Along with the active-egoism and passive altruism binary in the ego drives there are specific forms of aggression (destructive or hate drives) that take an active-passive form (i.e. to castrate or be castrated). In the phallic trito the aggressive drive seems to take not the body but, an extension of it in, the form of a knife. The SE experiences a twinge or stab of conscience as an expression in the passive form, and I’ve encountered a few hysterics who have felt the active form in the desire to stab someone. Along with the trito anal stage in which aggressive feelings regarding the penis and men’s urination ability crop up in women it appears that this might be a structural form of the trito stage. Thus while multitudes, swarms, or many people or things threaten the skin ego in the masculine passively, it appears that feminine emerges in aggression towards many people or things. It's possible that a principle of father sky and mother earth that is represented in myth might account for the lack of perfect symmetry (i.e. it's not necessarily aggression towards flying swarms).
"Let us not speak of that which brought the tear to Deo! . . . Better to tell - a warning to men that they avoid transgression - how she made the son of Triopas [Erikhthonios] hateful and pitiful to see.
Not yet in the land of Knidos, but sill in holy Dotion dwelt the Pelasgians and unto thyself they made a fair grove abounding in trees; hardly would an arrow have passed through them. Therein was pine, and therein were mighty elms, and therein were pear-trees, and therein were fair sweet-apples; and from the ditches gushes up water as it were of amber. And the goddess loved the place to madness, even as Eleusis, as Triopion [in Karia], as Enna [in Sicily].
But when their favouring fortune became wroth with the Triopidai (sons of Triopas), then the worse counsel took hold of Erysikhthon. He hastened with twenty attendants, all in their prime, all men-giants able to lift a whole city, arming them both with double axes and with hatchets, and they rushed shameless into the grove of Demeter.
Straightway she likened her to Nikippe, whom the city had appointed to be her public priestess, and in her hand she grasped her fillets and her poppy, and from her shoulder hung her key [as priestess]. And she spake to soothe the wicked and shameless man and said: ‘My child, who cutest down the trees which are dedicated to the gods, stay, my child, child of thy parents’ many prayers, cease and turn back thine attendants, lest the lady Demeter be angered, whose holy place thou makest desolate.’
But with a look more fierce than that wherewith a lioness looks on the hunter on the hills of Tmaros- a lioness with new-born cubs, whose eye they say is of all most terrible - he said: ‘Vie back, lest I fix my great axe in thy flesh! These trees shall make my tight dwelling wherein evermore I shall hold pleasing banquets enough for my companions.’
So spake the youth and Nemesis recorded his evil speech. And Demeter was angered beyond telling and put on her goddess shape. Her steps touched the earth, but her head reached unto Olympos. And they, half-dead when they beheld the lady goddess, rushed suddenly away, leaving the bronze axes in the trees. And she left the others alone - for they followed by constraint beneath their master’s hand - but she answered their angry king: ‘Yea, yea, build thy house, dog, dog, that thou art, wherein thou shalt hold festival; for frequent banquets shall be thine hereafter.’
So much she said and devised evil things for Erysikhthon. Straightway she sent on him a cruel and evil hunger - a burning hunger and a strong - and he was tormented by a grievous disease. Wretched man, as much as he ate, so much did he desire again. Twenty prepared the banquet for him, and twelve drew wine. For whatsoever things vex Demeter, vex also Dionysos; for Dionysos shares the anger of Demeter.
So long as there were stores in the house of Triopas, only the chambers of the house were aware of the evil thing; but when his teeth dried up the rich house, then the king’s son sat at the crossways, begging for crusts and the cast out refuse of the feast. O Demeter, never may that man be my friend who is hateful to thee, nor ever may he share party-wall with me; ill neighbours I abhor."