The vision of the “throng” develops further; horses emerge; a battle is fought. With Silberer, I might accept the significance of this vision as belonging, first of all, in the “functional category,” because, fundamentally, the conception of the intermingling crowds is nothing but the symbol of the present onrush of the mass of thought; likewise the battle, and possibly the horses, which illustrate the movement. The deeper significance of the appearance of the horses will be seen for the first time in the further course of our treatment of the mother symbolism. The following vision has a more definite and significantly important character. Miss Miller sees a City of Dreams (“Cité de Rêves”). The picture is similar to one she saw a short time before on the cover of a magazine. Unfortunately, we learn nothing further about it. One can easily imagine under this “Cité de Rêves” a fulfilled wish dream, that is to say, something very beautiful and greatly longed for; a sort of heavenly Jerusalem, as the poet of the Apocalypse has dreamed it. The city is a maternal symbol, a woman who fosters the inhabitants as children. It is, therefore, intelligible that the two mother goddesses, Rhea and Cybele, both wear the wall crown. The Old Testament treats the cities of Jerusalem, Babel, etc., as women (_Isaiah_ xlvii:1–5): “Come down and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans; for thou shalt no more be called tender and delicate. Take the millstones and grind meal; uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers. That thy nakedness shall be uncovered, yea, thy shame shall be seen; sit thou silent, and get thee into darkness, O daughter of the Chaldeans; for thou shalt no more be called the lady of the kingdoms.” Jeremiah says of Babel (I:12): “Your mother shall be sore confounded; she that bare you shall be ashamed.” Strong, unconquered cities are virgins; colonies are sons and daughters. Cities are also whores. Isaiah says of Tyre (xxiii:16): “Take an harp, go about the city, thou harlot; thou hast been forgotten.” And: “How does it come to pass that the virtuous city has become an harlot?”