The heroes in the sun-devouring myths often stamp at or struggle in the jaws of the monster. Thus Tor stamped through the ship’s bottom in battle with the monster, and _went as far as the bottom of the sea_. (Kaineus.) (Concerning “kicking” as an infantile phantasy, see above.) The regression of the libido to the presexual stage makes this preparatory action of treading either a substitution for the coitus phantasy or for the phantasy of re-entrance into the mother’s womb. The comparison of water flowing from the footsteps with a comet is a light symbolism for the fructifying moisture (sperma). According to an observation by Humboldt (Kosmos), certain South American Indian tribes call the meteors “urine of the stars.” Mention is also made of how Gitche Manito makes fire. He blows upon a forest, so that the trees, rubbing upon each other, burst into flame. This demon is, therefore, an excellent libido symbol; he also produced fire. After this prologue in the second song, the hero’s previous history is related. The great warrior, Mudjekeewis (Hiawatha’s father), has cunningly overcome the great bear, “the terror of the nations,” and stolen from him the magic “belt of wampum,” a girdle of shells. Here we meet the motive of the “treasure attained with difficulty,” which the hero rescues from the monster. Who the bear is, is shown by the poet’s comparisons. Mudjekeewis strikes the bear on his head after he has robbed him of the treasure. “With the heavy blow bewildered Rose the great Bear of the mountains, But his knees beneath him trembled, And he whimpered _like a woman_.” Mudjekeewis said derisively to him: “Else you would not cry, and whimper, Like a _miserable woman_! · · · · · But you, Bear! sit here and whimper, And disgrace your tribe by crying, Like a wretched Shaugodaya, Like a _cowardly old woman_!”