BAREFOOT GEN Vol 5 The Never Ending War 2007 1st ed.

2007 Edition Keiji Nakazawa - Downloadable PDF 2025

https://ebookfinal.com/download/barefoot-gen-vol-5-the-never-ending-
war-2007-1st-ed-2007-edition-keiji-nakazawa/

Visit ebookfinal.com today to download the complete set of

ebooks or textbooks
Here are some recommended products that we believe you will be
interested in. You can click the link to download.

BAREFOOT GEN Vol 9 Breaking Down Borders 2009 1st ed. 2009
Edition Keiji Nakazawa

https://ebookfinal.com/download/barefoot-gen-vol-9-breaking-down-
borders-2009-1st-ed-2009-edition-keiji-nakazawa/

BARFOOT GEN Vol 4 Out of the Ashes 1st ed. Edition Keiji
Nakazawa

https://ebookfinal.com/download/barfoot-gen-vol-4-out-of-the-
ashes-1st-ed-edition-keiji-nakazawa/

Rationalist Traces Architectural Design 09 10 2007 Vol 77

No 5 1st Edition Torsten Schmiedeknecht

https://ebookfinal.com/download/rationalist-traces-architectural-
design-09-10-2007-vol-77-no-5-1st-edition-torsten-schmiedeknecht/

Ending the Vietnam War Cheng Guan Ang

https://ebookfinal.com/download/ending-the-vietnam-war-cheng-guan-ang/
Understanding the CDM 2007 regulations 2nd ed Edition Owen
V Griffiths

https://ebookfinal.com/download/understanding-the-
cdm-2007-regulations-2nd-ed-edition-owen-v-griffiths/

Beginning SharePoint 2007 Building Team Solutions with

MOSS 2007 Programmer to Programmer 1st Edition Amanda
Murphy
https://ebookfinal.com/download/beginning-sharepoint-2007-building-
team-solutions-with-moss-2007-programmer-to-programmer-1st-edition-
amanda-murphy/

The Little Data Book 2007 World Bank

https://ebookfinal.com/download/the-little-data-book-2007-world-bank/

Pacific Symposium on Biocomputing 2007 Maui Hawaii 3 7

January 2007 Russ B. Altman

https://ebookfinal.com/download/pacific-symposium-on-
biocomputing-2007-maui-hawaii-3-7-january-2007-russ-b-altman/

Word 2007 Beyond the Manual 1st Edition Connie Morrison

https://ebookfinal.com/download/word-2007-beyond-the-manual-1st-
edition-connie-morrison/
BAREFOOT GEN Vol 5 The Never Ending War 2007 1st
ed. 2007 Edition Keiji Nakazawa Digital Instant
Download
Author(s): Keiji Nakazawa, Project Gen (tr.)
ISBN(s): 9780867195965, 0867195967
Edition: 1st ed. 2007
File Details: PDF, 6.28 MB
Year: 2007
Language: english
Another Random Scribd Document
with Unrelated Content
The text on this page is estimated to be only 28.66%
accurate

THE DUAL MOTHER ROLE 357 mother, because only

through her does he share in immortality. Therefore, it happened
that the death of Christ on the cross, which creates universal
salvation, was understood as "baptism"; that is to say, as rebirth
through the second mother, the mysterious tree of death. Christ
says: " But I have a baptism to be baptized with: and how am I
straitened till it be accomplished! " — Luke xii: 50. He interprets his
death agony symbolically as birth agony. The motive of the two
mothers suggests the thought of self-rejuvenation, and evidently
expresses the fulfilment of the wish that it might be possible for the
mother to bear me again; at the same time, applied to the heroes, it
means one is a hero who is borne again by her who has previously
been his mother; that is to say, a hero is he who may again produce
himself through his mother. The countless suggestions in the history
of the procreation of the heroes indicate the latter formulations.
Hiawatha's father first overpowered the mother under the symbol of
the bear; then himself becoming a god, he procreates the hero.
What Hiawatha had to do as hero, Nokomis hinted to him in the
legend of the origin of the moon; he is forcibly to throw his mother
upwards (or throw downwards?) ; then she would become pregnant
by this act of violence and could bring forth a daughter. This
rejuvenated mother would be allotted, according to the Egyptian
rite, as a daughter-wife to the sun-god, the father of his mother, for
self-reproduction. What action
The text on this page is estimated to be only 27.86%
accurate

