The sword has the significance of the phallic sun power; therefore, a sword proceeds from the mouth of the apocalyptic Christ; that is to say, the procreative fire, the word, or the procreative Logos. In Rigveda, Brahmanaspati is also a prayer-word, which possessed an ancient creative significance:[697] “And this prayer of the singers, expanding from itself, Became a cow, which was already there before the world, Dwelling together in the womb of this god, Foster-children of the same keeper are the gods.” —_Rigveda_ x: 31. The Logos became a cow; that is to say, the mother, who is pregnant with the gods. (In Christian uncanonical phantasies, where the Holy Ghost has feminine significance, we have the well-known motive of the two mothers, the earthly mother, Mary, and the spiritual mother, the Holy Ghost.) The transformation of the Logos into the mother is not remarkable in itself, because the origin of the phenomenon fire-speech seems to be the mother-libido, according to the discussion in the earlier chapter. The _spiritual is the mother-libido_. The significance of the sword, in the Sanskrit conception, têjas, is probably partly determined by its sharpness, as is shown above, in its connection with the libido conception. The motive of pursuit (the pursuing Sieglinde, analogous to Leto) is not here bound up with the spiritual mother, but with Wotan, therefore corresponding to the Linos legend, where the father of the wife is also the pursuer. Wotan is also the father of Brunhilde. Brunhilde stands in a peculiar relation to Wotan. Brunhilde says to Wotan: “Thou speakest to the will of Wotan By telling me what thou wishest: Who ... am I Were I not thy will?” _Wotan_: I take counsel only with myself, When I speak with thee.... Brunhilde is also somewhat the “angel of the face,” that creative will or word,[698] emanating from God, also the Logos, which became the child-bearing woman. God created the world through his word; that is to say, his mother, the woman who is to bring him forth again. (He lays his own egg.) This peculiar conception, it seems to me, can be explained by assuming that the libido overflowing into speech (thought) has preserved its sexual character to an extraordinary degree as a result of the inherent inertia. In this way the “word” had to execute and fulfil all that was denied to the sexual wish; namely, the return into the mother, in order to attain eternal duration. The “word” fulfils this wish by itself becoming the daughter, the wife, the mother of the God, who brings him forth anew.[699] Wagner has this idea vaguely in his mind in Wotan’s lament over Brunhilde: