering.
3. The sacrilegious assault of Horus upon Isis, at which Plutarch ("De Isis et Osiris") stands aghast; he expresses himself as follows concerning it. " But if any one wishes to assume and maintain that all this has really happened and taken place with respect to blessed and imperishable nature, which for the most part is considered as corresponding to the divine; then, to speak in the words of Aeschylus, ' he must spit out and clean his mouth.'" From this sentence one can form a conception of how the well-intentioned people of ancient society may have condemned the Christian point of view, first the hanged God, then the management of the family, the " foundation " of the state. The psychologist is not surprised.
4. Compare the typical fate of Theseus and Peirithoos.
5. Compare the example given for that in Aigremont: "Fuss- und Schuhsymbolik." Also Part I of this book; the foot of the sun in an Armenian folk prayer. Also de Gubernatis: "Die Tiere in der Indo-Germanischen Mythologie," Vol. I, p. 220 ff.
6. Rohde: "Psyche."
7. Porphyrius ("De antro nympharum." Quoted by Dieterich: "Mithraslit.," p. 63) says that according to the Mithraic doctrine the souls which pass away at birth are destined for winds, because these souls had taken the breath of the wind into custody and therefore had a similar nature:
-- (The souls departing at birth and becoming separated, probably become winds because of inhaling their breath and becoming the same substance).
8. In the Mithraic liturgy the generating breath of the spirit comes from the sun, probably "from the tube of the sun" (see Part I). Corresponding to this idea, in the Rigveda the sun is called the One-footed. Compare with that the Armenian prayer, for the sun to allow its foot to rest upon the face of the suppliant (Abeghian: "Der armenische Volksglaube," 1899, p. 41).
9. Firmicus Maternus (Mathes., I, 5, 9): " Cui (animo) descensus per orbem solis tribuitur, per orbem vero lunae praeparatur ascensus " (For which soul a descent through the disc of the sun is devised, but the ascent is prepared through the disc of the moon). Lydus (" De mens.," IV, 3) tells us that the hierophant Praetextatus has said that Janus despatches the diviner souls to the lunar fields:
. Epiphanius (Haeres LXVI, 52):
. Quoted by Cumont: "Textes et Monuments," I, I, p. 40. In exotic myths it is the same with the moon. Frobenius: Ibid., p. 352 ff.
10. "The Light of Asia, or The Great Renunciation" (Mahabhinish-kramana).
11. One sees upon corresponding representations how the elephant presses into Maya's head with its trunk.
12. Rank: "The Myth of the Birth of the Hero," translated by W. White.
13. The speedy dying of the mother or the separation from the mother belongs to the myth of the hero. In the myth of the swan maiden which Rank has analyzed very beautifully, there is the wish-fulfilling thought, that the swan maiden can fly away again after the birth of the child, because she has then fulfilled her purpose. Man needs the mother only for rebirth.
14. Indian word for the rustle of the wind in the trees.
15. Means sound of the waves.
16. An introjection of the object into the subject in the sense of Ferenczi, the "gegenwurf" or "widerwurf" (Objektum) of the mystics Eckart and Bohme.
17. Karl Joel ("Seele und Welt," Jena 1912) says (p. 153): "Life does not diminish in artists and prophets, but is enhanced. They are the leaders into the lost Paradise, which now for the first time becomes Paradise through rediscovery. It is no more the old dull unity of life towards which the artist strives and leads, it is the sentient reunion, not the empty but the full unity, not the unity of indifference but the unity of difference." "All life is the raising of the equilibrium and the pulling backwards into equilibrium. Such a return do we find in religion and art."
18. By the primal experience must be understood that first human differentiation between subject and object, that first conscious placing of object, which is not psychologically conceivable without the presupposition of an inner division of the animal "man" from himself, by which precisely is he separated from nature which is at one with itself.
19. Crevecoeur: "Voyage dans la Haute Pensylvanie," I, 362.
20. The dragons of the Greek (and Swiss) legends live in or near springs or other waters of which they are often the guardians.
21. Compare the discussion above about the encircling and devouring motive. Water as a hindrance in dreams seems to refer to the mother, longing for the mother instead of positive work. The crossing of water -- overcoming of the resistance; that is to say the mother, as a symbol of the longing for inactivity like death or sleep.
22. Compare also the Attic custom of stuffing a bull in spring, the customs of the Lupercalia, Saturnalia, etc. I have devoted to this motive a separate investigation, therefore I forego further proof.
23. In the Gilgamesh epic, it is directly said that it is immortality which the hero goes to obtain.
24. Sepp: "Das Heidentum und dessen Bedeutung fur das Christentum," Vol. Ill, 82.
25. Compare the symbolism of the arrow above.
26. This thought is generally organized in the doctrine of pre-existence. Thus in any case man is his own generator, immortal and a hero, whereby the highest wishes are fulfilled.
27. Frazer: "Golden Bough," IV, 297.
28. "Thou seekest the heaviest burden, there findest thou thyself " (Nietzsche: "Zarathustra ").
29. It is an unvarying peculiarity, so to speak, that in the whale-dragon myth, the hero is very hungry in the belly of the monster and begins to cut off pieces from the animal, so as to feed himself. He is in the nourishing mother "in the presexual stage." His next act, in order to free himself, is to make a fire. In a myth of the Eskimos of the Behring Straits, the hero finds a woman in the whale's belly, the soul of the animal, which is feminine (Ibid, p. 85). (Compare Frobenius: Ibid, passim.)
30. The carrying of the tree played an important part, as is evident from a note in Strabo X, in the cult of Dionysus and Ceres (Demeter).
31.. A text on the Pyramids, which treats of the arrival of the dead Pharaoh in Heaven, depicts how Pharaoh takes possession of the gods in order to assimilate their divine nature, and to become the lord of the gods: "His servants have imprisoned the gods with a chain, they have taken them and dragged them away, they have bound them, they have cut their throats, and taken out their entrails, they have dismembered them and cooked them in hot vessels. And the king consumed their force and ate their souls. The great gods form his breakfast, the medium gods his dinner, the little gods his supper -- the king consumes everything that comes in his way. Greedily he devours everything and his magic power becomes greater than all magic power. He becomes the heir of the power, he becomes greater than all heirs, he becomes the lord of heaven, he eats all crowns and all bracelets, he eats the wisdom of every god, etc." (Wiedemann: "Der alte Orient," II, 2, 1900, p. 18). This impossible food, this "Bulimic," strikingly depicts the sexual libido in regression to the presexual material, where the mother (the gods) is not the object of sex but of hunger.