358 PSYCHOLOGY OF THE UNCONSCIOUS Hiawatha takes

in this regard we shall see presently. We have already studied the
behavior of the pre-Asiatic gods related to Christ. Concerning the
pre-existence of Christ, the Gospel of St. John is full of this thought.
Thus the speech of John the Baptist: " This is he of whom I said,
After me cometh a man which is preferred before me; for he was
before me." — John i: 30. Also the beginning of the gospel is full of
deep mythologic significance : " In the beginning was the Word, and
the Word was with God, and the Word was God. The same was in
the beginning with God. (3) " All things were made by him, and
without him was not anything made that was made. (4) "In him was
life, and the life was the light of men. (5) " And the light shineth in
darkness; and the darkness comprehendeth it not. (6) " There was a
man sent from God whose name was John. (7) "The same came for
a witness, to bear witness of the Light. (8) " He was not that Light,
but was sent to bear witness of that Light. (9) " That was the true
Light, which lighteth every man that cometh into the world." This is
the proclamation of the reappearing light, the reborn sun, which
formerly was, and which will be again. In the baptistry at Pisa, Christ
is represented bringing the tree of life to man; his head is
surrounded by a sun halo. Over this relief stand the words
INTROITUS SOLIS. Because the one born was his own procreator,
the history of his procreation is strangely concealed under sym 
The text on this page is estimated to be only 28.02%
accurate

THE DUAL MOTHER R^LE 359 bolic events, which are

meant to conceal and deny it; hence the extraordinary assertion of
the virgin conception. This is meant to hide the incestuous
impregnation. But do not let us forget that this naive assertion plays
an unusually important part in the ingenious symbolic bridge, which
is to guide the libido out from the incestuous bond to higher and
more useful applications, *which indicate a new kind of immortality;
that is to say, immortal work. The environment of Hiawatha's youth
is of importance : " By the shores of Gitche Gumee, By the shining
Big-Sea-Water, Stood the wigwam of Nokomis, Daughter of the
Moon, Nokomis. Dark behind it rose the forest, Rose the black and
gloomy pine-trees, Rose the firs with cones upon them. Bright
before it beat the water, Beat the clear and sunny water, Beat the
shining Big-Sea-Water." In this environment Nokomis brought him
up. Here she taught him the first words, and told him the first fairy
tales, and the sounds of the water and the wood were intermingled,
so that the child learned not only to understand man's speech, but
also that of Nature : " At the door on summer evenings Sat the little
Hiawatha; Heard the whispering of the pine-trees, Heard the lapping
of the water, Sounds of music, words of wonder: 1 Minne-wawa! ' 14
said the pine-trees, * Mudway-aushka ! ' 15 said the water."
The text on this page is estimated to be only 28.06%
accurate

36o PSYCHOLOGY OF THE UNCONSCIOUS Hiawatha hears

human speech in the sounds of Nature; thus he understands
Nature's speech. The wind says, " Wawa." The cry of the wild goose
is " Wawa." Wah-wah-taysee means the small glowworm which
enchants him. Thus the poet paints most beautifully the gradual
gathering of external nature into the compass of the subjective,16
'and the intimate connection of the primary object to which the first
lisping words were applied, and from which the first sounds were
derived, with the secondary object, the wider nature which usurps
imperceptibly the mother's place, and takes possession of those
sounds heard first from the mother, and also of those feelings which
we all discover later in ourselves in all the warm love of Mother
Nature. The later blending, whether pantheistic-philosophic or
aesthetic, of the sentimental, cultured man with nature is, looked at
retrospectively, a reblending with the mother, who was our primary
object, and with whom we truly were once wholly one.17 Therefore,
it is not astonishing when we again see emerging in the poetical
speech of a modern philosopher, Karl Joel, the old pictures which
symbolize the unity with the mother, illustrated by the confluence of
subject and object. In his recent book, " Seele und Welt" (1912),
Joel writes as follows, in the chapter called " Primal Experience " 18
: " I lay on the seashore, the shining waters glittering in my dreamy
eyes; at a great distance fluttered the soft breeze; throbbing,
shimmering, stirring, lulling to sleep comes the wave beat to the
shore — or to the ear? I know not. Distance and nearness become
blurred into one; without and within glide into each
The text on this page is estimated to be only 28.95%
accurate

THE DUAL MOTHER ROLE 361 other. Nearer and nearer,

dearer and more homelike sounds the beating of the waves; now,
like a thundering pulse in my head it strikes, and now it beats over
my soul, devours it, embraces it, while it itself at the same time
floats out like the blue waste of waters. Yes, without and within are
one. Glistening and foaming, flowing and fanning and roaring, the
entire symphony of the stimuli experienced sounds in one tone, all
thought becomes one thought, which becomes one with feeling; the
world exhales in the soul and the soul dissolves in the world. Our
small life is encircled by a great sleep — the sleep of our cradle, the
sleep of our grave, the sleep of our home, from which we go forth in
the morning, to which we again return in the evening; our life but
the short journey, the interval between the emergence from the
original oneness and the sinking back into it! Blue shimmers the
infinite sea, wherein dreams the jelly fish of the primitive life, toward
which without ceasing our thoughts hark back dimly through eons of
existence. For every happening entails a change and a guarantee of
the unity of life. At that moment when they are no longer blended
together, in that instant man lifts his head, blind and dripping, from
the depths of the stream of experience, from the oneness with the
experience; at that moment of parting when the unity of life in
startled surprise detaches the Change and holds it away from itself
as something alien, at this moment of alienation the aspects of the
experience have been substantialized into subject and object, and in
that moment consciousness is born." / Joel paints here, in
unmistakable symbolism, the confluence of subject and object as the
reunion of mother and child. The symbols agree with those of
mythology, even in their details. The encircling and devouring motive
is distinctly suggested. The sea, devouring the sun and giving birth
to it anew, is already an old acquaintance. The moment of the rise
of consciousness, the separation of subject and object is a birth;
truly philosophical
The text on this page is estimated to be only 28.42%
accurate

