162. According to the Chaldean teaching the sun occupies the middle place in the choir of the seven planets.

163. The Great Bear consists of seven stars.

164. Mithra is frequently represented with a knife in one hand and a torch in the other. The knife as an instrument of sacrifice plays an important rôle in his myth.

165. Ibid.

166. Compare with this the scarlet mantle of Helios in the Mithra liturgy. It was a part of the rites of the various cults to be dressed in the bloody skins of the sacrificial animals, as in the Lupercalia, Dionysia and Saturnalia, the last of which has bequeathed to us the Carnival, the typical figure of which, in Rome, was the priapic Pulcinella.

167. Compare the linen-clad retinue of Helios. Also the bull-headed gods wear white περιζώματα (aprons).

168. The title of Mithra in Vendidad XIX, 28; cit. by Cumont: “Textes et Monuments,” p. 37.

169. The development of the sun symbol in Faust does not go as far as an anthropomorphic vision. It stops in the suicide scene at the chariot of Helios (“A fiery chariot borne on buoyant pinions sweeps near me now”). The fiery chariot comes to receive the dying or departing hero, as in the ascension of Elijah or of Mithra. (Similarly Francis of Assisi.) In his flight Faust passes over the sea, just as does Mithra. The ancient Christian pictorial representations of the ascension of Elijah are partly founded upon the corresponding Mithraic representations. The horses of the sun-chariot rushing upwards to Heaven leave the solid earth behind, and pursue their course over a water god, Oceanus, lying at their feet. (Cumont: “Textes et Monuments.” Bruxelles 1899, I, p. 178.)

170. Compare my article, “Psych. und Path. sog. occ. Phän.”

171. Quoted from Pitra: “Analecta sacra,” cit. by Cumont: “Textes et Monuments,” p. 355.

172. Helios, the rising sun—the only sun rising from heaven!

173. Cited from Usener: “Weihnachtsfest,” p. 5.

174. “O, how remarkable a providence that Christ should be born on the same day on which the sun moves onward, V. Kal. of April the fourth holiday, and for this reason the prophet Malachi spoke to the people concerning Christ: ‘Unto you shall the sun of righteousness arise with healing in his wings,’ this is the sun of righteousness in whose wings healing shall be displayed.”

175. The passage from Malachi is found in chap. iv, 2: “But unto you that fear my name shall the Sun of Righteousness arise with healing in His wings” (feathers). This figure of speech recalls the Egyptian sun symbol.

176. Cumont: “Textes et Monuments,” t. I, p. 355. περὶ ἀστρονόμων.

177. “Moreover the Lord is born in the month of December in the winter on the 8th Kal. of January when the ripe olives are gathered, so that the oil, that is the chrism, may be produced, moreover they call it the birthday of the Unconquered One. Who in any case is as unconquered as our Lord, who conquered death itself? Or why should they call it the birthday of the sun; he himself is the sun of righteousness, concerning whom Malachi, the prophet, spoke: ‘The Lord is the author of light and of darkness, he is the judge spoken of by the prophet as the Sun of righteousness.’”

178. “Ah! woe to the worshippers of the sun and the moon and the stars. For I know many worshippers and prayer sayers to the sun. For now at the rising of the sun, they worship and say, ‘Have mercy on us,’ and not only the sun-gnostics and the heretics do this, but also Christians who leave their faith and mix with the heretics.”

179. The pictures in the Catacombs contain much symbolism of the sun. The Swastika cross, for example—a well-known image of the sun, wheel of the sun, or sun’s feet—is found upon the garment of Fossor Diogenes in the cemetery of Peter and Marcellinus. The symbols of the rising sun, the bull and the ram, are found in the Orpheus fresco of the cemetery of the holy Domitilla. Similarly the ram and the peacock (which, like the phœnix, is the symbol of the sun) is found upon an epitaph of the Callistus Catacomb.