32. The sacramental sacrifice of Dionysus-Zagreus and the eating of the sacrificial meat produced the "
" the resurrection of the god, as plainly appears from the Cretan fragments of the Euripides' quoted by Dieterich (Ibid., p. 105):
(Living a blameless life whereby I became an initiate of the
Idaean Zeus, I celebrated the carnivorous banquet of Zagreus,
the wandering herdsman of the night.)
The mystics took the god into themselves by eating the uncooked meat of the sacrificial animal.
33. Richter: 14, 14.
34. Orphic Hymn, 46. Compare Roscher: "Lexicon," sect, on Iakchos.
35. A close parallel to this is the Japanese myth of Izanagi, who, following his dead spouse into the underworld, implored her to return. She is ready, but beseeches him, "Do not look at me." Izanagi produces light with his reed, that is to say, with a masculine piece of wood (the fire-boring Phallus), and thus loses his spouse. (Frobenius: Ibid., p. 343.) Mother must be put in the place of spouse. Instead of the mother, the hero produces fire; Hiawatha, maize; Odin, Runes, when he in torment hung on the tree.
36. Quoted from De Jong: "Das antike Mysterienwesen." Leiden 1910, p. 22.
37. A son-lover from the Demeter myth is lasion, who embraces Demeter upon a thrice-ploughed cornfield. (Bridal couch in the pasture.) For that lasion was struck by lightning by Zeus (Ovid: "Metam.," IX).
38. See Cumont: "Textes et Monuments," I, p. 56.
39. "Mithraslit.," p. 123.
40. For example upon a Campana relief in Lovatelli ("Antichi monumenti," Roma, 1889, I, IV, Fig. 5). Likewise the Veronese Priapus has a basket filled with phalli.
41. Compare Grimm: II, IV, p. 899: Either by the caressing or kissing of a dragon or a snake, the fearful animal was changed into a beautiful woman whom the hero wins in this way.
42. The mother, the earth, is the distributor of nourishment. The mother in presexual material has this meaning. Therefore St. Dominicus was nourished from the breasts of the mother of God. The sun wife, Namaqua, consists of bacon. Compare with this the megalomanic ideas of my patient, who asserted: "I am Germania and Helvetia made exclusively from 'sweet butter'" ("Psychology of Dementia Praecox").
43. Compare the ideas of Nietzsche: "Piercing into one's own pit," etc. In a prayer to Hermes in a London papyrus it is said:
(Come to me, Lord Hermes, as the foetus into the womb of the mother). Kenyon: "Greek Papyrus in the British Museum," 1893, p. 116; Pap. CXXII, Z. 2 ff . Cited by Dieterich: Ibid., p. 97.
44. Compare De Jong: Ibid., p. 22.
45. The typical grain god of antiquity was Adonis, whose death and resurrection was celebrated annually. He was the son-lover of the mother, for the grain is the son and fructifier of the womb of the earth as Robertson very correctly remarks ("Evangelical Myths," p. 36).
46. De Jong: Ibid., p. 14.
47. Faust:
"There whirls the press, like clouds on clouds unfolding,
Then with stretched arm swing high the key thou'rt holding!"
48. As an example among many, I mention here the Polynesian Rata myth cited by Frobenius: Ibid., pp. 64-66: "With a favorable wind the boat was sailing easily away over the Ocean, when Nganaoa called out one day: 'O Rata, here is a fearful enemy who rises up from the Ocean! ' It was an open mussel of huge dimensions. One shell was in front of the boat, the other behind it, and the vessel was directly between. The next moment the horrible mussel would have clapped its shells together and ground the boat and occupants to pieces in its grip. But Nganaoa was prepared for this possibility. He grasped his long spear and quickly plunged it into the belly of the animal so that the creature, instead of snapping together, at once sank back to the bottom of the sea. After they had escaped from this danger they continued on their way. But after a while the voice of the always watchful Nganaoa was again to be heard. 'O Rata, once more a terrible enemy rushes upwards from the depths of the ocean.' This time it was a mighty octopus, whose gigantic tentacles already surrounded the boat, in order to destroy it. At this critical moment, Nganaoa seized his spear, and plunged it into the head of the octopus. The tentacles sank away limp and the dead monster rose to the surface of the water. Once more they continued on their journey, but a yet greater danger awaited them. One day the valiant Nganaoa called out, 'O Rata, here is a great whale!' The huge jaws were wide open, the lower jaw was already under the boat, and the upper one over it. One moment more and the whale would have devoured them. Now Nganaoa 'the dragon slayer' broke his spear into two parts, and at the moment when the whale was about to devour them, he stuck the two pieces into the jaws of the foe so that he could not close his jaws. Nganaoa quickly sprang into the jaws of the great whale (devouring of the hero) and looked into its belly, and what did he see? There sat both his parents, his father, Tairitokerau, and his mother, Vaiaroa, who had been gulped down into the depths of this monster. The oracle has come true. The voyage has come to its end. Great was the joy of the parents of Nganaoa when they saw their son. They were convinced that their freedom was at hand. And Nganaoa resolved upon revenge. He took one of the two pieces from the jaws of the animal -- one was enough to make it impossible for the whale to close his jaws and so keep a passage free for Nganaoa and his parents. He broke this part of the spear in two, in order to use them as wood to produce fire by rubbing. He commanded his father to hold one firmly below, while he himself managed the upper one, until the fire began to glimmer (production of fire). Now when he blew this into flames, he hastened to heat the fatty part (heart) of the belly with the fire. The monster, writhing with pain, sought help swimming to the nearest land (journey in the sea). As soon as he reached the sand-bank (land) father, mother and son walked onto the land through the open jaws of the dying whale (slipping out of the hero)."
49. In the New Zealand Maui myth (quoted by Frobenius: Ibid., p. 66 ff.) the monster to be conquered is the grandmother Hine-nui-te-po. Maui, the hero, says to the birds who assist him: "My little friends, now when I creep into the jaws of the old woman, you must not laugh, but when I have been in and come out again, from her mouth, then you may greet me with jubilant laughter." Then Maui actually creeps into the mouth of the sleeping old woman.
