Psychology of the Unconscious A Study of the...

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.