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 24 "Der Künstler, Ansätze zu einer Sexualpsychologie," 1907, p. 36. 25 "Compare also Rank's later book, "The Myth of the Birth of the Hero." 26  "Wish Fulfilment and Symbolism in Fairy Tales," 1908. 27  "Dreams and Myths." 28  Compare with this "Konflikte der kindlichen Seele," p. 6, foot. 29  Compare Abraham, "Dreams and Myths." New York 1913. The wish for the future is represented as already fulfilled in the past. Later, the childish phantasy is again taken up regressively in order to compensate for the disillusionment of actual life. 30  Rank: "The Myth of the Birth of the Hero." 31  Naturally, it could not be said that because this was an institution in antiquity, the same would recur in our phantasy, but rather that in antiquity it was possible for the phantasy so generally present to become an institution. This may be concluded from the peculiar activity of the mind of antiquity. 32  The Dioscuri married the Leucippides by theft, an act which, according to the ideas of higher antiquity, belonged to the necessary customs of marriage (Preller: "Griechische Mythologie," 1854, Pt. II, p. 68). 33 See S. Creuzer: "Symbolik und Mythologie," 1811, Pt. III, p. 245. 34 Compare also the sodomitic phantasies in the "Metamorphoses" of Apuleius. In Herculaneum, for example, corresponding sculptures have been found. 35 Ferrero: "Les lois psychologiques du symbolisme." 36 With the exception of the fact that the thoughts enter consciousness already in a high state of complexity, as Wundt says. 37 Schelling: "Philosophie der Mythologie," Werke, Pt. II, considers the "preconscious" as the creative source, also H. Fichte ("Psychologie," I, p. 508) considers the preconscious region as the place of origin of the real content of dreams. 38 Compare, in this connection, Flournoy: "Des Indes à la planète Mars." Also Jung: "Zur Psychologie und Pathologie sogenannter okkulter Phänomene," and "Über die Psychologie der Dementia praecox." Excellent examples are to be found in Schreber: "Denkwürdigkeiten eines Nervenkranken." Mutze, Leipzig. 39 "Jardin d'Épicure." 40 The figure of Judas acquires a great psychological significance as the priestly sacrificer of the Lamb of God, who, by this act, sacrifices himself at the same time. (Self-destruction.) Compare Pt. II of this work. 41 Compare with this the statements of Drews ("The Christ Myth"), which are so violently combated by the blindness of our time. Clear-sighted theologians, like Kalthoff ("Entstehung des Christentums," 1904), present as impersonal a judgement as Drews. Kalthoff says, "The sources from which we derive our information concerning the origin of Christianity are such that in the present state of historical research no historian would undertake the task of writing the biography of an