50. Published and prepared by Julius v. Negelein, in " Relig. Geschichte." Vers. u. Vorarb. von Dieterich und Wunsch, Vol. XI. Giessen 1912.
51. Quoted, J. v. Negelein: " Der Traumschlussel des Jagaddeva," p. 256.
52. The pine-tree speaks the significant word, "Minne-wawa!"
53. In a fairy tale, the bird conies to the tree which grows upon the grave of the mother in order to give help.
54. Roscher: s. "Picus," Sp. 2494, 62. Probably a symbol of rebirth.
55. The father of Picus is called Sterculus or Sterculius, a name which is clearly derived from stercus = excrementum; he is also said to be the devisor of manure. The primitive creator who also created the mother did so in the manner of infantile creation, which we have previously learned. The supreme god laid an egg, his mother, from which he was again produced -- this is an analogous train of thought.
56. Introversion = to enter the mother; to sink into one's own inner-world, or source of the libido, is symbolized by creeping in, passing through, boring. (Scratching behind the ear = making fire.) Boring into the ear, scratching with the nails, swallowing serpents. Thus the Buddhist legend is understandable. When Gautama had spent the whole day sitting in deep reflection under the sacred tree, at evening he became Buddha, the illumined one.
57. Compare
(phallus) above and its etymological connection.
58. Spielrein's patient received from God three wounds through her head, breast and eye. "Then there came a resurrection of the Spirit" (Jahrbuch, III, p. 376).
In the Tibetan myth of Bogda Gesser Khan the sun-hero shoots his arrow into the forehead of the demoniacal old woman, who devours it and spits it up again. In a Calmuc myth, the hero shoots the arrow into the eye emitting rays, which is found on the forehead of the bull. Compare with that the victory of Polyphemus, whose character is signified upon an Attic vase because with it there is also a snake (as symbol of the mother. See the explanation of the sacrificium Mithriacum).
59. In the form of the father, for Megissogwon is the demon of the west, like Mudjekeewis.
60. Compare Deussen: "Geschichte der Philosophic," Vol. I, p. 14.
61. An analogy is Zeus and Athene. In Rigveda 10, 31, the word of prayer becomes a pregnant cow. In Persian it is the "Eye of Ahura"; Babylonian Nabu: the word of fate; Persian vohu mano: the good thought of the creator God; in Stoic conceptions, Hermes is logos or world intellect; in Alexandria the
, in the Old Testament it is the angel of Jehovah, or the countenance of God. Jacob wrestled with the angel during the night at the ford of Jabbok, after he had crossed the water with all that he possessed. (Night journey on the sea, battle with the night snake, combat at the ford like Hiawatha.) In this combat, Jacob dislocated his thigh. (Motive of the twisting out of the arm. Castration on account of the overpowering of the mother.) This "face" of God was compared in the old Jewish philosophy to the mystic Metatron, the prince of the face of God (Josiah 5, 14), who brings "the prayer to God" and "in whom is the name of God." The Naassens (Ophits) called the Holy Ghost the "first word," the mother of all that lives; the Valentinians comprehended the descending dove of Pneuma as "the word of the mother from above, the Sophia." (Drews: "Christ Myth," I, pp. 16, 22, 80.) In Assyria, Gibil, the fire god, had the role of Logos. (Tiele: " Assyr. Gesch." (In Ephrem, the Syrian writer of hymns, John the Baptist says to Christ: "A spark of fire in the air waits for thee over the Jordan. If thou followest it and willst be baptised, then take possession of thyself, wash thyself, for who has the power to take hold of burning fire with his hands? Thou, who art whelly fire, have mercy upon me." Usener: "Religions-geschichtliche Untersuchungen." Cited by Drews: Ibid., p. 81.
62. Perhaps the great significance of the name arose from this phantasy.
63. Grimm mentions the legend that Siegfried was suckled by a doe. (Compare Hiawatha's first deed.)
64. Compare Grimm's "Mythology." Mime or Mimir is a gigantic being of great wisdom, "a very old Nature God," with whom the Norse gods associate. Later fables make of him a demon and a skilful smith (closest relation to Wieland). Just as Wotan obtained advice from the wise woman (compare the quotation from Julius Caesar about the German matron), so does Odin go to the brook of Mimir in which wisdom and judgment lie hidden, to the spiritual mother (mother-imago). There he requests a drink (drink of immortality), but no sooner does he receive it than he sacrifices his eye to the well (death of the sun in the sea). The well of Mimir points undoubtedly to the mother significance of Mimir. Thus Mimir gets possession of Odin's other eye. In Mimir, the mother (wise giant) and the embryo (dwarf, subterranean sun, Harpocrates) is condensed; likewise, as mother, he is the source of wisdom and art. (" Mother-imago " therefore may be translated as "phantasy" under certain circumstances.)
65. The magic sleep is also present in the Homeric celebration of the Hierosgamos. See above.)
66. This is proved by Siegfried's words:
"Through furious fire
To thee have I fared;
Nor birny nor buckler
Guarded my breast:
The flames have broken
Through to my heart,
My blood doth bound
In turbulent streams;
A raving fire
Within me is kindled."
67. The cave dragon is the "terrible mother." In the German legends the maiden to be rescued often appears as a snake or dragon, and must be kissed in this form, through which the dragon is changed into a beautiful woman. A fish's or a serpent's tail is attributed to certain wise women. In the "golden mountain" a king's daughter was bewitched into a snake. In the Oselberg near Dinkelsbuhl there lives a snake with a woman's head and a bunch of keys around her neck. (Grimm.)
68. Faust (II Part):
Doch im Erstarren such ich nicht mein Heil,
Das Schaudern ist der Menschheit bestes Teil;
Wie auch die Welt ihm das Gefuhl verteure,
Ergrufen, fuhlt er tief das Ungeheure.
69. "Etymol. Worterbuch der deutschen Sprache," sub. Hort.
70. "Griechische Etymologic," sub.
