1 Freud, The Interpretation of Dreams, pp. 245–46, 288.

2 Today we would call it a mandala symbol of the self.

3 Another form of the same motif is the Persian idea of the tree of life, which stands in the lake of rain, Vouru-Kasha. The seeds of this tree were mixed with the water and so maintained the fertility of the earth. The Vendidad, 5, 17ff. (trans. by Darmesteter, p. 54), says that the waters flow “to the sea Vouru-Kasha, towards the well-watered tree, whereon grow the seeds of my plants of every kind.… Those plants I, Ahura-Mazda, rain down upon the earth, to bring food to the faithful, and fodder to the beneficent cow.” Another tree of life is the white haoma, which grows in the spring Ardvisura, the water of life. Spiegel, Erānische Altertumskunde, I, pp. 465ff.

4 Examples in Rank, Birth of the Hero.

5 Frobenius, Das Zeitalter des Sonnengottes, p. 30.

6 Ibid., p. 421.

7 Ibid., pp. 60f.

7a Elsewhere in the poem we are told that he came out of the monster’s right ear (like Rabelais’ Gargantua, who was born from the ear of his mother).

8 This probably means simply his soul. No moral considerations are implied.

9 Frobenius, pp. 173f.

10 And, of course, to the father, though the relation to the mother naturally takes first place, being on a deeper level.

11 In the Babylonian underworld, for instance, the souls wear feather-dresses like birds. Cf. the Gilgamesh Epic.

12 In a 14th-century copy of the gospels, at Bruges, there is a miniature which shows the “woman,” beautiful as the mother of God, standing with the lower half of her body in a dragon.

13 The Greek text has ‘little goat, kid,’ a diminutive of the obsolete áρἡν, ‘ram.’ (Theophrastus uses it in the sense of “young scion” of a family.) The related word äγν characterizes a festival held annually in Argos in honour of Linus, where the so-called Linus lament was sung. Linus, the child of Psamathe and Apollo, was exposed at birth by his mother from fear of her father Crotopus, and was torn to pieces by dogs. In revenge Apollo sent a dragon, Poine, into the land of Crotopus, and the oracle at Delphi commanded a yearly lament by the women and maidens for the dead Linus. Honour was also paid to Psamathe. The Linus lament, as Herodotus shows (II, 79), was analogous to the lamentation for Adonis and Tammuz in Phoenicia, Cyprus, and Egypt. In Egypt, Linus was called Maneros. Brugsch thinks that the name Maneros comes from the Egyptian cry of lamentation maa-n-chru, ‘come to the call.’ The dragon Poine had the disagreeable habit of tearing children out of their mothers’ wombs. All these motifs are to be found in Revelation 12: 1f., where the child of the sun-woman was threatened by a dragon and afterwards “caught up” to God. Herod’s massacre of the innocents is the “human” form of this primordial image. (Cf. Brugsch, Adonisklage und Linoslied.) Dieterich, in Abraxas, refers to the parallel myth of Apollo and Python, of which he gives the following version (based on Hyginus): Python, the son of the earth and a mighty dragon, had been told by an oracle that he would be slain by the son of Leto. Leto was with child by Zeus, but Hera arranged matters so that she could only give birth where the sun did not shine. When Python saw that Leto was near her time, he began to pursue her in order to compass her death; but Boreas carried her to Poseidon, who brought her to Ortygia and covered the island with waves. Python, unable to find Leto, went back to Parnassus, and Poseidon raised the island out of the sea. Here Leto brought forth. Four days later, Apollo took his revenge and killed Python.

14 Rev. 21:2: “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”

15 The legend of Shaktideva, related by Somadeva Bhatta, tells how the hero, after he had escaped being devoured by a huge fish (terrible mother), finally sees the golden city and marries his beloved princess. (Frobenius, p. 175.)

