Chapter II
.
A similar detachment of the symbol of the cross from a concrete figure we find among the Muskhogean Indians, who stretch above the surface of the water (pond or stream) two ropes crosswise and at the point of intersection throw into the water fruits, oil and precious stones as a sacrifice.[561] Here the divinity is evidently the water, not the cross, which designates the place of sacrifice only, through the point of intersection. The sacrifice at the place of union indicates why this symbol was a primitive charm of fertility,[562] why we meet it so frequently in the prechristian era among the goddesses of love (mother goddesses), especially among the Egyptians in Isis and the sun-god. We have already discussed the continuous union of these two divinities. As the cross (Tau [Τ], Crux Ansata) always recurs in the hand of Tum, the supreme God, the hegemon of the Ennead, it may not be superfluous to say something more of the destination of Tum. The Tum of On-Heliopolis bears the name “the father of his mother”; what that means needs no explanation; Jusas or Nebit-Hotpet, the goddess joined to him, _was called sometimes the mother, sometimes the daughter, sometimes the wife of the god_. The day of the beginning of autumn is designated in the Heliopolitan inscriptions as the “festival of the goddess Jusasit,” as “the arrival of the sister for the purpose of uniting with her father.” It is the day in which “the goddess Mehnit completes her work, so that the god Osiris may enter into the left eye.” (By which the moon is meant.[563]) The day is also called the filling up of the sacred eye with its needs. The heavenly cow with the moon eye, the cow-headed Isis, takes to herself in the autumn equinox the seed which procreates Horus. (Moon as keeper of the seed.) The “eye” evidently represents the genitals, as in the myth of Indra, who had to bear spread over his whole body the likeness of Yoni (vulva), on account of a Bathsheba outrage, but was so far pardoned by the gods that the disgraceful likeness of Yoni was changed into eyes.[564] The “pupil” in the eye is a child. The great god becomes a child again; he enters the mother’s womb in order to renew himself.[565] In a hymn it is said:
“Thy mother, the heavens, stretches forth her arms to thee.”
In another place it is said:
“Thou shinest, oh father of the gods, upon the back of thy mother, daily thy mother takes thee in her arms. When thou illuminatest the dwelling of night, thou unitest with thy mother, the heavens.”[566]
The Tum of Pitum-Heliopolis not only bears the Crux Ansata as a symbol, but also has this sign as his most frequent surname, that is, ānχ or ānχi, which means “life” or “the living.” He is chiefly honored as the demon serpent, Agatho, of whom it is said, “The holy demon serpent Agatho goes forth from the city Nezi.” The snake, on account of casting its skin, is the symbol of renewal, as is the scarabæus, a symbol of the sun, of whom it is said that he, being of masculine sex only, reproduces himself.
The name Chnum (another name for Tum, always meaning “the sun-god”) comes from the verb χnum, which means “to bind together, to unite.”[567] Chnum appears chiefly as the potter, the moulder of his egg. The cross seems, therefore, to be an extraordinarily condensed symbol; its supreme meaning is that of the tree of life, and, therefore, is a symbol of the mother. The symbolization in a human form is, therefore, intelligible. The phallic forms of the Crux Ansata belong to the abstract meaning of “life” and “fertility,” as well as to the meaning of “union,” which we can now very properly interpret as _cohabitation with the mother for the purpose of renewal_.[568] It is, therefore, not only a very touching but also a very significant naïve symbolism when Mary, in an Old English lament of the Virgin,[569] accuses the cross of being a false tree, which unjustly and without reason destroyed “the pure fruit of her body, her gentle birdling,” with a poisonous draught, the draught of death, which is destined only for the guilty descendants of the sinner Adam. Her son was not a sharer in that guilt. (Compare with this the cunning of Isis with the fatal draught of love.) Mary laments:
“Cross, thou art the evil stepmother of my son, so high hast thou hung him that I cannot even kiss his feet! Cross, thou art my mortal enemy, thou hast slain my little blue bird!”
The holy cross answers:
“Woman, I thank thee for my honor: thy splendid fruit, which now I bear, shines as a red blossom.[570] Not alone to save thee but to save the whole world this precious flower blooms in thee.”[571]
Santa Crux says of the relation to each other of the two mothers (Isis in the morning and Isis in the evening):
“Thou hast been crowned as Queen of Heaven on account of the child, which thou hast borne. But I shall appear as the shining relic to the whole world, at the day of judgment. I shall then raise my lament for thy divine son innocently slain upon me.”
