Dost thou in the wood here dwell?
Ah, would that I could take thy meaning!
Thy song something would say—
Perchance—of my loving mother!
This psychology we have already encountered in Hiawatha. By means of his dialogue with the bird (bird, like wind and arrow, represents the wish, the winged longing) Siegfried entices Fafner from the cave. His desires turn back to the mother, and the chthonic demon, the cave-dwelling terror of the woods, appears. Fafner is the protector of the treasure; in his cave lies the hoard, the source of life and power. The mother possesses the libido of the son, and jealously does she guard it. Translated into psychological language, this means the positive transference succeeds only through the release of the libido from the mother-imago, the incestuous object in general. Only in this manner is it possible to gain one's libido, the incomparable treasure, and this requires a mighty struggle, the whole battle of adaptation.[68] The Siegfried legend has abundantly described the outcome of this battle with Fafner. According to the Edda, Siegfried eats Fafner's heart, the seat of life. He wins the magic cap, through whose power Alberich had changed himself into a serpent. This refers to the motive of casting the skin, rejuvenation. By means of the magic cap one can vanish and assume different shapes. The vanishing probably refers to dying and to the invisible presence; that is, existence in the mother's womb. A luck-bringing cap, amniotic covering, the new-born child occasionally wears over his head (the caul). Moreover,
