Animal Presences by Hillman James

Author:Hillman, James [Hillman, James]
Language: eng
Format: epub, mobi
Tags: Psychology
Publisher: Spring Publications, Inc.
Published: 2012-02-05T05:00:00+00:00

Notes

1 W. Stevens, “Esthetique du Mal,” The Collected Poems (New York: Knopf, 1978), 321.

2 M. Proust, Swann’s Way, trans. C. K. Scott Moncrieff (London: Chatto and Windus, 1926), 55.

3 Part Two, 2.1.

4 Oneirocritica, trans. R. J. White.

5 R. Riegler, Das Tier im Spiegel der Sprache (Dresden-Leipzig, C. A. Kochs Verlag, 1907), 223–94.

6 G. A. Reichard, Navajo Religion: A Study In Symbolism (New York: Pantheon, 1950), 2.387ff.

7 Ibid.

8 S. Hubbell, “Bugs,” 79.

9 See my “The Yellowing of the Work,” in Alchemical Psychology, UE 5 (Putnam, Conn.: Spring Publications, 2011).

10 On “eternalizing” an image, see my “Further Notes on lmages,” Spring: A Journal of Archetype and Culture (1978), 176–77.

11 CW 8: 388ff.

12 Ibid., par. 563.

13 W. F. Otto, Dionysos: Myth and Cult (Dallas: Spring Publications, 1981), 133–34; Ovid, Metamorphoses, 4.1ff.; Lemprière‘s Bibliotheca Classica, “Minyas.”

14 C. G. Jung, from an interview in Good Housekeeping, December 1961, quoted in E. Edinger, Ego and Archetype: Individuation and the Religious Function of the Psyche (Boston and London: Shambala Publications, 1991), 101.

15 Psalm 111: 10.

16 See Jung’s fundamental essay on the interrelation of symptoms, complexes, and dream images in CW 2: 858–61.

17 M. Detienne, The Gardens of Adonis: Spices in Greek Mythology (Hassocks: Harvester Press, 1977), 67–68: “Whether Adonis takes refuge or is hidden by his mistress, it is always in a bed of lettuce … mythical significance of the lettuce: sexual impotence and a lack of vital force.”

18 CW 7: 254–59.

19 CW 13: 439–40.

20 P. Berry, Echo’s Subtle Body (Dallas: Spring Publications, 1982), 81–95.

21 Ibid., 59–60.

22 See above, n. 10.

23 See S. W. Frost, Insect Life and Insect Natural History (New York: Dover, 1959).

24 W. James. A Pluralistic Universe (London: Longmans, Green, 1909), 194.

25 Proteus: Poems by Kaji Aso (Boston: Gallery Nature & Temptation, 1977), 12.

26 CW 16, fig. 9.

27 K. M. Abenheimer, “Re-Assessment of the Theoretical and Therapeutic Meaning of Anal Symbolism,” (London: Guild of Pastoral Psychology, 1952).

28 On Christianism’s victory over the underworld’s sting, see my The Dream and the Underworld (New York: Harper & Row, 1979), 85–90. J. G. Frazer, Folklore in the Old Testament, 3 vols. (London: Macmillan and Co., 1918), 3: 424–38, reports many cases where the Church and various religious orders tried and executed or excommunicated insects as vermin. For instance, St. Bernard, by excommunicating the flies that buzzed about him, laid them all out dead on the floor of the church. Vermin were dealt with by the Church authorities, domesticated animals tried by civil authorities. Frazer (438) explains this, saying, “It was physically impossible for a common executioner, however zealous, active and robust, to hang, decapitate … all the rats, mice, ants, flies, mosquitoes, caterpillars … but what is impossible with man is possible with God, and accordingly it was logically … left to God’s ministers on earth to grapple with a problem which far exceeded the capacity of the magistrate and his minister, the hangman.” I would contend the reason to be less logical: vermin present the theological problem of the underworld and had to be eradicated as demons rather than as animals. Nonetheless, records show that the bugs got a “fair trial” (even if they always lost): against the prosecuting priest, another priest took on their advocacy as having been created by God before humans, and therefore they had their rights to fields and crops.

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