180. Compare the countless examples in Görres: “Die christliche Mystik.”

181. Compare Leblant: “Sarcophages de la Gaule,” 1880. In the “Homilies” of Clement of Rome (“Hom.,” II, 23, cit. by Cumont) it is said: Τῷ κυρίῳ γεγονάσιν δώδεκα ἀπόστολοι τῶν τοῦ ἡλίου δώδεκα μηνῶν φέροντες τὸν ἀριθμόν (The twelve apostles of the Lord, having the number of the twelve months of the sun). As is apparent, this idea is concerned with the course of the sun through the Zodiac. Without wishing to enter upon an interpretation of the Zodiac, I mention that, according to the ancient view (probably Chaldean), the course of the sun was represented by a snake which carried the signs of the Zodiac on its back (similarly to the Leontocephalic God of the Mithra mysteries). This view is proven by a passage from a Vatican Codex edited by Cumont in another connection (190, saec. XIII, p. 229, p. 85): “τότε ὁ πάνσοφος δημιουργὸς ἄκρῳ νεύματι ἐκίνησε τὸν μέγαν δράκοντα σὺν τῷ κεκοσμημένῳ στεφάνῳ, λέγω δὴ τὰ ἰβ’ ζῴδια, βαστάζοντα ἐπὶ τοῦ νώτου αὐτοῦ” (The all-wise maker of the world set in motion the great dragon with the adorned crown, with a command at the end. I speak now of the twelve images borne on the back of this).

This inner connection of the ζῴδια (small images) with the zodiacal snake is worthy of notice and gives food for thought. The Manichæan system attributes to Christ the symbol of the snake, and indeed of the snake on the tree of Paradise. For this the quotation from John gives far-reaching justification (John iii:14): “And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up.” An old theologian, Hauff (“Biblische Real- und Verbalkonkordanz,” 1834), makes this careful observation concerning this quotation: “Christ considered the Old Testament story an unintentional symbol of the idea of the atonement.” The almost bodily connection of the followers with Christ is well known. (Romans xii:4): “For as we have many members in one body, and all members have not the same office, so we being many are one body in Christ, and every one members one of another.” If confirmation is needed that the zodiacal signs are symbols of the libido, then the sentence in John i:29, “Behold the Lamb of God, which taketh away the sin of the world,” assumes a significant meaning.

182. According to an eleventh-century manuscript in Munich; Albrecht Wirth: “Aus orientalischen Chroniken,” p. 151. Frankfurt 1894.

183. “To Zeus, the Great Sun God, the King, the Saviour.”

184. Abeghian: “Der armenische Volksglaube,” p. 41, 1899.

185. Compare Aigremont: “Fuss- und Schuhsymbolik,” Leipzig 1909.

186. Attis was later assimilated with Mithra. Like Mithra he was represented with the Phrygian cap (Cumont: “Myst. des Mith.,” p. 65). According to the testimony of Hieronymus, the manger (Geburtshöhle) at Bethlehem was originally a sanctuary (Spelæum) of Attis (Usener: “Weihnachtsfest,” p. 283).

187. Cumont (“Die Mysterien des Mithra,” p. 4) says of Christianity and Mithracism: “Both opponents perceived with astonishment how similar they were in many respects, without being able to account for the causes of this similarity.”

188. Our present-day moral views come into conflict with this wish in so far as it concerns the erotic fate. The erotic adventures necessary for so many people are often all too easily given up because of moral opposition, and one willingly allows himself to be discouraged because of the social advantages of being moral.

189. The poetical works of Lord Byron.

190. Edmond Rostand: “Cyrano de Bergerac,” Paris 1898.

191. The projection into the “cosmic” is the primitive privilege of the libido, for it enters into our perception naturally through all the avenues of the senses, apparently from without, and in the form of pain and pleasure connected with the objects. This we attribute to the object without further thought, and we are inclined, in spite of our philosophic considerations, to seek the causes in the object, which often has very little concern with it. (Compare this with the Freudian conception of Transference, especially Firenczi’s remarks in his paper, “Introjektion und Übertragung,” Jahrbuch, Vol. I, p. 422.) Beautiful examples of direct libido projection are found in erotic songs:

(Neo-Grecian Folksong from Sanders: “Das Volksleben der Neugriechen,” 1844, p. 81, cit. Zeitschrift des Vereines für Volkskunde, Jahrgang XII, 1902, p. 166.)

(From the Edda, tr. (into Ger.) by H. Gering, p. 53; Zeitschrift für Volkskunde, Jahrgang XII, 1902, p. 167.)

