Gunkel places Rahab as identical with Chaos, that is, the same as Tiâmat. Gunkel translates “the breaking to pieces” as “violation.” Tiâmat or Rahab as the mother is also the whore. Gilgamesh treats Ishtar in this way when he accuses her of whoredom. This insult towards the mother is very familiar to us from dream analysis. The dragon Rahab appears also as Leviathan, the water monster (maternal sea). _Psalm_ lxxiv: (13) “Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters. (14) “Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the people inhabiting the wilderness. (15) “Thou didst cleave the fountain and the flood: thou didst dry up mighty rivers.” While only the phallic meaning of the Leviathan was emphasized in the first part of this work, we now discover also the maternal meaning. A further parallel is: _Isaiah_ xxvii:1: “In that day, the Lord with his cruel and great and strong sword shall punish Leviathan, the piercing serpent, even Leviathan that crooked serpent, and he shall slay the dragon that is in the sea.” We come upon a special motive in Job, chap. xli, v. 1: “Canst thou draw out Leviathan with an hook? or his tongue with a cord which thou lettest down? Canst thou put an hook in his nose? or bore his jaw through with a thorn?” Numerous parallels to this motive are to be found among exotic myths in Frobenius, where the maternal sea monster was also fished for. The comparison of the mother libido with the elementary powers of the sea and the powerful monsters borne by the earth show how invincibly great is the power of that libido which we designate as maternal. We have already seen that the incest prohibition prevents the son from reproducing himself through the mother. But this must be done by the god, as is shown with remarkable clearness and candor in the pious Egyptian mythology, which has preserved the most ancient and simple concepts. Thus Chnum, the “moulder,” the “potter,” the “architect,” moulds his egg upon the potter’s wheel, for he is “the immortal growth,” “the reproduction of himself and his own rebirth, the creator of the egg, which emerged from the primitive waters.” In the Book of the Dead it says: “I am the sublime falcon (the Sun-god), which has come forth from his egg.” Another passage in the Book of the Dead reads: “I am the creator of Nun, who has taken his place in the underworld. My nest is not seen and my egg is not broken.” A further passage reads: “that great and noble god in his egg: who is his own originator of that which has arisen from him.”[532]