16 In the apocryphal Acts of Thomas (2nd century), the Church is thought of as the virgin mother-wife of Christ. One of the apostle’s invocations says (trans. by Walker, p. 404): “Come, holy name of Christ, which is above every name; come, power of the Most High, and perfect compassion; come, grace most high; come, compassionate mother; come, thou that hast charge of the male child; come, thou who revealest secret mysteries.…” Another invocation says: “Come, perfect compassion; come, spouse of [lit. “communion with”] man; come, woman who knowest the mystery of the chosen one; come, woman who layest bare the hidden things, and makest manifest things not to be spoken, holy dove which hath brought forth twin nestlings; come, secret mother …” (trans. by Walker, modified). Cf. also Conybeare, “Die jungfräuliche Kirche und die jungfräuliche Mutter.” The connection of the Church with the mother is beyond all doubt (cf. pl. XXXa), also the interpretation of the mother as the spouse. The “communion with man” points to the motif of continuous cohabitation. The “twin nestlings” refers to the old legend that Jesus and Thomas were twins, which was based on the Coptic idea of Jesus and his ka. See the Pistis Sophia.

17 Cf. Freud, The Interpretation of Dreams, pp. 399ff., and Abraham, Dreams and Myths, p. 23.

18 Isaiah 48: 1: “Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah …”

19 Wirth, Aus orientalischen Chroniken.

20 Cumont, Textes, pp. 106f.

21 Part I, trans. by Wayne, p. 48.

22 See my Psychological Types, Def. 50.

23 Cones were sometimes used instead of columns, as in the cults of Aphrodite, Astarte, etc.

24 For the symbolism of the finger-joint, see my remarks on the dactyls, pars. 180–84. Here I would like to add the following from a Bakairi myth: “Nimagakaniro swallowed two Bakairi finger-bones. There were many of these lying about the house, because Oka used them for tipping his arrows, and killed many Bakairi and ate their flesh. From these finger-bones, and not from Oka, the woman became pregnant.” (Frobenius, p. 236.)

25 Further evidence in Prellwitz, Wörterbuch.

26 [Cf. par. 180, above.]

27 Respectively, in I, 114: 3 and 4; in II, 33: 5, 6, 8, and 14. Trans. from Siecke, “Der Gott Rudra im Rigveda,” pp. 237ff.

28 Cf. the anima / animus theory in my later writings.

29 Psychology and Alchemy, fig. 131.

30 The fig-tree is phallic. It is worth noting that Dionysus planted a fig-tree at the entrance to Hades, in the same way that phalloi were placed on graves. The cypress, sacred to Aphrodite, the Cyprian, became an emblem of death, and used to be placed at the door of houses where people were dying.

31 Concerning hermaphroditism, see Psychology and Alchemy, index, s.v. “hermaphrodite.”

32 The relationship of the son to the mother was the psychological basis of numerous cults. Robertson (Christianity and Mythology, p. 322) was struck by Christ’s relationship to the two Marys, and he conjectures that it probably points to an old myth “in which a Palestinian God, perhaps named Joshua, figures in the changing relations of lover and son towards a mythic Mary—a natural fluctuation in early theosophy and one which occurs with a difference in the myths of Mithras, Adonis, Attis, Osiris, and Dionysus, all of whom are connected with Mother-Goddesses and either a consort or a female double, the mother and consort being at times identified.”

33 [Cf. “The Psychology of the Transference” and Mysterium Coniunctionis, ch. 6.—EDITORS.]