71. Pausanias: I, 18, 7.
72. Rohde: "Psyche," IV. Aufl., Vol. I, p. 214.
73. J. Maehly: "Die Schlange im Mythus und Kultus der klassischen Volker," 1867.
74. Duchesne: "Lib. pontifical.," I, S. CIX. Cited by Cumont: "Textes et Monuments," Vol. I, p. 351.
75. Cited by Cumont: "Textes et Monuments," Vol. I, p. 351.
76. Like his counterpart, the apocalyptic "son of man," from whose mouth proceeds a "sharp two-edged sword." Rev. i:i6. Compare Christ as serpent and the Antichrist seducing the people. Rev. xx: 3. We come across the same motive of the guardian dragon who pierces women, in the myth from Van Diemen's Land: "A horn-back lay in the cavity of a rock, a huge horn-back! The horn-back was large and he had a very long spear. From his cavity he espied the women; he saw them dive into the water, he pieced them with his spear, he killed them, he carried them away. For some time they were to be seen no longer." The monster was then killed by the two heroes. They made fire(!) and brought the women to life again. (Cited by Frobenius: Ibid., p. 77.)
77. The eyes of the Son of man are like a flame of fire. Rev. i: 15.
78. Cited by Cumont: "Textes et Monuments," I, p. 352.
79. Compare Roscher: "Lexicon," I, 2, 1885.
80. The triple form also related to the moon (waxing, full, and waning moon). However, such cosmic relations are primarily projections of metapsychology.
81. Faust (II Part): The Scene of the mothers: The key belongs to Hecate,
, as the guardian of Hades, and psychopompic Divinity. Compare Janus, Peter and Aion.
82. Attribute of the "terrible mother": Ishtar has "tormented the horse with goad and whip and tortured him to death." (Jensen: " Gilgamesh Epic," p. 18.) Also an attribute of Helios.
83. Phallic symbol of fear.
84. Murderous weapon as symbol of the fructifying phallus.
85. Plato has already testified to this as a phallic symbol, as is mentioned above.
86. Cited by Roscher: I, 2, Sp. 1909.
87. Compare the symbolism in the hymn to Mary of Melk (i2th century).
"Santa Maria,
Closed gate
Opened to God's command
Sealed fountain,
Barred garden,
Gate of Paradise."
The same symbolism occurs in an erotic verse:
"Maiden, may I enter with you
Into your rose garden,
There, where the little red roses grow,
Those delicate and tender roses,
With a tree close by,
Whose leaves sway to and fro,
And a cool little brook
Which lies directly beneath it."
88. Herzog: "Aus dem Asklepieion von Kos." Archiv fur Religionswissenschaft, Vol. X, H. 2, p. 219 if.
89. A Mithraic sanctuary was, when at all possible, a subterranean grotto; often the cavern was merely an artificial one. It is conceivable that the Christian crypts and subterranean churches are of similar meaning.
90. Compare Schultze: "Die Katakomben," 1882, p. 9.
91. In the Taurobolia a bull was sacrificed over a grave, in which lay the one to be consecrated. His initiation consisted in being covered with the blood of the sacrifice. Also a regeneration and rebirth, baptism. The baptized one was called Renatus.
92. Additional proof in Herzog: Ibid., p. 224.
93. Ibid., p. 225.
94. Indeed sacred serpents were kept for display and other purposes.
95. Rohde: "Psyche," chap, i, p. 244.
96. Vol. I, p. 28.
97. Pick. Compare "Worterbuch," I, p. 424.
98. Compare the stable cleaning of Hercules. The stable, like the cavern, is a place of birth. We find stable and cavern in Mithracism combined with the bull symbolism, as in Christianity. (See Robertson: "Christ and Krishna.") In a Basuto myth, the stable birth also occurs. (Frobenius.) The stable birth belongs to the mythologic animal fable; therefore the legend of the (jonceptio immaculata, allied to the history of the impregnation of the barren Sarah, appears very early in Egypt as an animal fable. Herodotus, III, 28, relates: "This Apis or Epaphos is a calf whose mother was unable to become impregnated, but the Egyptians said that a ray from heaven fell upon the cow, and from that she brought forth Apis." Apis symbolizes the sun, therefore his signs: upon the forehead a white spot, upon his back a figure of an eagle, upon his tongue a beetle.
99. According to Philo, the serpent is the most spirited of all animals; its nature is that of fire, the rapidity of its movements is great and this without need of any especial limbs. It has a long life and sheds age, with its skin. Therefore it was inculcated in the mysteries, because it is immortal. (Maehly: "Die Schlange in Mythologie und Kultus der klassischen Volker," 1867, p. 7.)
100. For example, the St. John of Quinten Matsys (see illustration); also two pictures by an unknown Strassburg master in the Gallery at Strassburg.
101. "And the woman -- having a golden cup in her hand full of abominations and filthiness of her fornication" (Rev. xvii:4). The woman is "drunken with the blood of the saints and with the blood of the martyrs of Jesus": a striking image of the terrible mother (here, cup = genitals). In the Tibetan myth of Bogda Gesser Khan there is a beetle (treasure attainable with difficulty), which the demoniac old woman guards. Gesser says to her: "Sister, never since I was born have you shown me the beetle my soul." The mother libido is also the soul. It is significant that the old woman desired the hero as a husband. (Frobenius.)
102. This is also the significance of the mysteries. Their purpose is to lead the useless, regressive incestuous libido over the bridges of symbolism into rational activity, and through that transform the obscure compulsion of the libido working up from the unconscious into social communion and higher moral endeavor.
103. An excellent example of this is the description of the orgies of the Russian sectarian by Mereschkowski, in his book, "Peter the Great and Alexei." In the cult of the Asiatic Goddesses of love (Anaitis, Mylitta, etc.), prostitution in the temple was an organized institution. The orgiastic cult of Anahita (Anaitis) has been preserved in modern sects, with the Ali Illahija, the so-called "extinguishers of light"; with the Yezeds and Dushikkurds, who celebrate nocturnal religious orgies which end in a wild sexual debauch, during which incestuous unions also occur. (Spiegel: "Eran. Altertumskunde," II, p. 64.) Further examples are to be found in the valuable work of Stoll ("Das Sexualleben in der Volkerpsychologie," Leipzig 1908).
104. Concerning the kiss of the snake, compare Grimm, II, p. 809. By this means, a beautiful woman was set free. The sucking refers to the maternal significance of the snake, which exists along with the phallic. It is a coitus act on the presexual stage. Spielrein's insane patient (Jahrbuch, III, p. 344) says as follows: "Wine is the blood of Jesus. -- The water must be blessed, and was blessed by him. The one buried alive becomes the vineyard. That wine becomes blood -- the water is mingled with 'childishness' because God says, 'become like little children.' There is also a spermatic water which can be drunken with blood. That perhaps is the water of Jesus." Here we find a commingling of all the various meanings of the way to win immortality. Wiedemann ("Der alte Orient," II, 2, p. 18; cited by Dieterich: Ibid., p. 101) asserts that it is an Egyptian idea that man draws in the milk of immortality by suckling the breast of a goddess. (Compare with that the myth of Hercules, where the hero attains immortality by a single draw at the breast of Hera.)
