"Woman, I thank thee for my honor: thy splendid fruit, which now I bear, shines as a red blossom.[140] Not alone to save thee but to save the whole world this precious flower blooms in thee."[141]
Santa Crux says of the relation to each other of the
two mothers (Isis in the morning and Isis in the evening):
"Thou hast been crowned as Queen of Heaven on account of
the child, which thou hast borne. But I shall appear as the shining
relic to the whole world, at the day of judgment. I shall then
raise my lament for thy divine son innocently slain upon me."
Thus the murderous mother of death unites with the
mother of life in bringing forth a child. In their lament
for the dying God, and as outward token of their union,
Mary kisses the cross, and is reconciled to it.[142] The
naïve Egyptian antiquity has preserved for us the union
of the contrasting tendencies in the mother idea of Isis.
Naturally this imago is merely a symbol of the libido of
the son for the mother, and describes the conflict between
love and incest resistance. The criminal incestuous
purpose of the son appears projected as criminal cunning
in the mother-imago. The separation of the son from
the mother signifies the separation of man from the
generic consciousness of animals, from that infantile
archaic thought characterized by the absence of individual
consciousness.
It was only the power of the incest prohibition which created the self-conscious individual, who formerly had been thoughtlessly one with the tribe, and in this way alone did the idea of individual and final death become
