The Hero with a Thousand Faces

[2] Knud Leem, Beskrivelse over Finmarkens Lapper (Copenhagen, 1767), pp. 475–78. An English translation will be found in John Pinkerton, A General Collection of the Best and Most Interesting Voyages and Travels in All Parts of the World (London, 1808), vol. I, pp. 477–78.

[3] E.J. Jessen, Afhandling om de Norske Finners og Lappers Hedenske Religion, p. 31. This work is included in Leem’s volume, op cit., as an appendix with independent pagination.

[4] Uno Harva, Die religiösen Vorstellungen der altaischen Völker (“Folklore Fellows Communications,” No. 125, Helsinki, 1938), pp. 558–59; following G.N. Potanin, Očerki ševero-zapodnoy Mongolii (St. Petersburg, 1881), vol. IV, pp. 64–65.

[5] Géza Róheim, The Origin and Function of Culture (Nervous and Mental Disease Monographs, No. 69), pp. 38–39.

[6] Ibid., p. 38.

[7] Ibid., p. 51.

[8] Underhill, op cit., Part II, Chapter III. Compare above.

[9] Wilhelm Stekel, Fortschritte und Technik der Traumdeutung, p. 124.

[10] Svedenborgs Drömmar, 1774, “Jemte andra hans anteckningar efter original-­handskrifter meddelade af G.E. Klemming” (Stockholm, 1859), quoted in Ignaz Ježower, Das Buch der Träume (Berlin: Ernst Rowohlt Verlag, 1928), p. 97.

[11] Ježower, op cit., p. 166.

[12] Plutarch, Themistocles, 26; Ježower, op cit., p. 18.

[13] Stekel, Fortschritte und Technik der Traumdeutung, p. 150.

[14] Ibid., p. 153.

[15] Ibid., p. 45.

[16] Ibid., p. 208.

[17] Ibid., p. 216.

[18] Ibid., p. 224.

[19] Ibid., p. 159.

[20] Ibid., p. 21.

[21] Stekel, Die Sprache des Traumes, p. 200. See also Heinrich Zimmer, The King and the Corpse, ed. J. Campbell (New York: Bollingen Series, 1948), pp. 171–72; also D.L. Coomaraswamy, “The Perilous Bridge of Welfare,” Harvard Journal of Asiatic Studies 8.

[22] Stekel, Die Sprache des Traumes, p. 287.

[23] Ibid., p. 286.

[24] Koran, 2:214.

[25] S. N. Kramer, Sumerian Mythology (American Philosophical Society Memoirs, vol. XXI; Philadelphia, 1944), pp. 86–93. The mythology of Sumer is of especial importance to us of the West; for it was the source of the Babylonian, Assyrian, Phoenician, and Biblical traditions (the last giving rise to Mohammedanism and Christianity), as well as an important influence in the religions of the pagan Celts, Greeks, Romans, Slavs, and Germans.

[26] Jeremiah Curtin, Myths and Folk-Lore of Ireland (Boston: Little, Brown and Company, 1890), pp. 101–6.

[27] See above.

[28] Ovid, Metamorphoses, III, 138–252.

[29] See J.C. Flügel, The Psycho-Analytic Study of the Family (“The International Psycho-Analytical Library,” No. 3, 4th edition; London: The Hogarth Press, 1931), chapters 12 and 13.

“There exists,” Professor Flügel observes, “a very general association on the one hand between the notion of mind, spirit or soul and the idea of the father or of masculinity; and on the other hand between the notion of the body or of matter (materia — that which belongs to the mother) and the idea of the mother or of the feminine principle. The repression of the emotions and feelings relating to the mother [in our Judeo-Christian monotheism] has, in virtue of this association, produced a tendency to adopt an attitude of distrust, contempt, disgust or hostility towards the human body, the Earth, and the whole material Universe, with a corresponding tendency to exalt and overemphasize the spiritual elements, whether in man or in the general scheme of things. It seems very probable that a good many of the more pronouncedly idealistic tendencies in philosophy may owe much of their attractiveness in many minds to a sublimation of this reaction against the mother, while the more dogmatic and narrow forms of materialism may perhaps in their turn represent a return of the repressed feelings originally connected with the mother” (ibid., p. 145, note 2).

[30] The Gospel of Sri Ramakrishna, translated into English with an introduction by Swami Nikhilananda (New York, 1942), p. 9.

[31] Ibid., pp. 21–22.