105. From the writings of the sectarian Anton Unternahrer: "Geheimes Reskript der bernischen Regierung an die Pfarr- und Statthalteramter," 1821. I owe the knowledge of this fragment to Rev. Dr. O. Pfister.
106. Nietzsche: "Zarathustra": "And I also give this parable to you: Not a few who wished to drive out the devil from themselves, by that lead themselves into the slough."
107. Compare the vision of Zosimos.
108. The significance of the communion ritual as a unio mystica with God is at bottom sexual and very corporeal. The primitive significance of the communion is that of a Hierosgamos. Therefore in the fragment of the Attis mysteries handed down by Firmicus it is said that the mystic eats from the Tympanon, drinks from the Kymbalon, and he confesses:
, which means the same as: "I have entered the bridal chamber." Usener (in Dieterich: Ibid., p. 126) refers to a series of quotations from the patristic literature, of which I mention merely one sentence from the speeches of Proclus of Constantinople:
(The bridal chamber in which the Logos has espoused the flesh). The church is also to some extent the bridal chamber, where the spirit unites with the flesh, really the Cometerium. Irenaeus mentions some more of the initiatory customs of certain gnostic sects, which were undoubtedly nothing but spiritual weddings. (Compare Dieterich: Ibid., p. 127 ff.) In the Catholic church, even yet, a Hierosgamos is celebrated on the installation of a priest. A young maiden there represents the church as bride.
109. Compare also the phantasies of Felicien Rops: The crucified Priapus.
110. Compare with that the symbolism in Nietzsche's poem: "Why enticest thou thyself into the paradise of the old serpent?"
111. "Thus Spake Zarathustra."
112. Nietzsche himself must have shown at times a certain predilection for loathsome animals. Compare C. A. Bernoulli: "Franz Oberbeck und Friedrich Nietzsche," Vol. I, p. 166.
113. I recall Nietzsche's dream, which is cited in Part I of this book.
114. The Germanic myth of Dietrich von Bern, who had fiery breath, belongs to this idea: He was wounded in the forehead by an arrow, a piece of which remained there fixed; from this, he was called the immortal. In a similar manner, half of Hrungnir's wedge-shaped stone fastened itself in Thor's head. See Grimm: "Mythology," I, p. 309.
115. "Geschichte der Philosophic," Vol. I, p. 181.
116. Sa tapo atapyata.
117. The Stoic idea of the creative primal warmth, in which we have already recognized the libido (Part I, Chap. IV), belongs in this connection, also the birth of Mithra from a stone, which resulted solo aestu libidinis (through the heat of the libido only).
118. In the accurate prose translation this passage reads: "There Kama developed from him in the beginning" (Deussen: "Gesch. d. Phil.," Vol. I, p. 123). Kama is the libido. "The sages found the root of being in the non-being, in the heart, searching with introspection."
119. "Fame and Eternity."
120. Grimm: "Mythology," III. The heroes have serpent's eyes, as do the kings: ormr i auga. Sigurdr is called Ormr i Auga.
121. Nietzsche's
"In the green light,
Happiness still plays around the brown abyss.
His voice grows hoarse,
His eye flashes verdigris!"
122. From "The Poverty of the Richest."
123. Nietzsche's " Fragments of Dionysus-Dithyrambs."
"Heavy eyes,
Which seldom love:
But when they love, it flashes out
Like a gold mine
Where a dragon guards the treasure of love."
124. He is pregnant with the sun.
125. Galatians iii: 27 alludes to this primitive idea: "For as many of you as have been baptized into Christ have put on Christ."
126. Just as is Mani so is Marsyas a crucified one. (See Robertson: "Evangelical Myths," p. 66.) Both were hung, a punishment which has an unmistakable symbolic value, because the suspension ("to suffer and fear in the torment of suspension") is the symbol of an unfulfilled wish. (See Freud: "The Interpretation of Dreams.") Therefore Christ, Odin, Attis hung on trees (= mother). The Talmudic Jesus ben Pandira (apparently the earliest historic Jesus) suffered a similar death, on the eve of a Passover festival in the reign of Alexander Jannaeus (106-79 B.C.). This Jesus may have been the founder of the " Essenes," a sect (see Robertson: " Evang. Myths," p. 123) which stood in a certain relation to subsequent Christianity. The Jesus ben Stada identified with the preceding Jesus, but removed into the second Christian century, was also hung. Both were first stoned, a punishment which was, so to speak, a bloodless one like hanging. The Christian church, which spills no blood, therefore burned. This may not be without significance for a peculiar ceremony reported from Uganda: "When a king of Uganda wished to live forever, he went to a place in Busiro, where a feast was given by the chiefs. At the feast the Mamba Clan was especially held in honor, and during the festivities a member of this clan was secretly chosen by his fellows, caught fjy them, and beaten to death with their fists; no stick or other weapon might be used by the men appointed to do the deed. After death, the victim's body was flayed and the skin made into a special whip, etc. After the ceremony of the feast in Busiro, with its strange sacrifice, the king of Uganda was supposed to live forever, but from that day he was never allowed to see his mother again. (Quoted from Frazer: "Golden Bough," Part IV, p. 415.) The sacrifice, which is chosen to purchase everlasting life for another, is here given over to a bloodless death and after that skinned. That this sacrifice has an absolutely unmistakable relation to the mother -- as we already know -- is corroborated very plainly by Frazer.
127. Frazer: "Adonis, Attis, Osiris," p. 242.
128. Frazer: Ibid., p. 246.
129. Frazer: Ibid., p. 249.
130. Cited by Dieterich in "Mithrasliturgie," p. 215.
131. Another attempt at solution seems to be the Dioscuri motive: The sun consists of two brothers similar to each other, the one mortal, the other immortal. This motive is found, as is well known, in the two Acvins, who, however, are not further differentiated. In the Mithraic doctrine, Mithra is the father, Sol the son, and yet both are one as
. The motive of twins emerges, not infrequently, in dreams. In a dream, where it is related that a woman had given birth to twins, the dreamer found, instead of the expected children, a box and a bottle-like object. Here the twins had male and female significance. This observation hints at a possible significance of the Dioscuri as the sun and its re-bearing mother -- daughter (?).
