pp. 428-483] THE SACRIFICE 555

the first time, when after the resulting separation and placing of the object, the libido, regressing to the infantile, perceived in that first state its possibilities and the suspicion of his relationship to the stars forced itself upon him. This occurrence appears not infrequently in the intro- version psychoses. A young peasant, an ordinary laboring man, devel- oped an introversion psychosis (Dementia Praecox). His first feelings of illness were shown by a special connection which he felt with the sun and the stars. The stars became full of meaning to him, and the sun suggested ideas to him. This apparently entirely new perception of nature is met with very often in this disease. Another patient began to understand the language of birds, which brought him messages from his beloved (mother). Compare Siegfried.

• The spring belongs to the idea as a whole.

"This idea expresses the divine-infantile blessedness, as in Hyperion's " Song of Fate." " You wander above there in the light Upon soft clouds, blessed genii! Shining breezes of the gods Stir you gently." 'This portion is especially noteworthy. In childhood everything was given him, and man is disinclined to obtain it once more for himself, because it is won only through "toil and compulsion": even love costs trouble. In childhood the well of the libido gushed forth in bubbling fulness. In later life it involves hard work to even keep the stream flowing for the onward striving life, because with increasing age the stream has a growing inclination to flow back to its source, if effectual mechanisms are not created to hinder this backward movement or at least to organize it. In this connection belongs the generally accepted idea, that love is absolutely spontaneous; only the infantile type of love is something absolutely spontaneous. The love of an adult man allows itself to be purposefully directed. Man can also say " I will love." The heights of culture are conditioned by the capacity for displacement of the libido. ^ Motive of immortality in the fable of the death of Empedocles. Horace: Deus immortalis haheri — Dum cupit Empedocles ardentem frigidus Aetnam — Insiluit (Empedocles deliberately threw himself into the glowing Aetna because he wanted to be believed an immortal god). ^ Compare the beautiful passage in the journey to Hades of Odysseus, where the hero wishes to embrace his mother. " But I, thrilled by inner longing, Wanted to embrace the soul of my departed mother. Three times I endeavored, full of passionate desire for the embrace: Three times from my hands she escaped Like nocturnal shades and the images of dreams. And in my heart sadness grew more intense." (" Odyss.," XI, 204.) The underworld, hell, is indeed the place of unfulfilled longing. The Tantalus motive is found through all of hell. ® Spielrein's patient {Jahrbuch, III, p. 345) speaks in connectiori with the significance of the communion of " the water mixed with childish- ness; spermatic water, blood and wine." P. 368 she says: "The souls fallen into the water are saved by God, they fall into the deep abyss — The souls were saved by the son of God."