34 Faust, Part II, Act 5, trans. by Wayne, p. 288.

35 Rank (Die Lohengrinsage) has found some beautiful examples of this in the myth of the swan-maiden.

36 Muther (Geschichte der Malerei, II, p. 355) says, in his chapter on “The First Spanish Classics”: “Tieck once wrote: ‘Sexuality is the great mystery of our being, sensuality the first cog in our machinery. It stirs our whole being and makes it alive and joyful. All our dreams of beauty and nobility have their source here. Sensuality and sexuality constitute the essence of music, of painting, and of all the arts. All the desires of mankind revolve round this centre like moths round a flame. The sense of beauty and artistic feeling are only other dialects, other expressions. They signify nothing more than the sexual urge of mankind. I regard even piety as a diverted channel for the sexual impulse.’ This clearly expresses what one should never forget when judging the old ecclesiastical art, that the struggle to efface the boundaries between earthly and heavenly love, to blend them into each other imperceptibly, has always been the guiding thought, the most powerful impulse of the Catholic Church.” To this I would add that it is hardly possible to restrict this impulse to sexuality. It is primarily a question of primitive instinctuality, of insufficiently differentiated libido which prefers to take a sexual form. Sexuality is by no means the only form of the “full feeling of life.” There are some passions that cannot be derived from sex.

37 [Cf. Jung’s “Wotan.”—EDITORS.]

38 For the functional significance of the symbol, see my “On Psychic Energy,” sec. III (d), on symbol formation (pars. 88ff.).

39 De Iside et Osiride, in Babbitt trans., pp. 31–33.

40 Faust, Part I, trans. by Wayne, p. 75, modified.

41 Erman, Life in Ancient Egypt, p. 265.

42 Here I must again remind the reader that I give the word “incest” a different meaning from that which properly belongs to it. Incest is the urge to get back to childhood. For the child, of course, this cannot be called incest; it is only for an adult with a fully developed sexuality that this backward striving becomes incest, because he is no longer a child but possesses a sexuality which cannot be allowed a regressive outlet.

43 Frobenius, Zeitalter.

44 This recalls the phallic columns set up in the temples of Astarte. In fact, according to one version, the king’s wife was named Astarte. This symbol is also reminiscent of the crosses which were aptly called ἐγκóλπιa (pregnant), because they had a secret reliquary inside them.

45 Spielrein (pp. 358ff.) found numerous allusions to this motif in an insane patient. Fragments of different things and materials were “cooked” or “burnt.” “The ashes can turn into a man,” said the patient, and she also saw “dismembered children in glass coffins.”

46 Demeter collected the limbs of the dismembered Dionysus and put him together again.

46a [Cf. Harrer, Seven Years in Tibet, p. 61.—EDITORS.]

47 Diodorus, III, 62 (cf. Oldfather and Geer trans., II, pp. 285ff.).

48 Symbolik und Mythologie der alten Völker.

49 Satyricon, ch. 71. [Cf. Heseltine trans., pp. 136–37.] (“Valde te rogo, ut secundum pedes statuae meae catellam pingas … ut mihi contingat tuo beneficio post mortem vivere.”)

50 Frobenius (Zeitalter, p. 393) observes that the fire-gods (sun-heroes) often have a limb missing. He gives the following parallel: “Just as the god wrenches out the ogre’s arm, so Odysseus puts out the eye of the noble Polyphemus, whereupon the sun creeps mysteriously into the sky. Is there a connection between the twisting of the fire-sticks and the twisting out of the arm?” The main elements here are firstly a mutilation, and secondly a twisting movement, which Frobenius rightly connects with fire-boring. The mutilation is a castration in the case of Attis, and something similar in the case of Osiris.

51 Cf. Aigremont, Fuss- und Schuhsymbolik.

52 Brugsch, Religion und Mythologie der alten Aegypter, p. 354.

53 Ibid., p. 310.

54 Ibid., p. 310.

55 Ibid., pp. 112ff.

56 In Thebes the chief god Khnum, in his cosmogonic aspect, represented the wind-breath, from which the “spirit (τνεῡμα) of God moving over the waters” was later developed—the primitive idea of the World Parents lying pressed together until the son separates them.

57 Brugsch, pp. 114f.

58 Ibid., pp. 128f.

59 Cf. the similar motif in the Egyptian “Tale of the Two Brothers”: Erman, Literature, p. 156.

60 Serbian folksong, mentioned in Grimm, Teutonic Mythology, II, p. 653.

61 Frobenius, Zeitalter.

62 The Light of Asia, p. 5. Cf. the birth of the Germanic king Aschanes, where there is a similar conjunction of rock, tree, and water. [Cf. par. 368, below.] Spitteler uses the same motif of the loving tree in his Prometheus, to describe how nature receives the “jewel” that was brought to earth. The idea is taken from Buddha’s birth-story. Cf. “Om mani padme hum” (the jewel is in the lotus).