362 PSYCHOLOGY OF THE UNCONSCIOUS thought hangs

with lame wings upon the few great primitive pictures of human
speech, above the simple, all-surpassing greatness of which no
thought can rise. The idea of the jelly fish is not " accidental." Once
when I was explaining to a patient the maternal significance of
water at this contact with the mother complex, she experienced a
very unpleasant feeling. " It makes me squirm," she said, " as if I
touched a jelly fish." Here, too, the same idea ! The blessed state of
sleep before birth and after death is, as Joel observed, something
like old shadowy memories of that unsuspecting, thoughtless state
of early childhood, where as yet no opposition disturbed the peaceful
flow of dawning life, to which the inner longing always draws us
back again and again, and from which the active life must free itself
anew with struggle and death, so that it may not be doomed to
destruction. Long before Joel, an Indian chieftain had said the same
thing in similar words to one of the restless wise men: " Ah, my
brother, you will never learn to know the happiness of thinking
nothing and doing nothing: this is next to sleep; this is the most
delightful thing there is. Thus we were before birth, thus we shall be
after death." 19 We shall see in Hiawatha's later fate how important
his early impressions are in his choice of a wife. Hiawatha's first
deed was to kill a roebuck with his arrow : " Dead he lay there in the
forest, By the 'ford across the river." This is typical of Hiawatha's
deeds. Whatever he kills, for the most part, lies next to or in the
water, some 
The text on this page is estimated to be only 28.15%
accurate

THE DUAL MOTHER ROLE 363 times half in the water and
half on the land.20 It seems that this must well be so. The later
adventures will teach us why this must be so. The buck was no
ordinary animal, but a magic one ; that is to say, one with an
additional unconscious significance. Hiawatha made for himself
gloves and moccasins from its hide; the gloves imparted such
strength to his arms that he could crumble rocks to dust, and the
moccasins had the virtue of the seven-league boots. By enwrapping
himself in the buck's skin he really became a giant. This motive,
together with the death of the animal at the ford,21 in the water,
reveals the fact that the parents are concerned, whose gigantic
proportions as compared with the child are of great significance in
the unconscious. The " toys of giants " is a wish inversion of the
infantile phantasy. The dream of an eleven-year-old girl expresses
this : " I am as high as a church steeple ; then a policeman comes. I
tell him, ' If you say anything, I will cut off your head. ' ! The "
policeman," as the analysis brought out, referred to the father,
whose gigantic size was over-compensated by the church steeple. In
Mexican human sacrifices, the gods were represented by criminals,
who were slaughtered, and flayed, and the Corybantes then clothed
themselves in the bloody skins, in order to illustrate the resurrection
of the gods.22 (The snake's casting of his skin as a symbol of
rejuvenation.) Hiawatha has, therefore, conquered his parents,
primarily the mother, although in the form of a male animal
(compare the bear of Mudjekeewis) ; and from that
The text on this page is estimated to be only 29.22%
accurate

364 PSYCHOLOGY OF THE UNCONSCIOUS comes his

giant's strength. He has taken on the parent's skin and now has
himself become a great man. Now he started forth to his first great
battle to fight with the father Mudjekeewis, in order to avenge his
dead mother Wenonah. Naturally, under this figure of speech hides
the thought that he slays the father, in order to take possession of
the mother. Compare the battle of Gilgamesh with the giant
Chumbaba and the ensuing conquest of Ishtar. The father, in the
psychologic sense, merely represents the personification of the
incest prohibition; that is to say, resistance, which defends the
mother. Instead of the father, it may be a fearful animal (the great
bear, the snake, the dragon, etc.) which must be fought and
overcome. The hero is a hero because he sees in every difficulty of
life resistance to the forbidden treasure, and fights that resistance
with the complete yearning which strives towards the treasure,
attainable with difficulty, or unattainable, the yearning which
paralyzes and kills the ordinary man. Hiawatha's father is
Mudjekeewis, the west wind; the battle, therefore, takes place in the
west. Thence came life (impregnation of Wenonah) ; thence also
came death (death of Wenonah). Hiawatha, therefore, fights the
typical battle of the hero for rebirth in the western sea, the battle
with the devouring terrible mother, this time in the form of the
father. Mudjekeewis, who himself had acquired a divine nature,
through his conquest of the bear, now is overpowered by his son : "
Back retreated Mudjekeewis, Rushing westward o'er the mountains,
The text on this page is estimated to be only 28.50%
accurate