132. Among the daughters of the desert.
133. Zentralblatt fur Psychoanalyse, Vol. II, p. 169.
134. This problem has frequently been employed in the ancient sun myths. It is especially striking that the lion-killing heroes, Samson and Hercules, are weaponless in the combat. The lion is the symbol of the most intense summer heat, astrologically he is the Domicilium Solis. Steinthal (Zeitschrift fur Volkerpsychologie, Vol. II, p. 133) reasons about this in a most interesting manner, which I quote word for word:
"When the Sun-god fights against the summer heat, he fights against himself; when he kills it, he kills himself. Most certainly! The Phoenician, Assyrian and Lydian ascribes self-destruction to his sun-god, for he can comprehend the lessening of the sun's heat only as a self-murder. He believed that the sun stood at its highest in the summer and its rays scorched with destroying heat: thus does the god burn himself, but he does not die, only rejuvenates himself. Also Hercules burns himself, but ascends to Olympus in the flames. This is the contradiction in the pagan gods. They, as forces of nature, are helpful as well as harmful to men. In order to do good and to redeem they must work against themselves. The opposition is dulled, when either of the two sides of the forces of nature is personified in an especial god, or when the power of nature is conceived of as a divine personage; however, each of its two modes of action, the benevolent and the injurious, has an especial symbol. The symbol is always independent, and finally is the god himself; and while originally the god worked against himself, destroyed himself, now symbol fights against symbol, god against god, or the god with the symbol."
Certainly the god fights with himself, with his other self, which we have conceived of under the symbol of mother. The conflict always appears to be the struggle with the father and the conquering of the mother.
135. The old Etruscan custom of covering the urn of ashes, and the dead buried in the earth, with the shield, is something more than mere chance.
136. Incest motive.
137. Compare the idea of the Phoenix in the Apocalypse of Baruch, Part I of this book.
CHAPTER 8
1. The kingdom of the mother is the kingdom of the (unconscious) phantasy.
2. Behind nature stands the mother, in continuation of our earlier discussions and in the foregoing poem of Holderlin. Here the mother hovers before the poet's mind as a tree, on which the child hangs like a blossom.
3. Once he called the "stars his brothers." Here I must call to mind the remarks in the first part of this work, especially that mystic identification with the stars:
(I am a star who wanders together with you). The separation and differentiation from the mother, the "individuation" creates that transition of the subjective into the objective, that foundation of consciousness. Before this, man was one with the mother. That is to say, with the world as a whole. At that period man did not know the sun as brother. This occurred for the first time, when after the resulting separation and placing of the object, the libido, regressing to the infantile, perceived in that first state its possibilities and the suspicion of his relationship to the stars forced itself upon him. This occurrence appears not infrequently in the introversion psychoses. A young peasant, an ordinary laboring man, developed an introversion psychosis (Dementia Praecox). His first feelings of illness were shown by a special connection which he felt with the sun and the stars. The stars became full of meaning to him, and the sun suggested ideas to him. This apparently entirely new perception of nature is met with very often in this disease. Another patient began to understand the language of birds, which brought him messages from his beloved (mother). Compare Siegfried.
4. The spring belongs to the idea as a whole.
5. This idea expresses the divine-infantile blessedness, as in Hyperion's "Song of Fate."
"You wander above there in the light
Upon soft clouds, blessed genii!
Shining breezes of the gods
Stir you gently."
6. This portion is especially noteworthy. In childhood everything was given him, and man is disinclined to obtain it once more for himself, because it is won only through "toil and compulsion": even love costs trouble. In childhood the well of the libido gushed forth in bubbling fulness. In later life it involves hard work to even keep the stream flowing for the onward striving life, because with increasing age the stream has a growing inclination to flow back to its source, if effectual mechanisms are not created to hinder this backward movement or at least to organize it. In this connection belongs the generally accepted idea, that love is absolutely spontaneous; only the infantile type of love is something absolutely spontaneous. The love of an adult man allows itself to be purposefully directed. Man can also say "I will love." The heights of culture are conditioned by the capacity for displacement of the libido.
7. Motive of immortality in the fable of the death of Empedocles. Horace: Deus immortalis haberi -- Dum cupit Empedocles ardentem frigidus Aetnam -- Insiluit (Empedocles deliberately threw himself into the glowing Aetna because he wanted to be believed an immortal god).
8. Compare the beautiful passage in the journey to Hades of Odysseus, where the hero wishes to embrace his mother.
"But I, thrilled by inner longing,
Wanted to embrace the soul of my departed mother.
Three times I endeavored, full of passionate desire for the embrace:
Three times from my hands she escaped
Like nocturnal shades and the images of dreams,
And in my heart sadness grew more intense." ("Odyss.," XI, 204.)
The underworld, hell, is indeed the place of unfulfilled longing. The Tantalus motive is found through all of hell.
9. Spielrein's patient (Jahrbuch, III, p. 345) speaks in connection with the significance of the communion of " the water mixed with childishness; spermatic water, blood and wine." P. 368 she says: "The souls fallen into the water are saved by God, they fall into the deep abyss -- The souls were saved by the son of God."
10. The
, the drink of Soma, the Haoma of the Persians, might have been made from Ephedra vulgaris. Spiegel: "Eran. Altertumskunde," I, p. 433.
11. Like the heavenly city in Hauptmann's "Hannele":
"Salvation is a wonderful city,
Where peace and joy never end,
Its houses are marble, its roofs are gold,
But wine flows in silver fountains,
Flowers are strewed upon the white, white streets,
Continually from the towers sound the wedding bells.
Green as May are the battlements, shining with the light of early morning.
Giddy with butterflies, crowned with roses.
***
There below, hand in hand,
The festive people wander through the heavenly land,
The wide, wide sea is filled with red, red wine,
They plunge in with shining bodies!
They plunge into the foam and the splendor,
The clear purple covers them entirely,
And they exulting arise from the flood,
Thus they are washed by Jesus' blood."
12. Richter: 15, 17.
13. Prellwitz: "Griech. Etym.," s.
.