63 Δὐγοs means ‘willow,’ or indeed any pliant twig or rod. λυγóω means ‘to twist, plait, weave.’

64 Description of Greece, II, 38, 2.

65 Book XIV, 346–52, trans. by Rieu, p. 266.

66 Curiously enough, near this point (XIV, 289–91) there is a description of Sleep sitting high up in a fir-tree: “There he perched, hidden by the branches with their sharp needles, in the form of a songbird of the mountains” (Rieu, p. 264, modified). It looks as if this motif belonged to the hieros gamos. Cf. also the magic net with which Hephaestus caught Ares and Aphrodite in flagrante and kept them there for the entertainment of the gods.

67 See Roscher, Lexikon, I, 2102, 52ff.

68 Pausanias, III, 16, 11.

69 See “On the Psychology of the Unconscious,” pars. 123ff.

70 Fick, Wörterbuch, pp. 132f.

71 Cf. Goethe’s “sonorous day-star,” above, par. 235.

72 This motif also includes that of the “clashing rocks” (Frobenius, p. 405). The hero often has to steer his ship between two rocks that clash together. (A similar idea is that of the biting door or the snapping tree-trunk.) In its passage the stern of the ship (or the tail of the bird) is pinched off, another reminder of the mutilation motif (twisting out the arm). The 19th-cent. German poet J. V. von Scheffel uses this image in his poem “A herring loved an oyster.” The poem ends with the oyster nipping off the herring’s head in a kiss. The doves which bring Zeus his ambrosia have to pass through the clashing rocks. Frobenius points out that these rocks are closely connected with the rocks or caves that only open at a magic word. The most striking illustration of this is a South African myth (p. 407): “You must call the rock by name and cry loudly: ‘Rock Untunjambili, open, so that I may enter.’ ” But if the rock does not want to open, it answers: “The rock will not open to children, it opens to the swallows that fly in the air.” The remarkable thing is that no human power can open the rock, only the magic word—or a bird. This formulation implies that opening the rock is an undertaking that can never be accomplished in reality, it can only be wished. Wünschen (wish) in Middle High German means the “power to do something extraordinary.” The bird is a symbol of “wishful thinking.”

73 Grimm, II, p. 571.

74 In Athens there was a family called Aíγειροτóμοι, ‘hewn from the poplar.’

75 Herrmann, Nordische Mythologie, p. 589.

76 Certain Javanese tribes set up their idols in trees that have been artificially hollowed out. In Persian myth, the white haoma is a celestial tree growing in the lake Vouru-Kasha, while the fish Kar-mahi circles round it and protects it from the frog of Ahriman. The tree gives eternal life, children to women, husbands to girls, and horses to men. In the Mainyo-i-Khard it is called the “preparer of the corpse” (Spiegel, Erānische Altertumskunde, II, p. 115).

77 I.e., the sun-ship, which accompanies the sun and the soul over the sea of death towards the sunrise.

78 Brugsch, p. 177.

79 Cf. Isaiah 51 : 1: “… look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.” Further evidence in Löwis of Menar, “Nordkaukasische Steingeburtssagen,” pp. 509ff.

80 Grimm, I, p. 474. [For Aschanes, see also Grimm, II, p. 572—EDITORS.]

81 The Cross of Christ.

82 The legend of Seth is in Jubinal, Mystères inédits du XV. siècle, II, pp. 16ff. Cited in Zöckler, p. 225.

83 The Germanic sacred trees were under an absolute taboo: no leaf might be plucked from them, and nothing picked from the ground on which their shadow fell.