THE DUAL MOTHER ROLE 365 Stumbling westward down

the mountains, Three whole days retreated fighting, Still pursued by
Hiawatha To the doorways of the West- Wind, To the portals of the
Sunset, To the earth's remotest border, Where into the empty spaces
Sinks the sun, as a flamingo Drops into her nest at nightfall." The "
three days " are a stereotyped form representing the stay in the sea
prison of night. (Twenty-first until twenty- fourth of December.)
Christ, too, remained three days in the underworld. " The treasure,
difficult to attain," is captured by the hero during this struggle in the
west. In this case the father must make a great concession to the
son; he gives him divine nature,23 that very wind nature, the
immortality of which alone protected Mudjekeewis from death. He
says to his son: " I will share my kingdom with you, Ruler shall you
be henceforward, Of the Northwest-Wind, Keewaydin, Of the home-
wind, the Keewaydin." That Hiawatha now becomes ruler of the
home-wind has its close parallel in the Gilgamesh epic, where
Gilgamesh finally receives the magic herb from the wise old
Utnapishtim, who dwells in the West, which brings him safe once
more over the sea to his home; but this, when he is home again, is
retaken from him by a serpent. When one has slain the father, one
can obtain possession of his wife, and when one has conquered the
mother, one can free one's self.
The text on this page is estimated to be only 28.79%
accurate

366 PSYCHOLOGY OF THE UNCONSCIOUS On the return

journey Hiawatha stops at the clever arrow-maker's, who possesses
a lovely daughter : " And he named her from the river, From the
water-fall he named her, Minnehaha, Laughing Water." When
Hiawatha, in his earliest childhood dreaming, felt the sounds of
water and wind press upon his ears, he recognized in these sounds
of nature the speech of his mother. The murmuring pine trees on the
shore of the great sea, said " Minnewawa." And above, the
murmuring of the winds and the splashing of the water he found his
earliest childhood dreams once again in a woman, " Minnehaha," the
laughing water. And the hero, before all others, finds in woman the
mother, in order to become a child again, and, finally, to solve the
riddle of immortality. The fact that Minnehaha's father is a skilful
arrowmaker betrays him as the father of the hero (and the woman
he had with him as the mother). The father of the hero is very often
a skilful carpenter, or other artisan. According to an Arabian legend,
Tare,24 Abraham's father, was a skilful master workman, who could
carve arrows from any wood; that is to say, in the Arabian form of
speech, he was a procreator of splendid sons.25 Moreover, he was a
maker of images of gods. Tvashtar, Agni's father, is the maker of the
world, a smith and carpenter, the discoverer of fire-boring. Joseph,
the father of Jesus, was also a carpenter; likewise Kinyras, Adonis's
father, who is said to have invented
The text on this page is estimated to be only 28.81%
accurate

THE DUAL MOTHER ROLE 367 the hammer, the lever,

roofing and mining. Hephaestus, the father of Hermes, is an artistic
master workman and sculptor. In fairy tales, the father of the hero is
very modestly the traditional wood-cutter. These conceptions were
also alive in the cult of Osiris. There the divine image was carved out
of a tree trunk and then placed within the hollow of the tree.
(Frazer: "Golden Bough," Part IV.) In Rigveda, the world was also
hewn out of a tree by the world-sculptor. The idea that the hero is
his own procreator 28 leads to the fact that he is invested with
paternal attributes, and reversedly the heroic attributes are given to
the father. In Mani there exists a beautiful union of the motives. He
accomplishes his great labors as a religious founder, hides himself for
years in a cave, he dies, is skinned, stuffed and hung up (hero).
Besides he is an artist, and has a crippled foot. A similar union of
motives is found in Wieland, the smith. Hiawatha kept silent about
what he saw at the old arrow-maker's on his return to Nokomis, and
he did nothing further to win Minnehaha. But now something
happened, which, if it were not in an Indian epic, would rather be
sought in the history of a neurosis. Hiawatha introverted his libido;
that is to say, he fell into an extreme resistance against the " real
sexual demand " (Freud) ; he built a hut for himself in the wood, in
order to fast there and to experience dreams and visions. For the
first three days he wandered, as once in his earliest youth, through a
forest and looked at all the animals and plants :
The text on this page is estimated to be only 28.81%
accurate

368 PSYCHOLOGY OF THE UNCONSCIOUS ' Master of life !

' he cried, desponding, ' Must our lives depend on these things ? ' '
The question whether our lives must depend upon " these things " is
very strange. It sounds as if life were derived from these things; that
is to say, from nature in general. Nature seems suddenly to have
assumed a very strange significance. This phenomenon can be
explained only through the fact that a great amount of libido was
stored up and now is given to nature. As is well known, men of even
dull and prosy minds, in the springtime of love, suddenly become
aware of nature, and even make poems about it. But we know that
libido, prevented from an actual way of transference, always reverts
to an earlier way of transference. Minnehaha, the laughing water, is
so clearly an allusion to the mother that the secret yearning of the
hero for the mother is powerfully touched. Therefore, without having
undertaken anything, he goes home to Nokomis ; but there again he
is driven away, because Minnehaha already stands in his path. He
turns, therefore, even further away, into that early youthful period,
the tones of which recall Minnehaha most forcibly to his thoughts,
where he learnt to hear the mother-sounds in the sounds of nature.
In this very strange revival of the impressions of nature we
recognize a regression to those earliest and strongest nature
impressions which stand next to the subsequently extinguished,
even stronger, impressions which the child received from the mother.
The glamour of this feeling for her is transferred to other objects of
the childish environ 
The text on this page is estimated to be only 28.93%
accurate

THE DUAL MOTHER ROLE 369 ment (father's house,

playthings, etc.), from which later those magic blissful feelings
proceed, which seem to be peculiar to the earliest childish
memories. When, therefore, Hiawatha hides himself in the lap of
nature, it is really the mother's womb, and it is to be expected that
he will emerge again new-born in some form. Before turning to this
new creation arising from introversion, there is still a further
significance of the preceding question to be considered: whether life
is dependent upon " these things " ? Life may depend upon these
things in the degree that they serve for nourishment. We must infer
in this case that suddenly the question of nutrition came very near
the hero's heart. (This possibility will be thoroughly proven in what
follows.) The question of nutrition, indeed, enters seriously into
consideration. First, because regression to the mother necessarily
revives that special path of transference; namely, that of nutrition
through the mother. As soon as the libido regresses to the presexual
stage, there we may expect to see the function of nutrition and its
symbols put in place of the sexual function. Thence is derived an
essential root of the displacement from below upwards (Freud),
because, in the presexual stage, the principal value belongs not to
the genitals, but to the mouth. Secondly, because the hero fasted,
his hunger becomes predominant. Fasting, as is well known, is
employed to silence sexuality; also, it expresses symbolically the
resistance against sexuality, translated into the language of the
presexual stage. On the fourth day of his fast the hero ceased to
address himself to nature ;
The text on this page is estimated to be only 27.85%
accurate

370 PSYCHOLOGY OF THE UNCONSCIOUS he lay

exhausted, with half-closed eyes, upon his couch, sunk deep in
dreams, the picture of extreme introversion. We have already seen
that, in such circumstances, an infantile internal equivalent for reality
appears, in the place of external life and reality. This is also the case
with Hiawatha : " And he saw a youth approaching, Dressed in
garments green and yellow, Coming through the purple twilight,
Through the splendor of the sunset ; Plumes, of green bent o'er his
forehead, And his hair was soft and -golden/' This remarkable
apparition reveals himself in the following manner to Hiawatha : "
From the Master of Life descending, I, the friend of man, Mondaminj
Come to warn you and instruct you, How by struggle and by labor
You shall gain what you have prayed for. Rise up from your bed of
branches ; Rise, O youth, and wrestle with me ! " Mondamin is the
maize: a god, who is eaten, arising from Hiawatha's introversion. His
hunger, taken in a double sense, his longing for the nourishing
mother, gives birth from his soul to another hero, the edible maize,
the son of the earth mother. Therefore, he again arises at sunset,
symbolizing the entrance into the mother, and in the western sunset
glow he begins again the mystic struggle with the self-created god,
the god who has originated entirely from the longing for the
nourishing mother.
The text on this page is estimated to be only 28.29%
accurate

THE DUAL MOTHER ROLE 371 The struggle is again the

struggle for liberation from this destructive and yet productive
longing. Mondamin is, therefore, equivalent to the mother, and the
struggle with him means the overpowering and impregnation of the
mother. This interpretation is entirely proven by a myth of the
Cherokees, "who invoke it (the maize) under the name of * The Old
Woman,' in allusion to a myth that it sprang from the blood of an old
woman killed by her disobedient sons ' " : 27 " Faint with famine,
Hiawatha Started from his bed of branches, From the twilight of his
wigwam Forth into the flush of sunset Came, and wrestled with
Mondamin; At his touch he felt new courage Throbbing in his brain
and bosom, Felt new life and hope and vigor Run through every
nerve and fibre." The battle at sunset with the god of the maize
gives Hiawatha new strength; and thus it must be, because the fight
for the individual depths, against the paralyzing longing for the
mother, gives creative strength to men. Here, indeed, is the source
of all creation, but it demands heroic courage to fight against these
forces and to wrest from them the " treasure difficult to attain." He
who succeeds in this has, in truth, attained the best. Hiawatha
wrestles with himself for his creation.28 The struggle lasts again the
charmed three days. The fourth day, just as Mondamin prophesied,
Hiawatha conquers him, and Mondamin sinks to the ground in
death. As Mondamin
The text on this page is estimated to be only 28.40%
accurate

