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A girl identified herself with the majestic figure of Moses out of the synthesis by her ego of a diverse group of libidinal impulses, aggressive impulses, defenses, early identifications, other self-images, and native endowments. This identification, described in "A Feminine Moses" (Lubin, 1958), in turn left its mark on the whole of her subsequent development—the formation of her adult identity, her marriage, her relationships with others, and the symptoms that brought her to analysis. More recently I have noted a number of other patients with similar identifications with religious figures. Moses, Jesus, David, Benjamin, and John Wesley have been used by them as models in the search for an identity. A study of Vincent Van Gogh has revealed an identification with Jesus which left its mark on his life, his art, and his death (Lubin, 1959). These identifications have served not only defensive, adaptive, and creative functions, but have also contributed to pathological states. As an example, Van Gogh's identification with Jesus appears to have been an important determinant in the notorious self-mutilation of his ear.
It is, perhaps, not too surprising that a Christian should identify himself with Christ and a Jew with Moses. Each is exposed to these awesome figures from an early age, figures who are held up as ideals to be revered and emulated.
To be a good Christian is to be Christlike. But to be Christlike may mean something different to the child than to the adult. Erikson (1956) has pointed out that the mechanism of identification is of limited usefulness, because children identify with "part aspects" of their parents, for example, in "overvalued and ill-understood body parts, capacities, and role appearances." The same limitation