Here, too, belong all the miraculous stories of cosmic events, phenomena occurring at the birth and death of heroes. (The Star of Bethlehem; earthquakes, the rending asunder of the temple hangings, etc., at the death of Christ.) The omnipotence of God is the manifest omnipotence of the libido, the only actual doer of wonders which we know. The symptom described by Freud, as the “omnipotence of thought” in Compulsion Neuroses arises from the “sexualizing” of the intellect. The historical parallel for this is the magical omnipotence of the mystic, attained by introversion. The “omnipotence of thought” corresponds to the identification with God of the paranoic, arrived at similarly through introversion.

192. Comparable to the mythological heroes who after their greatest deeds fall into spiritual confusion.

193. Here I must refer you to the blasphemous piety of Zinzendorf, which has been made accessible to us by the noteworthy investigation of Pfister.

194. Anah is really the beloved of Japhet, the son of Noah. She leaves him because of the angel.

195. The one invoked is really a star. Compare Miss Miller’s poem.

196. Really an attribute of the wandering sun.

197. Compare Miss Miller’s poem.

198. The light-substance of God.

199. The light-substance of the individual soul.

200. The bringing together of the two light-substances shows their common origin; they are the symbols of the libido. Here they are figures of speech. In earlier times they were doctrines. According to Mechthild von Magdeburg the soul is made out of love (“Das fliessende Licht der Gottheit,” herausgegeben von Escherich, Berlin 1909).

201. Compare what is said above about the snake symbol of the libido. The idea that the climax means at the same time the end, even death, forces itself here.

202. Compare the previously mentioned pictures of Stuck: Vice, Sin and Lust, where the woman’s naked body is encircled by the snake. Fundamentally it is a symbol of the most extreme fear of death. The death of Cleopatra may be mentioned here.

203. Encircling by the serpent.

204. This is the way it appears to us from the psychological standpoint. See below.

205. Samson as Sun-god. See Steinthal: “Die Sage von Simson,” Zeitschrift für Völkerpsychologie, Vol. II.

206. I am indebted for the knowledge of this fragment to Dr. Van Ophuijsen of The Hague.

207. Rudra, properly father of the Maruts (winds), a wind or sun god, appears here as the sole creator God, as shown in the course of the text. The rôle of creator and fructifier easily belongs to him as wind god. I refer to the observations in Part I concerning Anaxagoras and to what follows.

208. This and the following passages from the Upanishads are quoted from: “The Upanishads,” translated by R. G. S. Mead and J. C. Chattopâdhyâya. London 1896.

209. In a similar manner, the Persian sun-god Mithra is endowed with an immense number of eyes.

210. Whoever has in himself, God, the sun, is immortal, like the sun. Compare Pt. I, Ch. 5.

211. Bayard Taylor’s translation of “Faust” is used throughout this book.—Translator.

212. He was given that name because he had introduced the phallic cult into Greece. In gratitude to him for having buried the mother of the serpents, the young serpents cleaned his ears, so that he became clairaudient and understood the language of birds and beasts.

213. Compare the vase picture of Thebes, where the Cabiri are represented in noble and in caricatured form (in Roscher: “Lexicon,” s. Megaloi Theoi).

214. The justification for calling the Dactyli thumbs is given in a note in Pliny: 37, 170, according to which there were in Crete precious stones of iron color and thumblike shape which were called Idaean Dactyli.

215. Therefore, the dactylic metre or verse.

216. See Roscher: “Lexicon of Greek and Roman Mythology,” s. Dactyli.

217. According to Jensen: “Kosmologie,” p. 292, Oannes-Ea is the educator of men.

218. Inman: “Ancient Pagan and Modern Christian Symbolism.”

219. Varro identifies the μεγάλοι θεοί with the Penates. The Cabiri might be simulacra duo virilia Castoris et Pollucis in the harbor of Samothrace.

220. In Brasiae on the Laconian coast and in Pephnos some statues only a foot high with caps on their heads were found.

221. That the monks have again invented cowls seems of no slight importance.

222. Zentralblatt für Psychoanalyse, II, p. 187.

223. The typical motive of the youthful teacher of wisdom has also been introduced into the Christ myth in the scene of the twelve-year-old Jesus in the temple.