84 According to German legend (Grimm, III, p. 969), the saviour will be born when he can be rocked in a cradle made from the wood of a tree that is now but a feeble shoot sprouting from a wall. The formula runs: “A limetree shall be planted, that shall throw out two plantschen [boughs] above, and out of their wood is a poie [buoy] to be made; the first child that therein lies is doomed to be brought from life to death by the sword, and then will salvation ensue.” It is remarkable that in the German legends the heralding of the future event is connected with a budding tree. Christ was sometimes called a “branch” or a “rod.”

85 Here we may discern, perhaps, the motif of the “helpful bird”–angels are really birds. Cf. the feather-dress of the “soul-birds” in the underworld. In the Mithraic sacrifice the messenger of the gods—the “angel”—was a raven; the messenger is winged (Hermes). In Jewish tradition angels are masculine. The symbolism of the three angels is important because it signifies the upper, aerial, spiritual triad in conflict with the one lower, feminine power. Cf. my “Phenomenology of the Spirit in Fairytales,” pars. 419ff.

86 Frobenius, Zeitalter.

87

88 Note the close connection between δελϕíς, ‘dolphin,’ and δελϕ[Entity]ς, ‘womb.’ In Delphi there was the Delphic gorge and the δελϕινís, a tripod with feet in the form of dolphins. Cf. Melicertes on the dolphin and Melkarth’s sacrifice by fire.

89 Cf. Jones, On the Nightmare.

90 Das Rätsel der Sphinx.

91 Freud, “Phobia in a Five-year-old Boy,” and my “Psychic Conflicts in a Child.”

92 Epistola de ara ad Noviomagum reperta, p. 25. (“Abigunt eas nymphas (matres deas, moiras) hodie rustici osse capitis equini tectis injecto, cujusmodi ossa per has terras in rusticorum villis crebra est animadvertere. Nocte autem ad concubia equitare creduntur et equos fatigare ad longinqua itinera.”) Cited from Grimm, III, p. 1246.

93 Ibid., III, p. 1246. [From the Ynglinga Saga, 16.]

94 Ibid.; also I, pp. 277–78: “Eat fast tonight I pray, that the Stempe tread you not.” [The “Stempe,” according to Grimm’s citations, was an indeterminate nightmare figure that terrified children by trampling on them.—EDITORS.]

95 Herrmann, Nordische Mythologie, p. 64, and Fick, Wörterbuch, I, p. 716. [In more recent philology, a kinship of mors and μροςs is not assured. Not all the etymological conjectures in this passage are now considered warranted.—EDITORS.]

96 Grimm, I, p. 417.

97 The Gallic War, I, 50, trans. by Edwards, pp. 82–83, slightly modified. (“Ut matres familiae eorum sortibus et vaticinationibus declararent, utrum proelium committi ex usu esset, necne.”) Cf. the mantic significance of the Delphic gorge, Mimir’s fountain, etc.

98 Cf. p. 206, above.

99 Plutarch, De Iside et Osiride, 19, 6. [Cf. Babbitt trans., pp. 48–49.]

100 Cf. the exotic myths in Frobenius, where the belly of the whale is clearly the land of death.

101 One of the peculiarities of the Mara is that he can only get out through the hole by which he came in. [As Mephistopheles says (Wayne trans., p. 77): “All friends and phantoms must obey a law/To use the way they entered in before.”—TRANS.] This motif evidently belongs to the rebirth myth.

102 For the abyss of wisdom, fount of wisdom, source of fantasies, see par. 640, below.

103 Trans. of this and following passages based on Gressmann, Altorientalische Texte. I, pp. 4ff., and E. A. Speiser, in Pritchard, Ancient Near Eastern Texts, pp. 62–67.

104 “Then the Lord approached, looking for the inside of Tiamat.”

105 Splitting of the mother; cf. Kaineus, pars. 439f., 460, 480, 638, below.

106 Schöpfung und Chaos, p. 30ff.

106a [This and the next three passages are RSV.—TRANS.]