Thus the murderous mother of death unites with the mother of life in bringing forth a child. In their lament for the dying God, and as outward token of their union, Mary kisses the cross, and is reconciled to it.[572] The naïve Egyptian antiquity has preserved for us the union of the contrasting tendencies in the mother idea of Isis. Naturally this imago is merely a symbol of the libido of the son for the mother, and describes the conflict between love and incest resistance. The criminal incestuous purpose of the son appears projected as criminal cunning in the mother-imago. The separation of the son from the mother signifies the separation of man from the generic consciousness of animals, from that infantile archaic thought characterized by the absence of individual consciousness.
It was only the power of the incest prohibition which created the self-conscious individual, who formerly had been thoughtlessly one with the tribe, and in this way alone did the idea of individual and final death become possible. Thus through the sin of Adam death came into the world. This, as is evident, is expressed figuratively, that is, in contrast form. The mother’s defence against the incest appears to the son as a malicious act, which delivers him over to the fear of death. This conflict faces us in the Gilgamesh epic in its original freshness and passion, where also the incest wish is projected onto the mother.
The neurotic who cannot leave the mother has good reasons; the fear of death holds him there. It seems as if no idea and no word were strong enough to express the meaning of this. Entire religions were constructed in order to give words to the immensity of this conflict. This struggle for expression which continued down through the centuries certainly cannot have its source in the restricted realm of the vulgar conception of incest. Rather one must understand the law which is ultimately expressed as “Incest prohibition” as coercion to domestication, and consider the religious systems as institutions which first receive, then organize and gradually sublimate, the motor forces of the animal nature not immediately available for cultural purposes.
We will now return to the visions of Miss Miller. Those now following need no further detailed discussion. The next vision is the image of a “purple bay.” The symbolism of the sea connects smoothly with that which precedes. One might think here in addition of the reminiscences of the Bay of Naples, which we came across in Part I. In the sequence of the whole, however, we must not overlook the significance of the “bay.” In French it is called _une baie_, which probably corresponds to a bay in the English text. It might be worth while here to glance at the etymological side of this idea. Bay is generally used for something which is open, just as the Catalonian word _badia_ (_bai_) comes from _badar_, “to open.” In French _bayer_ means “to have the mouth open, to gape.” Another word for the same is _Meerbusen_, “bay or gulf”; Latin _sinus_, and a third word is golf (gulf), which in French stands in closest relation to _gouffre_ = abyss. Golf is derived from “κόλπος,”[573] which also means “bosom” and “womb,” “mother-womb,” also “vagina.” It can also mean a fold of a dress or pocket; it may also mean a deep valley between high mountains. These expressions clearly show what primitive ideas lie at their base. They render intelligible Goethe’s choice of words at that place where Faust wishes to follow the sun with winged desire in order in the everlasting day “to drink its eternal light”:
“The mountain chain with all its gorges deep, Would then no more impede my godlike motion; And now before mine eyes expands the ocean, With all its bays, in shining sleep!”
Faust’s desire, like that of every hero, inclines towards the mysteries of rebirth, of immortality; therefore, his course leads to the sea, and down into the monstrous jaws of death, the horror and narrowness of which at the same time signify the new day.
“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....
· · · · ·
“Yes, let me dare those gates to fling asunder, Which every man would fain go slinking by! ’Tis time, through deeds this word of truth to thunder; That with the height of God’s Man’s dignity may vie! Nor from that gloomy gulf to shrink affrighted, Where fancy doth herself to self-born pangs compel,— To struggle toward that pass benighted, Around whose narrow mouth flame all the fires of Hell:— To take this step with cheerful resolution, Though Nothingness should be the certain swift conclusion!”
It sounds like a confirmation, when the succeeding vision of Miss Miller’s is _une falaise à pic_, “a steep, precipitous cliff.” (Compare _gouffre_.) The entire series of individual visions is completed, as the author observes, by a confusion of sounds, somewhat resembling “wa-ma, wa-ma.” This has a very primitive, barbaric sound. Since we learn from the author nothing of the subjective roots of this sound, nothing is left us but the suspicion that this sound might be considered, taken in connection with the whole, as a slight mutilation of the well-known call ma-ma.
##