Footnote 107:
Complexes are apt to be of the greatest stability, although their outward forms of manifestation change kaleidoscopically. A large number of experimental studies have entirely convinced me of this fact.
Footnote 108:
Julian the Apostate made the last, unsuccessful attempt to cause the triumph of Mithracism over Christianity.
Footnote 109:
This solution of the libido problem was brought about in a similar manner by the flight from the world during the first Christian century. (The cities of the Anchorites in the deserts of the Orient.) People mortified themselves in order to become spiritual and thus escape the extreme brutality of the decadent Roman civilization. Asceticism is forced sublimation, and is always to be found where the animal impulses are still so strong that they must be violently exterminated. The masked self-murder of the ascetic needs no further biologic proof.
Chamberlain (“Foundations of the Nineteenth Century”) sees in the problem a biologic suicide because of the enormous amount of illegitimacy among Mediterranean peoples at that time. I believe that illegitimacy tends rather to mediocrity and to living for pleasure. It appears after all that there were, at that time, fine and noble people who, disgusted with the frightful chaos of that period which was merely an expression of the disruption of the individual, put an end to their lives, and thus caused the death of the old civilization with its endless wickedness.
Footnote 110:
“The last age of Cumean prophecy has come already! Over again the great series of the ages commences: Now too returns the Virgin, return the Saturnian kingdoms; Now at length a new progeny is sent down from high Heaven. Only, chaste Lucina, to the boy at his birth be propitious, In whose time first the age of iron shall discontinue, And in the whole world a golden age arise: now rules thy Apollo.
“Under thy guidance, if any traces of our guilt continue, Rendered harmless, they shall set the earth free from fear forever, He shall partake of the life of the gods, and he shall see Heroes mingled with gods, and he too shall be seen by them. And he shall rule a peaceful world with his father’s virtues.”
Footnote 111:
Δίκη (Justice), daughter of Zeus and Themis, who, after the Golden Age, forsook the degenerate earth.
Footnote 112:
Thanks to this eclogue, Virgil later attained the honor of being a semi-Christian poet. To this he owes his position as guide to Dante.
Footnote 113:
Both are represented not only as Christian, but also as Pagan. Essener and Therapeuten were quasi orders of the Anchorites living in the desert. Probably, as, for instance, may be learned from Apuleius (“Metamorphoses,” lib. XI), there existed small settlements of mystics or consecrated ones around the sacred shrines of Isis and Mithra. Sexual abstinence and celibacy were also known.
Footnote 114:
“Below the hills, a marshy plain Infects what I so long have been retrieving: This stagnant pool likewise to drain Were now my latest and my best achieving. To many millions following let me furnish soil.”
The analogy of this expression with the quotation above is striking.
Footnote 115:
Compare Breuer and Freud: “Studien über Hysterie”; also Bleuler: “Die Psychoanalyse Freuds,” _Jahrbuch_, 1910, Vol. II, 2nd half.
Footnote 116:
Faust (in suicide monologue):
“Out on the open ocean speeds my dreaming! The glassy flood before my feet is gleaming! A new day beckons to a newer shore!
A fiery chariot, borne on buoyant pinions, Sweeps near me now; I soon shall ready be To pierce the ether’s high, unknown dominions, To reach new spheres of pure activity! This godlike rapture, this supreme existence Do I, but now a worm, deserve to track? Yes, resolute to reach some brighter distance; On Earth’s fair sun I turn my back!
· · · · ·
Ah, that no wing can lift me from the soil, Upon its tract to follow, follow soaring! Then would I see eternal Evening gild The silent world beneath me glowing.
· · · · ·
And now before mine eyes expands the ocean, With all its bays in shining sleep!
· · · · ·
The new-born impulse fires my mind, I hasten on, his beams eternal drinking.”
We see it is the same longing and the same sun.
Footnote 117:
Compare Jung: “Diagnost. Assoc. Stud.”; also “The Psychology of Dementia Praecox,” Chs. II and III.
Footnote 118:
According to the Christian conception _God is Love_.
Footnote 119:
Apuleius (“Met.,” lib. XI, 257): “At manu dextera gerebam flammis adultam facem: et caput decora corona cinxerat palmae candidae foliis in modum radiorum prosistentibus. Sic ad instar solis exornato et in vicem simulacri constituto” (Then in my right hand I carried a burning torch; while a graceful chaplet encircled my head, the shining leaves of the palm tree projecting from it like rays of light. Thus arrayed like the sun, and placed so as to resemble a statue).
Footnote 120:
The parallel in the Christian mysteries is the crowning with the crown of thorns, the exhibition and mocking of the Savior.
Footnote 121:
Sacred word.