372 PSYCHOLOGY OF THE UNCONSCIOUS previously

desired, Hiawatha digs his grave in mother earth, and soon
afterwards from this grave the young and fresh maize grows for the
nourishment of mankind. Concerning the thought of this fragment,
we have therein a beautiful parallel to the mystery of Mithra, where
first the battle of the hero with his bull occurs. Afterwards Mithra
carries in " transitus " the bull into the cave, where he kills him.
From this death all fertility grows, all that is edible.29 The cave
corresponds to the grave. The same idea is represented in the
Christian mysteries, although generally in more beautiful human
forms. The soul struggle of Christ in Gethsemane, where he
struggles with himself in order to complete his work, then the "
transitus,1' the carrying of the cross,30 where he takes upon himself
the symbol of the destructive mother, and therewith takes himself to
the sacrificial grave, from which, after three days, he triumphantly
arises ; all these ideas express the same fundamental thoughts.
Also, the symbol of eating is not lacking in the Christian mystery.
Christ is a god who is eaten in the Lord's Supper. His death
transforms him into bread and wine, which we partake of in grateful
memory of his great deed.31 The relation of Agni to the Somadrink
and that of Dionysus to wine 32 must not be omitted here. An
evident parallel is Samson's rending of the lion, and the subsequent
inhabitation of the dead lion by honey bees, which gives rise to the
well-known German riddle : " Speise ging von dem Fresser und
Siissigkeit von dem Starken (Food went from the glutton and sweet
from the strong)." 33
The text on this page is estimated to be only 28.25%
accurate

THE DUAL MOTHER ROLE 373 In the Eleusinian mysteries

these thoughts seem to have played a role. Besides Demeter and
Persephone* lakchos is a chief god of the Eleusinian cult; he was the
" puer aeternus," the eternal boy, of whom Ovid says the following :
" Tu puer aeternus, tu formosissimus alto Conspiceris ccelo tibi, cum
sine cornibus astas, Virgineum caput est," etc.* In the great
Eleusinian festival procession the image of lakchos was carried. It is
not easy to say which god is lakchos, possibly a boy, or a new-born
son, similar to the Etrurian Tages, who bears the surname " the
freshly ploughed boy," because, according to the myth, he arose
from the furrow of the field behind the peasant, who was ploughing.
This idea shows unmistakably the Mondamin motive. The plough is
of well-known phallic meaning; the furrow of the field is personified
by the Hindoos as woman. The psychology of this idea is that of a
coitus, referred back to the presexual stage (stage of nutrition). The
son is the edible fruit of the field. lakchos passes, in part, as son of
Demeter or of Persephone, also appropriately as consort of Demeter.
(Hero as procreator of himself.) He is also called tij^ ^rf^rpo
The text on this page is estimated to be only 28.98%
accurate

374 PSYCHOLOGY OF THE UNCONSCIOUS who, assuming

many forms, sought to escape them, until they finally took him when
he had taken on the form of a bull. In this form he was killed (Mithra
sacrifice) and dismembered, and the pieces were thrown into a
cauldron; but Zeus killed the Titans by lightning, and swallowed the
still-throbbing heart of Zagreus. Through this act he gave him
existence once more, and Zagreus as lakchos again came forth.
lakchos carries the torch, the phallic symbol of procreation, as Plato
testifies. In the festival procession, the sheaf of corn, the cradle of
lakchos, was carried. (\IHVOV, mystica vannus lacchi.) The Orphic
legend34 relates that lakchos was brought up by Persephone, when,
after three years' slumber in the XIHVOV,* he awoke. This statement
distinctly suggests the Mondamin motive. The 2oth of Boedromion
(the month Boedromion lasts from about the 5th of September to
the 5th of October) is called lakchos, in honor of the hero. On the
evening of this day the great torchlight procession took place on the
seashore, in which the quest and lament of Demeter was
represented. The role of Demeter, who, seeking her daughter,
wanders over the whole earth without food or drink, has been taken
over by Hiawatha in the Indian epic. He turns to all created things
without obtaining an answer. As Demeter first learns of her daughter
from the subterranean Hecate, so does Hiawatha first find the one
sought for, Mondamin,35 in the deepest introversion (descent to the
mother). Hiawatha produces from himself, Mondamin, as a mother
produces the son. The * A winnowing fan used as cradle.
The text on this page is estimated to be only 27.01%
accurate