14. Of the father.
15. This was really the purpose of all mysteries. They create symbolisms of death and rebirth for the practical application and education of the infantile libido. As Frazer ("The Golden Bough," I, p. 442) points out, exotic and barbaric peoples have in their initiatory mysteries the same symbolism of death and resurrection, just as Apuleius "Metam.," XI, 23) says of the initiation of Lucius into the Isis mysteries: " Accessi confinium mortis et calcato Proserpinae limine per omnia vectus elementa remeavi " (I have reached the confines of death and trodden the threshold of Proserpina; passing through all the elements, I have returned). Lucius died figuratively (ad instar voluntariae mortis) and was born anew (renatus).
16. This does not hinder the modern neurasthenic from making work a means of repression and worrying about it.
17. Compare Genesis xlix:17: "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward."
18. Compare with this the Egyptian representation of the Heaven as woman and cow.
19. Freud: "Formulierungen uber die zwei Prinzipien des psychischen Geschehens," 1912 Jahrbuch, p. i ff.
20, This form of question recalls the well-known Indian symbol of the world-bearing animal: an elephant standing upon a tortoise. The elephant has chiefly masculine-phallic significance and the tortoise, like every shell animal, chiefly feminine significance.
21. Zentralblatt fur Psychoanalyse, Vol. II, p. 171.
22. The neurotic Don Juan is no evidence to the contrary. That which the "habitue" understands by love is merely an infirmity and far different from that which love means!
23. Spiegel: "Eran. Altertumskunde," II, 667.
24. Freud: "Eine Kindheitserinnerung des Leonardo da Vinci," p. 57: "The almighty, just God and benevolent nature appear to us as a great sublimation of father and mother, rather than revivals and reproductions of the early childish ideas of them. Religiousness leads biologically back to the long-continued helplessness and need of the offspring of man, who, when later he has recognized his real loneliness, and weakness against the great powers of life, feels his condition similar to that of childhood, and seeks to disavow this forlorn state by regressive renewal of the infantile protective powers."
25. Nietzsche: Frohliche Wissenschaft," Aphorism 157. "Mentiri -- give heed! -- he muses: immediately he will have a lie prepared. This is a stage of culture, upon which whole peoples have stood. One should ponder over what the Romans meant by mentiri! " Actually the Indo-Germanic root mentis, men, is the same for mentiri, memini and mens. See Walde: " Lat. Etym.," sub. mendax, memini und mens.
26. See Freud: Jahrbuch, Vol. Ill, p. 60.
27. Bundehesh, XV, 27. The bull Sarsaok was sacrificed at the destruction of the world. But Sarsaok was the originator of the race of men: he had brought nine of the fifteen human races upon his back through the sea to the distant points of the compass. The primitive bull of Gayomart has, as we saw above, most undoubtedly female and maternal significance on account of his fertility.
28. If for Silberer the mythological symbolism is a process of cognition on the mythological stage (Jahrbuch, Vol. Ill, p. 664), then there exists, between this view and mine, only a difference of standpoint, which determines a different manner of expression.
29. This series of representations begins with the totem meal.
30. Taurus is astrologically the Domicilium Veneris.
31. There comes from the library of Asurbanipal an interesting Sumeric-Assyrian fragment (Cuneiform Inscr., I, IV, 26, 6. Quoted by Gressmann: "Altorient. Text, und Bild.," I, p. 101):
"To the wise man he said:
A lamb is the substitute for a man.
He gives a lamb for his life,
He gives the heads of lambs for the heads of men," etc.
32. Compare the remarkable account in Pausanias: VI, 17, 9 ff. "While sleeping, the sperma of Zeus has flowed down upon the earth; in time has arisen from this a demon, with double generative organs; that of a man, and that of a woman. They gave him the name of Agdistis. But the gods changed Agdistis and cut off the male organs. Now when the almond tree which sprang forth from this bore ripe fruit, the daughter of the spring, Sangarios, took of the fruit. When she placed it in her bosom, the fruit disappeared at once; but she found herself pregnant. After she had given birth to the child, a goat acted as protector: when he grew up, he was of superhuman beauty, so that Agdistis fell in love with the boy. His relatives sent the full-grown Attis to Pessinus, in order to marry the king's daughter. The wedding song was beginning when Agdistis appeared and in delirium Attis castrated himself."
33. Firmicus: "De error, prof, rel.," XXVIII. Quoted by Robertson: " Evang. Myths," p. 136, and Creuzer: " Symbolik," II, 332.
34. Pentheus, as a hero with a serpent nature; his father was Echion, the adder.
35. The typical sacrificial death in the Dionysus cult.
36. In the festival processions they wore women's clothes.
37. In Bithynia Attis was called
(papa, pope) and Cybele, MS. In the early Asiatic religions of this mother-goddess, there existed fish worship and prohibition against fish as food for the priests. In the Christian religion, it is noteworthy that the son of Atargatis, identified with Astarte, Cybele, etc., is called
(Creuzer: "Symbolik," II, 60). Therefore, the anagram of the name of Christ =
.
38. Spiegel: "Eran. Altertumskunde," 2, 76.
39. A. Nagel: "Der chinesische Kuchengott Tsau-kyun." Archiv fur Religionswissenschaft, XI, 23 ff.
40. In Spiegel's "Parsigrammatik," pp. 135, 166.
41. Porphyrius says:
(As the bull is the Creator, Mithra is the Lord of birth).
42. The death of the bull is voluntary and involuntary. When Mithra strangles the bull, a scorpion bites the bull in the testicles (autumn equinox).
43. Benndorf: "Bildwerke des Lateran Museum," No. 547.
44. "Textes et Monuments," I, 182.
45. In another place Cumont speaks of "the sorrowful and almost morbid grace of the features of the hero."
46. Infantilism is merely the result of the much deeper state of introversion of the Christian in contrast to the other religions.
47. The libido nature of the sacrificed is unquestionable. In Persia, a ram helped the first people to the first sin, cohabitation: it is also the first animal which they sacrificed (Spiegel: "Eran. Altertumskunde," Vol. I, p. 511). The ram is the same as the paradisical serpent, which was Christ according to the Manichean version. The ancient Meliton of Sardes taught that Christ was a lamb, similar to the ram in the bush, which Abraham sacrificed in place of his son. Here the bush is analogous to the cross (Fragment V, quoted by Robertson: 1 Ibid).
48. See above. "Blood bridegroom of the mother." From Joshua v:2 we learn that Joshua again instituted the circumcision and redemption of the firstborn: "With this he must have substituted for the sacrifice of children, which earlier it was the custom to offer up to Jehovah, the sacrifice of the male foreskin" (Drews: " Christusmythe," I, p. 47).
