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tendencies in the soul. As is easily to be understood, an innate tendency, an acknowledgment of which one refuses to make, and which one treats as non-existent, can hardly contain a thing that may be in accord with our conscious character. It concerns the tendencies which are considered immoral, and as generally impossible, and the strongest resentment is felt towards bringing them into the consciousness. What would Oegger have said had he been told confidentially that he was preparing himself for the Judas rôle? And what in ourselves do we consider immoral and non-existent, or which we at least wish were non-existent? It is that which in antiquity lay widespread on the surface, viz., sexuality in all its various manifestations. Therefore, we need not wonder in the least when we find this at the base of most of our phantasies, even if the phantasies have a different appearance. Because Oegger found the damnation of Judas incompatible with God's goodness, he thought about the conflict in that way; that is the conscious sequence. Along with this is the unconscious sequence; because Oegger himself wished to be a Judas, he first made sure of the goodness of God. To Oegger, Judas was the symbol of his own unconscious tendency, and he made use of this symbol in order to be able to meditate over his unconscious wish. The direct coming into consciousness of the Judas wish would have been too painful for him. Thus, there must be typical myths which are really the instruments of a folk-psychological complex treatment. Jacob Burckhardt seems to have suspected this when he once said that every Greek of the classical era carried in him-