THE DUAL MOTHER ROLE 375 longing for the mother also
includes the producing mother (first devouring, then birth-giving).
Concerning the real contents of the mysteries, we learn through the
testimony of Bishop Asterius, about 390 A.D., the following : " Is not
there (in Eleusis) the gloomiest descent, and the most solemn
communion of the hierophant and the priestess; between him and
her alone? Are the torches not extinguished, and does not the vast
multitude regard as their salvation that which takes place between
the two in the darkness? " That points undoubtedly to a ritual
marriage, which was celebrated subterraneously in mother earth.
The Priestess of Demeter seems to be the representative of the
earth goddess, perhaps the furrow of the field.37 The descent into
the earth is also the symbol of the mother's womb, and was a
widespread conception under the form of cave worship. Plutarch
relates of the Magi that they sacrificed to Ahriman, ezV ronov
dvfaiov.* Lukian lets the magician Mithrobarzanes si? x°°P^or
spripov noil vXdodez nal dvrfXiov 9\ descend into the bowels of the
earth. According to the testimony of Moses of the Koran, the sister
Fire and the brother Spring were worshipped in Armenia in a cave.
Julian gave an account from the Attis legend of a Harafiaffi? e is
avrpov,\ from whence Cybele brings up her son lover, that is to say,
gives birth to him.38 The cave of Christ's birth, in Bethlehem ('
House of Bread'), is said to have been an Attis spelseum. * In a
sunless place. t Descend into a sunless desert place. J Descent into a
cave.
The text on this page is estimated to be only 28.52%
accurate

376 PSYCHOLOGY OF THE UNCONSCIOUS A further

Eleusinian symbolism is found in the festival of Hierosgamos, in the
form of the mystic chests, which, according to the testimony of
Clemens of Alexandria, may have contained pastry, salt and fruits.
The synthema (confession) of the mystic transmitted by Clemens is
suggestive in still other directions : " I have fasted, I have drunk of
the barleydrink, I have taken from the chest and after I have
labored, I have placed it back in the basket, and from the basket
into the chest." The question as to what lay in the chest is explained
in detail by Dieterich.39 The labor he considers a phallic activity,
which the mystic has to perform. In fact, representations of the
mystic basket are given, wherein lies a phallus surrounded by
fruits.40 Upon the so-called Lovatelli tomb vase, the sculptures of
which are understood to be Eleusinian ceremonies, it is shown how a
mystic caressed the serpent entwining Demeter. The caressing of the
fear animal indicates a religious conquering of incest.41 According to
the testimony of Clemens of Alexandria, a serpent was in the chest.
The serpent in this connection is naturally of phallic nature, the
phallus which is forbidden in relation to the mother. Rohde mentions
that in the Arrhetophories, pastry, in the form of phalli and serpents,
were thrown into the cave near the Thesmophorion. This custom
was a petition for the bestowal of children and harvest.42 The snake
also plays a large part in initiations under the remarkable title 6 Sia
Ho\nov Qeos. * Clemens observes that the symbol * He who
achieved divinity through the womb.
The text on this page is estimated to be only 26.60%
accurate

THE DUAL MOTHER ROLE 377 of the Sabazios mysteries is

o 8ia HO\TCQSV 6eos, $£ effTl KOLl OVTO? Sl^HO^SrO? TOV
HO\7COV T&V Through Arnobius we learn: " Aureus coluber in
sinum demittitur consecratis et eximitur rursus ab inferioribus
partibus atque imis." f In the Orphic Hymn 52, Bacchus is invoked by
vit ond \rtte £ which indicates that the god enters into man as if
through the female genitals.43 According to the testimony of
Hippolytus, the hierophant in the mystery exclaimed ispov ersne
norvia novpov, BpifjLco flpijAor (the revered one has brought forth a
holy boy, Brimos from Brimo). This Christmas gospel, u Unto us a
son is born," is illustrated especially through the tradition44 that the
Athenians " secretly show to the partakers in the Epoptia, the great
and wonderful and most perfect Epoptic mystery, a mown stalk of
wheat." 45 The parallel for the motive of death and resurrection is
the motive of losing and finding. The motive appears in religious
rites in exactly the same connection, namely, in spring festivities
similar to the Hierosgamos, where the image of the god was hidden
and found again. It is an uncanonical tradition that Moses left his
father's house when twelve years old to teach mankind. In a similar
manner Christ is lost by his parents, and they find him again as a
teacher of wisdom, just as in the Mo* He who achieved divinity
through the womb; he is a serpent, and he was drawn through the
womb of those who were being initiated. t The golden serpent is
crowded into the breast of the initiates and is then drawn out
through the lowest parts. $ O Foetus, he who is in the vagina or
womb.
The text on this page is estimated to be only 28.28%
accurate