224. Next to this, there is a female figure designated as ΚΡΑΤΕΙΑ, which means “one who brings forth” (Orphic).

225. Roscher: “Lexicon,” s. v. Megaloi Theoi.

226. Comrade—fellow-reveller.

227. Roscher: “Lexicon,” s. v. Phales.

228. Compare Freud’s evidence, Zentralblatt für Psychoanalyse, I, p. 188. I must remark at this place that etymologically penis and penates are not grouped together. On the contrary, πέος, πόσυη, Sanskrit pása-ḥ, Latin penis, were given with the Middle High German visel (penis) and Old High German fasel the significance of fœtus, proles. (Walde: “Latin Etymologie,” s. Penis.)

229. Stekel in his “Traumsymbolik” has traced out this sort of representation of the genitals, as has Spielrein also in a case of dementia praecox. 1912 Jahrbuch, Vol. III, p. 369.

230. The figure of Κράτεια, the one who “brings forth,” placed beside it is surprising in that the libido occupied in creating religion has apparently developed out of the primitive relation to the mother.

231. In Freud’s paper (“Psychoanalytische Bemerkungen über einen Fall von Paranoia usw.,” 1912 Jahrbuch, Vol. III, p. 68), which appeared simultaneously with the first part of my book, he makes an observation absolutely parallel to the meaning of my remarks concerning the “libido theory” resulting from the phantasies of the insane Schreber: Schreber’s divine rays composed by condensation of sun’s rays, nerve fibres and sperma are really nothing else but the libido fixations projected outside and objectively represented, and lend to his delusion a striking agreement with our theory. That the world must come to an end because the ego of the patient attracts all the rays to himself; that later during the process of reconstruction he must be very anxious lest God sever the connection of the rays with him: these and certain other peculiarities of Schreber’s delusion sound very like the foregoing endopsychic perceptions, on the assumption of which I have based the interpretation of paranoia.

232. “Tuscalanarum quaestionum,” lib. IV.

233. From the good proceed desire and joy—joy having reference to some present good, and desire to some future one—but joy and desire depend upon the opinion of good; as desire being inflamed and provoked is carried on eagerly toward what has the appearance of good, and joy is transported and exults on obtaining what was desired: for we naturally pursue those things that have the appearance of good, and avoid the contrary—wherefore as soon as anything that has the appearance of good presents itself, nature incites us to endeavor to obtain it. Now where this strong desire is consistent and founded on prudence, it is by the stoics called Bulesis and the name which we give it is volition, and this they allow to none but their wise men, and define it thus; volition is a reasonable desire; but whatever is incited too violently in opposition to reason, that is a lust or an unbridled desire which is discoverable in all fools.—The Tusculan Disputation, Cicero, page 403.

234. “Pro Quint.,” 14.

235. Libido is used for arms and military horses rather than for dissipations and banquets.

236. Walde: “Latin Etymological Dictionary,” 1910. See libet. Liberi (children) is grouped together with libet by Nazari (“Riv. di Fil.,” XXXVI, 573). Could this be proven, then Liber, the Italian god of procreation, undoubtedly connected with liberi, would also be grouped with libet. Libitina is the goddess of the dead, who would have nothing in common with Lubentina and Lubentia (attribute of Venus), which belongs to libet; the name is as yet unexplained. (Compare the later comments in this work.) Libare = to pour (to sacrifice?) and is supposed to have nothing to do with liber. The etymology of libido shows not only the central setting of the idea, but also the connection with the German Liebe (love). We are obliged to say under these circumstances that not only the idea, but also the word libido is well chosen for the subject under discussion.

237. A corrected view on the conservation of energy in the light of the theory of cognition might offer the comment that this picture is the projection of an endopsychic perception of the equivalent transformations of the libido.

238. Freud: “Three Contributions to the Sexual Theory,” p. 29. Translation by Brill. “In a non-sexual ‘impulse’ originating from impulses of motor sources we can distinguish a contribution from a stimulus-receiving organ, such as the skin, mucous membrane, and sensory organs. This we shall here designate as an erogenous zone; it is that organ the stimulus of which bestows on the impulse the sexual character.”

239. Freud: Ibid., p. 14. “One definite kind of contiguity, consisting of mutual approximation of the mucous membranes of the lips in the form of a kiss, has among the most civilized nations received a sexual value, though the parts of the body concerned do not belong to the sexual apparatus but form the entrance to the digestive tract.”

