2 ?b90

242
el sentimiento del dolor" (1,373); the soul which refuses to mature, to
assume responsibility for its own ego, does so because it wishes to avoid
the pain involved in its separation from the Unconscious. It obtains
eternal death, not life:
ahf empiezan los desv10s pues existerän siempre los
hombres que van por la oscuridad a participar en la
forma, en la luz Ethe poetl , pero existerdn tambi4n
los insuficientes, aquellos que van por la luz besando
como locos las estatuas griegas de los lanzadores
de discos, hasta hundirse en la oscuridad descencional
y fria (1,373).
It is this self-inflicted descent which must be condemned.
The mother as an image of the Great Mother and the Unconscious is then
used to show once more the nature of the sin. Cemi relates the story of
Ulysses' descent to Hades to be reunited with his mother, with his own in-
terpretation of the legend. The descent equals an exploration of the
Unconscious and it is clear that the mother would prefer her son's visit to
be as brief as possible, so that he will not become trapped: "Procura vol-
ver lo antes posible a la luz, aprende esas cosas y relAtalas luego a tu
esposa" (1,374). In other words, he will find the secret of his feminine
side with the help of his wife, in an enduring relationship; the alternative
is unthinkable: "para verme no te asomes al espejo de la muerte" (1,374).
No doubt with his own mother's advice in mind, Cemi offers St. Augustine
himself as another example of the son who must flee from his real mother,
however well meaning, in order to establish his own personality (1,375).
Cemi's final words to Foci6n sketch out a bleak prospect, although he is
relieved of the burden of the sin of vice. His bestiality will cut him off
from the higher reaches of his own soul and from God; in the end it will
qualify him for a terrible judgement: "Toda materia, nos afirma Santo TomAs,
ser6 restaurada por Dios, luego es posible pensar que los eunucos serAn re-
tocados, enderezados y mejorados de voz" (1,378). Restored to their