Hidden Symbolism of Alchemy and the Occult Arts by Herbert Silberer (e book reader free .txt) 📕

it is worth remembering that out of dung and urine, things that decompose malodorously and repulsively, fresh life arises. This [pg 107] agrees with the infantile theory of procreation, that babies are brought forth as the residue of assimilation; we are to observe, however, still other interrelations that will be encountered later. A series of mythological parallels may be cited. I shall rest satisfied with referring to the droll story, “Der Dumme Hans.” Stupid Jack loads manure (fæces, sewage) into a cart and goes with it to a manor; there he tells them he comes from the Moorish land (from the country of the blacks) and carries in his barrel the Water of Life. When any one opens the barrel without permission, Stupid Jack represented himself as having turned the water of life into sewage. He repeated the little trick with his dead grandmother whom he sewed up in black cloths and gave out as a wonderfully beautiful princess who was lying in a hundred years' sleep. Again, as he expected, the covering was raised by an unbidden hand and John lamented, that, on account of the interference, instead of the princess, whom he wanted to take to the King, a disgusting corpse had been magically substituted. He succeeded in being recompensed with a good deal of money. [Jos. Haltrich, Deut. Volksmed. d. Siebenbürg, II, p. 224.]

Inasmuch as the wanderer of our parable finds himself not outside but inside of the receptacle, he is as if in a bath. I note incidentally that writings analogous to the parable expressly mention a bath in a similar place, as the parable also does (Sec. 15). In dreams the image of bathing frequently appears to occur as a womb or birth phantasy.

[pg 108]

At the end of the 14th section, as the inmates of the prison die, his certain ruin stands before the wanderer's eyes—again a faint echo of his relation to the bridegroom.

We have already for a long time thoroughly familiarized ourselves with the thought that in the crystal prison the revivification of the dismembered comes to pass. Whoever has the slightest doubt of it, can find it most beautifully shown in the beginning of Section 15. The author of the parable even mentions Medea and Æson. I need add nothing more concerning the talents of the Colchian sorceress in the art of dissection and rejuvenation.

In Section 18, “the sun shines very bright, and the day becomes warmer than before and the dog days are at hand.” Soon after (Sec. 19) the king is released from prison. It was before the winter (Sec. 14), but after that season, when the sun “shines very warm” (Sec. 11), consequently well advanced into autumn. Let us choose for the purpose a middle point between the departing summer and the approaching winter, about the end of October, and bear in mind that the dog-days come in August, so that at the end of July they are in waiting, then we find for the time spent in the receptacle nine months—the time of human gestation.

The newborn (Sec. 20) is naturally—thirsty. What shall he be fed with if not with the water from the mill? And the water makes him grow and thrive.

Two royal personages stand before us in splendor [pg 109] and magnificence. The wanderer has created for himself new parents (the father-king is, of course, also himself) corresponding to the family romance of neurotics, a phantasy romance, that like a ghost stalks even in the mental life of healthy persons. It is a wish phantasy that culminates in its most outspoken form in the conviction that one really springs from royal or distinguished stock and has merely been found by the actual parents who do not fit. They conceal his true origin. The day will come, however, when he will be restored to the noble station which belongs to him by right. Here belong in brief, those unrestrained wish phantasies which, no matter in what concrete form, diversify the naïvely outlined content. They arise from dissatisfaction with surroundings and afford the most agreeable contrasts to straitened circumstances or poverty. In the parable especially, the King (in his father character) is attractively portrayed.

At first the “lofty appearance” (Sec. 19) of the severe father amazes the wanderer, then it turns out, however, that the king (ideal father) is friendly, gracious and meek, and we are assured that “nothing graces exalted persons as much as these virtues.” And then he leads the wanderer into his kingdom and allows him to enjoy all the merely earthly treasures. There takes place, so to speak, a universal gratification of all wishes.

Mythologically we should expect that the hero thrown up from the underworld, should have brought with him the drink of knowledge. This is [pg 110] actually the case, as he has indeed gained the thing whose constitution is metaphorically worked out in the whole story, that is, the philosopher's stone. The wanderer is a true soma robber.

Let us hark back to the next to last section. Here, near the end of the dream, the King becomes sleepy. The real sleeper already feels the approaching awakening and would like to sleep longer (to phantasy). But he pretends that the king is sleepy, thus throwing the burden from his own shoulders. And to this experience is soon attached a symbol of waking: the wanderer, the dreamer of the parable, is taken to another land, indeed into a bright land. He wakes from his dreams with a pious echo of his wish fulfillment on his lips ... “to which end help us, the Father, Son, and Holy Ghost, Amen.” It is quite prosaic to conclude this melodious finale by means of the formula “threshold symbolism.”

To sum up in a few words what the parable contains from the psychoanalytic point of view, and to do this without becoming too general in suggesting as its results the universal fulfillment of all wishes, I should put it thus: the wanderer in his phantasy removes and improves the father, wins the mother, procreates himself with her, enjoys her love even in the womb and satisfies besides his infantile curiosity while observing procreative process from the outside. He becomes King and attains power and magnificence, even superhuman abilities.

Possibly one may be surprised at so much absurdity. One should reflect, however, that those [pg 111] unconscious titanic powers of imagination that, from the innermost recesses of the soul set in motion the blindly creating dream phantasy, can only wish and do nothing but wish. They do not bother about whether the wishes are sensible or absurd. Critical power does not belong to them. This is the task of logical thinking as we consciously exercise it, inasmuch as we observe the wishes rising from the darkness and compare and weigh them according to teleological standards. The unconsciously impelling affective life, however, desires blindly, and troubles itself about nothing else.