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205. Summaries of Meyer’s short novels are based on Williams (1962) and on Meyer (1976).
206. Origins (p. 258). 207. Origins (p. 255). 208. Origins (p. 270). 209. Burkhard (1978, p. 146). 210. Burkhard (1978, p. 146). 211. Origins (p. 270). CHAPTER FOUR 1. The absence of the Devil from the beliefs of the great majority of “liberal” or “enlightenment” Jews such as Jakob Freud has been confirmed by many of my Jewish sources. In particular, it is attested to by Dr. Philip Miller, librarian at the Hebrew Union College, New York. 2. Ellenberger (1970, p. 544); Ostow (1982, p. 6, note). 3. Trachtenberg (1943/1966) shows how the topics of Faust, the Devil, the wandering Jew, sorcery, the Anti-Christ, and so on were all ingredients in a gruesome anti-Semitic interpretation of the Jews that became a significant social force in the later Middle Ages. 4. Bakan inaccurately describes the Devil as “a Christian legendary figure” (1958, p. 181). However, the Devil’s existence and character are scriptural in origin, as a consequence central to much of traditional Christian theology. (As examples, see Matthew 4:1-11; Matthew 12:24-29; Mark 8:33; Luke 10:17-20; John 8:44). 5. See Sulloway (1979). 6. Pfrimmer (1982); the humanistic and literary character of Freud and his writing is also a central point of Bettelheim (1982). 7. Papini (1973, p. 100). 8. Breuer & Freud (1893-1895, S.E., 2, p. 160). 9. D. H. Lawrence was the author of Psychoanalysis and the Unconscious (1921), in addition to many novels with psychoanalytic overtones; Freud’s significance for André Breton’s surrealist writing is well known. I suppose that at least since Lionel Trilling (e.g., 1955), the pervasive significance of Freud for literary theory has been quite generally acknowledged. For a good recent example of Freud’s impact on literary theory, see Meisel (1981). 10. S. Freud (1925, S.E., 20, p. 72). Elsewhere, Freud explicitly said that he had no talent for natural science; see Jones (1955, p. 397). 11. One writer of some importance to Freud, but not discussed here, is Emile Zola. Freud read Zola’s Germinal and La Terre, and in The Interpretation of Dreams he discussed a memory lapse involving these works: He attributed an association to Germinal that actually came from La Terre. Both works are similar and are “concerned with such themes as primal scene material, violent aggression against the father figure, castration material, etc.…aspects of the polymorphous perverse orientation of the child” (Grinstein, 1980, p. 123). That is, they were works of personal biographical significance for Freud, but without any direct |