Footnote 122:
I am a star wandering about with you, and flaming up from the depths.
Footnote 123:
In the same way the Sassanian Kings called themselves “Brothers of the Sun and of the Moon.” In Egypt the soul of every ruler was a reduplication of the Sun Horus, an incarnation of the sun.
Footnote 124:
“The rising at day out of the Underworld.” Erman: “Aegypten,” p. 409.
Footnote 125:
Compare the coronation above. Feather, a symbol of power. Feather crown, a crown of rays, halo. Crowning, as such, is an identification with the sun. For example, the spiked crown upon the Roman coins made its appearance at the time when the Cæsars were identified with _Sol invictus_ (“Solis invicti comes”). The halo is the same, that is to say, an image of the sun, just as is the tonsure. The priests of Isis had smooth-shaven heads like stars. (See Apuleius, “Metamorphoses.”)
Footnote 126:
Compare with this my statements in “Über die Bedeutung des Vaters für das Schicksal des Einzelnen.” Deuticke, Wien.
Footnote 127:
In the text of the so-called Mithra Liturgy are these lines: “Εγώ εἴμι σύμπλανος ὑμῖν ἀστὴρ καὶ ἐκ τοῦ βάθους ἀναλάμπων—ταῦτά σον εἰπόντος εὐθέως ὁ δίσκος ἁπλωθήσεται” (I am a star wandering about with you and flaming up from the depths. When thou hast said this, immediately the disc of the sun will unfold). The mystic through his prayers implored the divine power to cause the disc of the sun to expand. In the same way Rostand’s “Chantecler” causes the sun to rise by his crowing.
“For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you” (Matthew xvii: 20).
Footnote 128:
Compare especially the words of the Gospel of John: “I and my Father are one” (John x: 30). “He that hath seen me hath seen the Father” (John xiv: 9). “Believe me that I am in the Father, and the Father in me” (John xiv: 11). “I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father” (John xvi: 28). “I ascend unto my Father, and your Father; and to my God, and your God” (John xx: 17).
Footnote 129:
See the footnote on p. 137 of text.
Footnote 130:
Hear me, grant me my prayer—Binding together the fiery bolts of heaven with spirit, two-bodied fiery sky, creator of humanity, fire-breathing, fiery-spirited, spiritual being rejoicing in fire, beauty of humanity, ruler of humanity of fiery body, light-giver to men, fire-scattering, fire-agitated, life of humanity, fire-whirled, mover of men who confounds with thunder, famed among men, increasing the human race, enlightening humanity, conqueror of stars.
Footnote 131:
Two-bodied: an obscure epithet, if one does not admit that the dual life of the redeemed, taught in the mysteries of that time, was attributed to God, that is to say, to the libido. Compare the Pauline conception of the σῶμα σαρκικόν and πνευματικόν (carnal and spiritual body). In the Mithraic worship, Mithra seems to be the divine spirit, while Helios is the material god; to a certain extent the visible lieutenant of the divinity. Concerning the confusion between Christ and Sol, see below.
Footnote 132:
Compare Freud: “Three Contributions to the Sexual Theory.”
Footnote 133:
Renan (“Dialogues et fragments philosophiques,” p. 168) says: “Before religion had reached the stage of proclaiming that God must be put into the absolute and ideal, that is to say, beyond this world, one worship alone was reasonable and scientific: that was the worship of the sun.”
Footnote 134:
The path of the visible Gods will appear through the sun, the God my father.
Footnote 135:
Buber: “Ekstat. Konfess.,” p. 51 and on.
Footnote 136:
“Liebesgesänge an Gott,” cited by Buber: “Ekstat. Konfess.,” p. 40. An allied symbolism is found in Carlyle: “The great fact of existence is great to him. Fly as he will, he can not get out of the awful presence of this reality. His mind is so made; he is great by that first of all. Fearful and wonderful, real is life, real is death, is this universe to him. Though all men should forget its truth, and walk in a vain show, he can not. At all moments the Flame-image glares in upon him” (“Heroes and Hero-Worship”).
One can select from literature at random. For example, S. Friedländer (Berlin-Halensee) says in _Jugend_, 1910, No. 35, p. 823: “Her longing demands from the beloved only the purest. Like the sun, it burns to ashes with the flame of excessive life, which refuses to be light,” and so on.
Footnote 137:
Buber: Ibid., p. 45.
Footnote 138:
I emphasize this passage because its idea contains the psychological root of the “Wandering of the soul in Heaven,” the conception of which is very ancient. It is a conception of the wandering sun which from its rising to its setting wanders over the world. The wandering gods are representations of the sun, that is, symbols of the libido. This comparison is indelibly impressed in the human phantasy as is shown by the poem of Wesendonck:
