Amenhotep IV by his reform completed a work which is psychologically important. He united all the bull,[147] ram,[148] crocodile[149] and pile-dwelling[150] gods into the disc of the sun, and made it clear that their various attributes were compatible with the sun’s attributes.[151] A similar fate overtook the Hellenic and Roman polytheism through the syncretistic efforts of later centuries. The beautiful prayer of Lucius[152] to the queen of the Heavens furnishes an important proof of this: “Queen of Heaven, whether thou art the genial Ceres, the prime parent of fruits;—or whether thou art celestial Venus;—or whether thou art the sister of Phœbus;—or whether thou art Proserpina, terrific with midnight howlings—with that feminine brightness of thine illuminating the walls of every city.”[153] This attempt to gather again into a few units the religious thoughts which were divided into countless variations and personified in individual gods according to their polytheistic distribution and separation makes clear the fact that already at an earlier time analogies had formally arisen. Herodotus is rich in just such references, not to mention the systems of the Hellenic-Roman world. Opposed to the endeavor to form a unity there stands a still stronger endeavor to create again and again a multiplicity, so that even in the so-called severe monotheistic religions, as Christianity, for example, the polytheistic tendency is irrepressible. The Deity is divided into three parts at least, to which is added the feminine Deity of Mary and the numerous company of the lesser gods, the angels and saints, respectively. These two tendencies are in constant warfare. There is only one God with countless attributes, or else there are many gods who are then simply known differently, according to locality, and personify sometimes this, sometimes that attribute of the fundamental thought, an example of which we have seen above in the Egyptian gods. With this we turn once more to Nietzsche’s poem, “The Beacon.” We found the flame there used as an image of the libido, theriomorphically represented as a snake (also as an image of the soul:[154] “This flame is mine own soul”). We saw that the snake is to be taken as a phallic image of the libido (upreared in impatience), and that this image, also an attribute of the conception of the sun (the Egyptian sun idol), is an image of the libido in the combination of sun and phallus. It is not a wholly strange conception, therefore, that the sun’s disc is represented with a penis, as well as with hands and feet. We find proof for this idea in a peculiar part of the Mithraic liturgy: ὁμοίως δὲ καὶ ὁ καλούμενος αὐλός, ἡ ἀρχὴ τοῦ λειτουργοῦντος ἀνέμου. Ὄψει γὰρ ἀπὸ τοῦ δίσκου ὡς αὐλὸν κρεμάμενον.[155]