The hostile attitude of the most modern mythological tendency [chiefly represented by the Society for Comparative Mythological Research] against all attempts at establishing a relation between dream and myth[19] is for the most part the outcome of the restriction of the parallelization to the so-called nightmares [Alpträume], as attempted in Laistner’s notable book, “The Riddle of the Sphinx,” 1889, and also of ignorance of the relevant teachings of Freud. The latter help us not only to understand the dreams themselves, but also show their symbolism and close relationship with all psychic phenomena in general, especially with the day dreams or phantasies, with artistic creativeness, and with certain disturbances of the normal psychic function. A common share in all these productions belongs to a single psychic function, the human imagination. It is to this imaginative faculty—of humanity at large rather than individual—that the modern myth theory is obliged to concede a high rank, perhaps the first, for the ultimate origin of all myths. The interpretation of the myths in the astral sense, or more accurately speaking as “almanac tales,” gives rise to the query, according to Lessmann,—in view of a creative imagination of humanity,—if the first germ for the origin of such tales is to be sought precisely in the processes in the heavens;[20] or if, on the contrary, readymade tales of an entirely different [but presumably psychic] origin were only subsequently transferred to the heavenly bodies. Ehrenreich (General Mythology, 1910, p. 104) makes a more positive admission: The mythologic evolution certainly begins on a terrestrian soil, in so far as experiences must first be gathered in the immediate surroundings before they can be projected into the heavenly universe. And Wundt tells us (loc. cit., p. 282) that the theory of the evolution of mythology according to which it first originates in the heavens whence at a later period it descends to earth, is not only contradictory to the history of the myth, which is unaware of such a migration, but is likewise contradictory to the psychology of myth-formation which must repudiate this translocation as internally impossible. We are also convinced that the myths,[21] originally at least, are structures of the human faculty of imagination, which at some time were projected for certain reasons upon the heavens,[22] and may be secondarily transferred to the heavenly bodies, with their enigmatical phenomena. The significance of the unmistakeable traces which this transference has imprinted upon the myths, as the fixed figures, and so forth, must by no means be underrated, although the origin of these figures was possibly psychic in character, and they were subsequently made the basis of the almanac and firmament calculations, precisely on account of this significance.