Another difference, is that the myths tell huge events, that could not ocorrercom any person, inhaling admiration. Robert A. Iger takes a slightly different approach. Although to approach singular and acontecimentosigualmente improbable, these are told as daily facts, occurred with common people. Thus, the dream would be as espelhoembaado, where deep the ais emotions would appear reflected in symbols dispersed eimagens. Already the story and the myth would be cultural conventions, would queapontariam universal problems, with the distinction of they would contosapresentariam that them, also the solutions desirable. However, these esmbolos images, that in such a way appear in dreams how much in stories and myths, find-seto the society underlying, that exactly in the two last ones, is impossible dizerse all the metaphors or all the arqutipos, at last, all the choices dosautores conscientious or had been culturally motivated.

2. Old Greece and a confused scholar In ' ' The Twelve works deHrcules' ' , as well as in ' ' The Minotauro' ' , Lobato Hunter takes ata old Greece some of its ' ' picapauzinhos' ' (in this case: Emlia, Pedrinho and the Visconde) that they assist the Greek hero in the accomplishment of suasfaanhas. However, this article will focar its boarding in the events queenvolvem the Visconde de Sabugosa. Expert of all sciences, oVisconde is the encyclopedia of Sitio of Pica Yellow Wood. Nessaaventura, it is rank in direct contact with mysterious Greece and, in the past, before known only through books, sabugo not only attends, comoparticipa of what it was only legend. Of this form it passes for diverse perigos eaventuras, something uncommon in the daily one of a scholar. E, in fact, it starts the uncommon teratitudes to a scholar. A good example of this behavior poucousual of sabugo, is when doLeo of the Nemeia orders it to Hrcules to search the skin invulnervel, I spoil of the first work, that would serve of shield for oheri.