49. See Cumont: Ibid., p. 100.
50. The Zodiacal sign of the sun's greatest heat.
51. This solution apparently concerns only the dogmatic symbolism. I merely intimate that this sacrificial death was related to a festival of vegetation or of Spring, from which the religious legend originated. The folk customs contain in variations these same fundamental thoughts. (Compare with that Drews: "Christusmythe," I, p. 37).
52. A similiar sacrificial death is that of Prometheus. He was chained to a rock. In another version his chains were drawn through a pillar, which hints at the enchainment to a tree. That punishment was his which Christ took upon himself willingly. The fate of Prometheus therefore recalls the misfortune of Theseus and Perithoos, who remain bound to the rock, the chthonic mother. According to Athenaeus, Jupiter commanded Prometheus, after he had freed him, to wear a willow crown and an iron ring, by which his lack of freedom and slavery was symbolically represented. (Phoroneus, who in Argos was worshipped as the bringer of fire, was the son of Melia, the ash, therefore tree-enchained.) Robertson compares the crown of Prometheus to the crown of thorns of Christ. The devout carry crowns in honor of Prometheus, in order to represent the captivity ("Evangelical Myths," p. 126). In this connection, therefore, the crown means the same as the betrothal ring. These are the requisites of the old Hierosgamos with the mother; the crown of thorns (which is of Egyptian derivation according to Athenaeus) has the significance of the painful ascetic betrothal.
53. The spear wound given by Longinus to Christ is the substitute for the dagger thrust in the Mithraic bull sacrifice: "The jagged tooth of the brazen wedge " was driven through the breast of the enchained and sacrificed Prometheus (Aeschylus: "Prometheus").
54. Mention must also be made of the fact that North German mythology was acquainted with similar thoughts regarding the fruitfulness of the sacrificial death on the mother: Through hanging on the tree of life, Odin obtained knowledge of the Runes and the inspiring, intoxicating drink which invested him with immortality.
55. 1 have refrained in the course of this merely orienting investigating from referring to the countless possibilities of relationship between dream symbolism and the material disclosed in these connections. That is a matter of a special investigation. But I cannot forbear mentioning here a simple dream, the first which a youthful patient brought to me in the beginning of her analysis. " She stands between high walls of snow upon a railroad track with her small brother. A train comes, she runs before it in deadly fear and leaves her brother behind upon the track. She sees him run over, but after the train has passed, the little fellow stands up again uninjured." The meaning of the dream is clear: the inevitable approach of the "impulse." The leaving behind of the little brother is the repressed willingness to accept her destiny. The acceptance is symbolized by the sacrifice of the little brother (the infantile personality) whose apparently certain death becomes, however, a resurrection. Another patient makes use of classical forms: she dreamed of a mighty eagle, which is wounded in beak and neck by an arrow. If we go into the actual transference phantasy (eagle = physician, arrow = erotic wish of the patient), then the material concerning the eagle (winged lion of St. Mark, the past splendor of Venice; beak = remembrances of certain perverse actions of childhood) leads us to understand the eagle as a composition of infantile memories, which in part are grouped around the father. The eagle, therefore, is an infantile hero who is wounded in a characteristic manner on the phallic point (beak). The dream also says: I renounce the infantile wish, I sacrifice my infantile personality (which is synonymous with: I paralyze it, castrate the father or the physician). In the Mithra mysteries, in the introversion the mystic himself becomes aer6g, the eagle, this being the highest degree of initiation. The identification with the unconscious libido animal goes very far in this cult, as Augustine relates: "alii autem sicut aves alas percutiunt vocem coracis imitantes, alii vero leonum more fremunt " (Some move the arms like birds the wings, imitating the voice of the raven, some groan like lions).
56. Miss Miller's snake is green. The snake of my patient is also green. In "Psychology of Dementia Praecox," p. 161, she says: "Then a little green snake came into my mouth; it had the finest, loveliest sense, as if it had human understanding; it wanted to say something to me, almost as if it had wished to kiss me." Spielrein's patient says of the snake: "It is an animal of God, which has such wonderful colors, green, blue and white. The rattlesnake is green; it is very dangerous. The snake can have a human mind, it can have God's judgment; it is a friend of children. It will save those children who are necessary for the preservation of human life" (Jahrbuch, Vol. Ill, p. 366). Here the phallic meaning is unmistakable. The snake as the transformed prince in the fairy tale has the same meaning. See Riklin: "Wish Fulfilment and Symbolism in Fairy Tales."
57. A patient had the phantasy that she was a serpent which coiled around the mother and finally crept into her.
58. The serpent of Epidaurus is, in contrast, endowed with healing power. Similia similibus.
59. This Bleuler has designated as Ambivalence or ambitendency. Stekel as "Bi-polarity of all psychic phenomena" ("Sprache des Traumes," p. 535).
60. I am indebted for permission to publish a picture of this statuette to the kindness of the director of the Veronese collection of antiques.
61. The "Deluge" is of one nature with the serpent. In the Woluspa it is said that the flood is produced when the Midgard serpent, rises up for universal destruction. He is called "Jormungandr," which means, literally, "the all-pervading wolf." The destroying Fenris wolf has also a connection with the sea. Fen is found in Fensalir (Meersale), the dwelling of Frigg, and originally meant sea (Frobenius: Ibid., p. 179). In the fairy stories of Red Riding Hood, a wolf is substituted in place of a serpent or fish.
62. Compare the longing of Holderlin expressed in his poem "Empedocles." Also the journey to hell of Zarathustra through the crater of the volcano. Death is the entrance into the mother, therefore the Egyptian king, Mykerinos, buried his daughter in a gilded wooden cow. That was the guarantee of rebirth. The cow stood in a state apartment and sacrifices were brought to it. In another apartment near the cow were placed the images of the concubines of Mykerinos (Herodotus, II, p. 129 f).
63. Kluge: "Deutsche Etymologic."
, the Ananke, the necessity of fate, is represented by the air. Cumont: Ibid., I, p. 87.
(services) which Mithra performed in the service of freeing humanity; "somewhat corresponding, if it is permitted to compare the small with the great, with the carrying of the cross by Christ" (Cumont: "Textes et Monuments," I, 72). Surely it is permissible to compare the two acts.