240. See Freud: Ibid.

241. An old view which Möbius endeavored to bring again to its own. Among the newcomers it is Fouillée, Wundt, Beneke, Spencer, Ribot and others, who grant the psychologic primate to the impulse system.

242. Freud: Ibid., p. 25. “I must repeat that these psychoneuroses, as far as my experience goes, are based on sexual motive powers. I do not mean that the energy of the sexual impulse contributes to the forces supporting the morbid manifestations (symptoms), but I wish distinctly to maintain that this supplies the only constant and the most important source of energy in the neurosis, so that the sexual life of such persons manifests itself either exclusively, preponderately, or partially in these symptoms.”

243. That scholasticism is still firmly rooted in mankind is only too easily proven, and an illustration of this is the fact that not the least of the reproaches directed against Freud, is that he has changed certain of his earlier conceptions. Woe to those who compel mankind to learn anew! “Les savants ne sont pas curieux.”

244. Jahrbuch, Vol. III, p. 65.

245. Schreber’s case is not a pure paranoia in the modern sense.

246. Also in “Der Inhalt der Psychose,” 1908.

247. Compare Jung: “The Psychology of Dementia Praecox,” p. 114.

248. For example, in a frigid woman who as a result of a specific sexual repression does not succeed in bringing the libido sexualis to the husband, the parent imago is present and she produces symptoms which belong to that environment.

249. Similar transgression of the sexual sphere might also occur in hysterical psychoses; that indeed is included with the definition of the psychosis and means nothing but a general disturbance of adaptation.

250. “Die psychosexuellen Differenzen der Hysterie und der Dementia praecox,” Zentralblatt für Nervenheilkunde und Psychiatrie, 1908.

251. “Introjektion und Übertragung,” Jahrbuch, Vol. I, p. 422.

252. See Avenarius: “Menschliche Weltbegriffe,” p. 25.

253. “Welt als Wille und Vorstellung,” Vol. I, p. 54.

254. “Theogonie.”

255. Compare Roscher: “Lexicon,” p. 2248.

256. Drews: “Plotinus,” Jena 1907, p. 127.

257. Ibid., p. 132.

258. One substance in three forms.

259. Ibid., p. 135.

260. Plotinus: “Enneades,” II, 5, 3.

261. Plotinus: “Enneades,” IV, 8, 3.

262. “Enneades,” III, 5, 9.

263. Ibid., p. 141.

264. Naturally this does not mean that the function of reality owes its existence to the differentiation in procreative instincts exclusively. I am aware of the undetermined great part played by the function of nutrition.

265. Malthusianism is the artificial setting forth of the natural tendency.

266. For instance, in the form of procreation as in general of the will.

267. Freud in his work on paranoia has allowed himself to be carried over the boundaries of his original conception of libido by the facts of this illness. He there uses libido even for the function of reality, which cannot be reconciled with the standpoint of the “Three Contributions.”

268. Bleuler arrives at this conclusion from the ground of other considerations, which I cannot always accept. See Bleuler, “Dementia Praecox,” in Aschaffenburg’s “Handbuch der Psychiatrie.”

269. See Jung: “Kritik über E. Bleuler: Zur Theorie des schizophrenen Negativismus.” Jahrbuch, Vol. III, p. 469.

270. Spielrein: “Über den psychologischen Inhalt eines Falles von Schizophrenie.” Jahrbuch, Vol. III, p. 329.

271. His researches are in my possession and their publication is in preparation.

272. Honegger made use of this example in his lecture at the private psychoanalytic congress in Nürnberg, 1910.

273. Spielrein: Ibid., pp. 338, 353, 387. For soma as the “effusion of the seed,” see what follows.

274. Compare Berthelot: “Les Alchémistes Grecs,” and Spielrein: Ibid., p. 353.

275. I cannot refrain from observing that this vision reveals the original meaning of alchemy. A primitive magic power for generation, that is to say, a means by which children could be produced without the mother.

276. Spielrein: Ibid., pp. 338, 345.

277. I must mention here those Indians who create the first people from the union of a sword hilt and a shuttle.

278. Ibid., p. 399.

279. Naturally a precursor of onanism.