107 Represented in the human sphere by the quaternity composed of father, mother, godfather, godmother, the latter two corresponding to the divine pair.

108 I.e., the sun-god.

109 Brugsch, Religion und Mythologie, pp. 161ff.

110 Ares probably means the Egyptian god Set.

111 [In the German text used by the author this word (σνμμεῑξαι) is translated as ‘to have intercourse with.’—TRANS.]

112 Herodotus, Book II, 61ff., trans. by de Selincourt, pp. 126–27.

113 Cited in Dieterich, Eine Mithrasliturgie, p. 100.

114 The Polynesian myth of Maui says that the hero robbed his mother of her girdle. The theft of the veil in the myth of the swan-maiden means the same thing. In a myth of the Yoruba, of Nigeria, the hero simply ravishes his mother (Frobenius, Zeitalter).

115 The above-mentioned myth of Halirrhothios (par. 372), who killed himself in the attempt to cut down the sacred tree of Athens, the moria, expresses the same psychology, as also does the castration of the priests who serve the Great Mother. The ascetic tendency in Christianity (e.g., Origen’s self-castration) is a similar phenomenon.

116 Kuhn, Mythol. Studien, I.

117 III, p. 1246. [Cf. par. 370, above.]

118 Hence, in England, the custom of hanging mistletoe at Christmas. For mistletoe as the wand of life, see Aigremont, Volkserotik und Pflanzenwelt, II, p. 36.

119 There is a beautiful description of the puer aeternus in an exquisite little book by the airman Antoine de Saint-Exupéry, The Little Prince. My impression that the author had a personal mother-complex was amply confirmed from firsthand information.

120 See “The Relations between the Ego and the Unconscious,” par. 103.

121 A variation of the same motif can be found in a legend from Lower Saxony: There was once a young ash-tree that grew unnoticed in a wood. Each New Year’s Eve a white knight riding upon a white horse comes to cut down the young shoot. At the same time a black knight arrives and engages him in combat. After a lengthy battle the white knight overcomes the black knight and cuts down the tree. But one day the white knight will be unsuccessful, then the ash will grow, and when it is big enough for a horse to be tethered under it, a mighty king will come and a tremendous battle will begin: i.e., end of the world. (Grimm, III, p. 960.)

122 J. E. Lehmann, in Chantepie de la Saussaye, Lehrbuch der Religionsgeschichte, II, p. 185.

123 Other examples in Frobenius, passim.

124 Cf. Jensen, Gilgamesch-Epos, etc.

125 This transformation of the God-image was clearly felt and expressed even in the Middle Ages (see Psychology and Alchemy, pars. 522ff.). The transformation had already begun in the Book of Job: Yahweh allows himself to be fooled by Satan, deals faithlessly with Job, misjudges the situation, and then has to admit his error. But although Job is obliged to bow to brute force he carries off the moral victory. In this conflict there lies a budding consciousness of the Johannine Christ: “I am the way, and the truth, and the life.” [Cf. also Jung, “Answer to Job.”—EDITORS.]

126 Christ dies on the same tree against which Adam sinned. Zöckler, The Cross of Christ, p. 225.

127 The skins of animals were hung on the sacrificial trees and afterwards spears were thrown at them.

128 Trans. by Bellows, The Poetic Edda, p. 60.

129 J. G. Müller, Geschichte der amerikanischen Urreligionen, p. 498. [The codex, in the Liverpool Public Museum, is pre-Aztec, c. 11th–14th cents.—EDITORS.]

130 Stephens, Travel in Central America, II, p. 346.

131 Zöckler, p. 25.

132 Bancroft, The Native Races of the Pacific States of North America, II, p. 506. Cited in Robertson, Christianity and Mythology, p. 408.

