Psychology of the Unconscious: A Study of the Transformations and Symbolisms of the Libido. A Contribution to the History of the Evolution of ThoughtJung, C. G. (Carl Gustav)
Philosophy
Psychology of the Unconscious: A Study of the Transformations and Symbolisms of the Libido. A Contribution to the History of the Evolution of Thought
Jung, C. G. (Carl Gustav)
Libido (Psychology); Mother and child; Psychoanalysis; Subconsciousness; Symbolism (Psychology)
“The venerable God stepped forth radiantly,
The gods who served Pharaoh accompanied him,
And he proceeded as every day.
Then the venerable worm stung him....
The divine God opened his mouth
And the voice of his majesty echoed even to the sky.
And the gods exclaimed: Behold!
Thereupon he could not answer,
His jaws chattered,
All his limbs trembled
And the poison gripped his flesh,
As the Nile seizes upon the land.”
In this hymn Egypt has again preserved for us a primitive conception of
the serpent’s sting. The aging of the autumn sun as an image of human
senility is symbolically traced back to the mother through the poisoning
by the serpent. The mother is reproached, because her malice causes the
death of the sun-god. The serpent, the primitive symbol of fear,[615]
illustrates the repressed tendency to turn back to the mother, because
the only possibility of security from death is possessed by the mother,
as the source of life.
Accordingly, only the mother can cure him, sick unto death, and,
therefore, the hymn goes on to depict how the gods were assembled to
take counsel:
“And Isis came with her wisdom:
Her mouth is full of the breath of life,
Her words banish sorrow,
And her speech animates those who no longer breathe.
She said: ‘What is that; what is that, divine father?
Behold, a worm has brought you sorrow——’
“‘Tell me thy name, divine father,
Because the man remains alive, who is called by his name.’”
Whereupon Rê replied:
“‘I am he, who created heaven and earth, and piled up the hills,
And created all beings thereon.
I am he, who made the water and caused the great flood,
Who produced the bull of his mother,
Who is the procreator,’ etc.
“The poison did not depart, it went further,
The great God was not cured.
Then said Isis to Rê:
‘Thine is not the name thou hast told me.
Tell me true that the poison may leave thee,
For he whose name is spoken will live.’”
Finally Rê decides to speak his true name. He is approximately healed
(imperfect composition of Osiris); but he has lost his power, and
finally he retreats to the heavenly cow.
Public-domain text, read in full here on John Shaqi.
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