The “Song of Hiawatha” contains, as these extracts show, a material which is very well adapted to bring into play the abundance of ancient symbolic possibilities, latent in the human mind, and to stimulate it to the creation of mythologic figures. But the products always contain the same old problems of humanity, which rise again and again in new symbolic disguise from the shadowy world of the unconscious. Thus Miss Miller is reminded through the longing of Chiwantopel, of another mythic cycle which appeared in the form of Wagner’s “Siegfried.” Especially is this shown in the passage in Chiwantopel’s monologue, where he exclaims, “There is not one who understands me, not one who resembles me, not one who has a soul sister to mine.” Miss Miller observes that the sentiment of this passage has the greatest analogy with the feelings which Siegfried experienced for Brunhilde. This analogy causes us to cast a glance at the song of Siegfried, especially at the relation of Siegfried and Brunhilde. It is a well-recognized fact that Brunhilde, the Valkyr, gives protection to the birth (incestuous) of Siegfried, but while Sieglinde is the human mother, Brunhilde has the rôle of “spiritual mother” (mother-imago); however, unlike Hera towards Hercules, she is not a pursuer, but benevolent. This sin, in which she is an accomplice, by means of the help she renders, is the reason for her banishment by Wotan. The strange birth of Siegfried from the sister-wife distinguishes him as Horus, as the _reborn son_, a reincarnation of the retreating Osiris—Wotan. The birth of the young son, of the hero, results, indeed, from mankind, who, however, are merely the human bearers of the cosmic symbolism. Thus the birth is protected by the spirit mother (Hera, Lilith): she sends Sieglinde with the child in her womb (Mary’s flight) on the “night journey on the sea” to the east: “Onward, hasten; Turn to the East. · · · · · O woman, thou cherishest The sublimest hero of the world In thy sheltering womb.” The motive of dismemberment is found again in the broken sword of Siegmund, which was kept for Siegfried. From the dismemberment life is pieced together again. (The Medea wonder.) Just as a smith forges the pieces together, so is the dismembered dead again put together. (This comparison is also found in “Timaios” of Plato: the parts of the world joined together with pegs.) In the Rigveda, 10, 72, the creator of the world, Brahmanaspati, is a smith. “Brahmanaspati, as a blacksmith, Welded the world together.”