133 Rossellini, Monumenti dell’ Egitto, III, Pl. 23, cited in Robertson, p. 411.

134 Zöckler, pp. 6ff. In an Egyptian picture of the birth of a king, in Luxor, the bird-headed Thoth, the Logos and messenger of the gods, is shown announcing to the young queen Mautmes that she will give birth to a son. In the next scene Kneph and Hathor hold the crux ansata to her mouth, thus fertilizing her in a spiritual or symbolic manner. (Cf. fig. 27.) (Sharpe, Egyptian Mythology, pp. 18f., cited in Robertson, p. 328.)

135 Robertson, p. 409, mentions that in Mexico the sacrificial priest clothed himself in the skin of a newly killed woman and then stood before the war-god with arms stretched out like a cross.

136 Maurice, Indian Antiquities, VI, p. 68. By “tau” he means the primitive Egyptian form of the cross: T.

137 Zöckler, p. 12.

138 Robertson, p. 133.

139 I am indebted for this information to Professor E. Fiechter, formerly of the Technical Institute, Stuttgart.

140 Timaeus, 34 B. This and the following passages trans. by Cornford, pp. 58f.

141 Timaeus, 34 B–C.

142 See Psychological Types, “soul” and “soul image,” Defs. 48 and 49. The anima is the archetype of the feminine and plays a very important role in a man’s unconscious. See “The Relations between the Ego and the Unconscious,” pars. 296ff. I have discussed the world-soul of Plato’s Timaeus in “A Psychological Approach to the Dogma of the Trinity,” pars. 186ff.

143 See my remarks ibid.

144 Timaeus, 36 B–E.

145 Zöckler, p. 24.

146 The “left eye” is the moon. See below, par. 487: the moon as the gathering-place of souls (cf. fig. 31).

147 Brugsch, Religion und Mythologie der alten Aegypter, pp. 281ff.

148 Cf. the retreat of Ra on the heavenly cow (par. 351). In one of the Hindu rites of purification the penitent has to crawl through an artificial cow in order to be reborn.

149 Cited in Schultze, Psychologie der Naturvölker, p. 338.

150 Brugsch, pp. 290ff.

151 This formula is not surprising, since it is the primitive man in us whose animal forces appear in religion. From this point of view what Dieterich says in his Mithrasliturgie (p. 108) is especially significant: “The old thoughts coming from below gain a new strength in the history of religion. The revolution from below creates new life in the old indestructible forms.”

152 Sermo Suppositus 120, 8. (“Procedit Christus quasi sponsus de thalamo suo, praesagio nuptiarum exiit ad campum saeculi; … pervenit usque ad crucis torum et ibi firmavit ascendendo coniugium; ubi cum sentiret anhelantem in suspiriis creaturam commercio pietatis se pro coniuge dedit ad poenam; et copulavit sibi perpetuo iure matronam.”) The “woman” is the Church. (Cf. pl. XXXa.)

153 Dispute between Mary and the Cross,” in Morris, Legends of the Holy Rood, pp. 134–35.

154 [In modern English: “Tree unkind thou shalt be known, my son’s stepmother I call thee: Cross, thou holdest him so high in height, my fruit’s feet I may not kiss; Cross, I find thou art my foe, thou bearest my bird, beaten blue … / Lady, to thee I owe honour, thy bright palms now I bear; thy fruit flourisheth for me in blood colour …; that blossom bloomed up in thy bower. And not for thee alone, but to win all this world. / Thou art crowned Heaven’s queen, through the burden that thou barest. I am a Relic that shineth bright; men desire to know where I am. At the parliament [of the judgment day] shall I be, on doomsday appear suddenly; at the parliament I shall put up complaint, how a Maiden’s fruit on me began to die.”]

155 In Greece the stake on which criminals were executed or punished was known as the “hecate.”

156 The incest-taboo is part of a complicated whole, i.e., the marriage class system, the most elementary form of which is the cross-cousin marriage. This is a compromise between the endogamous and exogamous tendencies. See my “Psychology of the Transference,” pars. 433ff.

157 Diez, Wörterbuch der romanischen Sprachen, p. 168.

158 Part I, trans. by Wayne, p. 66.

159 Ibid., p. 54.