ready resulted fruitfully; we are indebted to this stimulation for some bold attacks upon the territory of the history of the human mind. There are the works of Riklin,2 Abraham,3 Rank,4 Maeder,5 Jones,6—recently Silberer has joined their ranks with a beautiful investigation entitled "Phantasie und Mythus."7 We are indebted to Pfister8 for a comprehensive work which cannot be overlooked here, and which is of much importance for Christian religious psychology. The leading purpose of these works is the unlocking of historical problems through the application of psychoanalytic knowledge; that is to say, knowledge drawn from the activity of the modern unconscious mind concerning specific historical material.
I must refer the reader entirely to the specified works, in order that he may gain information concerning the extent and the kind of insight which has already been obtained. The explanations are in many cases dubious in particulars; nevertheless, this detracts in no way from the total result. It would be significant enough if only the far-reaching analogy between the psychologic structure of the historical relics and the structure of the recent individual psychologic products alone were demonstrated. This proof is possible of attainment for every intelligent person through the work done up to this time. The analogy prevails especially in symbolism, as Riklin, Rank, Maeder, and Abraham have pointed out with illuminating examples; it is also shown in the individual mechanisms of unconscious work, that is to say in repression, condensation, etc., as Abraham explicitly shows.