378 PSYCHOLOGY OF THE UNCONSCIOUS hammedan

legend Moses and Joshua lose the fish, and in his place Chidher, the
teacher of wisdom, appears (like the boy Jesus in the temple) ; so
does the corn god, lost and believed to be dead, suddenly arise
again from his mother into renewed youth. (That Christ was laid in
the manger is suggestive of fodder. Robertson, therefore, places the
manger as parallel to the liknon.) We understand from these
accounts why the Eleusinian mysteries were for the mystic so rich in
comfort for the hope of a better world. A beautiful Eleusinian epitaph
shows this : " Truly, a beautiful secret is proclaimed by the blessed
Gods! Mortality is not a curse, but death a blessing! " The hymn to
Demeter 46 in the mysteries also says the same: " Blessed is he, the
earth-born man, who hath seen this! Who hath not shared in these
divine ceremonies, He hath an unequal fate in the obscure darkness
of death." Immortality is inherent in the Eleusinian symbol; in a
church song of the nineteenth century by Samuel Preiswerk we
discover it again : " The world is yours, Lord Jesus, The world, on
which we stand, Because it is thy world It cannot perish. Only the
wheat, before it comes Up to the light in its fertility, Must die in the
bosom of the earth First freed from its own nature.
The text on this page is estimated to be only 27.69%
accurate

THE DUAL MOTHER ROLE 379 " Thou goest, O Lord, our
chief, To heaven through thy sorrows, And guide him who believes
In thee on the same path. Then take us all equally To share in thy
sorrows and kingdoms, Guide us through thy gate of death, Bring
thy world into the light." Firmicus relates concerning the Attis
mysteries : " Nocte quadam simulacrum in lectica supinum ponitur et
per numeros digestis fletibus plangitur; deinde cum se ficta
lamentatione satiaverint, lumen infertur: tune a sacerdote omnium
qui flebant fauces unguentur, quibus perunctis sacerdos hoc lento
murmure SUSUrrat: 'Oappetre fivarai rov Qeov oeauofievov earai yap
r^uv tK. ndvov Such parallels show how little human personality and
how much divine, that is to say, universally human, is found in the
Christ mystery. No man is or, indeed, ever was, a hero, for the hero
is a god, and, therefore, impersonal and generally applicable to all.
Christ is a " spirit," as is shown in the very early Christian
interpretation. In different places of the earth, and in the most
varied forms and in the coloring of various periods, the Savior-hero
appears as a fruit of the entrance of the libido into the personal
maternal depths. The Bacchian consecrations represented upon the
Farnese relief contain * On a certain night an image is placed lying
down in a litter; there is weeping and lamentations among the
people, with beatings of bodies and tears. After a time, when they
have become exhausted from the lamentations, a light appears;
then the priest anoints the throats of all those who were weeping,
and softly whispers, " Take courage, O initiates of the Redeemed
Divinity; you shall achieve salvation through your grief."
The text on this page is estimated to be only 29.21%
accurate

38o PSYCHOLOGY OF THE UNCONSCIOUS a scene where a

mystic wrapped in a mantle, drawn over his head, was led to Silen,
who holds the "liixvov" (chalice), covered with a cloth. The covering
of the head signifies death. The mystic dies, figuratively, like the
seed corn, grows again and comes to the corn harvest. Proclus
relates that the mystics were buried up to their necks. The Christian
church as a place of religious ceremony is really nothing but the
grave of a hero (catacombs). The believer descends into the grave,
in order to rise from the dead with the hero. That the meaning
underlying the church is that of the mother's womb can scarcely be
doubted. The symbols of Mass are so distinct that the mythology of
the sacred act peeps out everywhere. It is the magic charm of
rebirth. The veneration of the Holy Sepulchre is most plain in this
respect. A striking example is the Holy Sepulchre of St. Stefano in
Bologna. The church itself, a very old polygonal building, consists of
the remains of a temple to Isis. The interior contains an artificial
spelaeum, a so-called Holy Sepulchre, into which one creeps through
a very little door. After a long sojourn, the believer reappears reborn
from this mother's womb. An Etruscan ossuarium in the
archaeological museum in Florence is at the same time a statue of
Matuta, the goddess of death; the clay figure of the goddess is
hollowed within as a receptacle for the ashes. The representations
indicate that Matuta is the mother. Her chair is adorned with
sphinxes, as a fitting symbol for the mother of death. Only a few of
the further deeds of Hiawatha can interest us here. Among these is
the battle with Mishe 
The text on this page is estimated to be only 29.44%
accurate

THE SO-CALLED HOLY SEPULCHRE OF S. STEFANO AT

BOLOGNA
Welcome to our website – the ideal destination for book lovers and
knowledge seekers. With a mission to inspire endlessly, we offer a
vast collection of books, ranging from classic literary works to
specialized publications, self-development books, and children's
literature. Each book is a new journey of discovery, expanding
knowledge and enriching the soul of the reade

Our website is not just a platform for buying books, but a bridge
connecting readers to the timeless values of culture and wisdom. With
an elegant, user-friendly interface and an intelligent search system,
we are committed to providing a quick and convenient shopping
experience. Additionally, our special promotions and home delivery
services ensure that you save time and fully enjoy the joy of reading.

Let us accompany you on the journey of exploring knowledge and

personal growth!

ebookfinal.com