The Hero with a Thousand Faces

[3] Freud, Moses and Monotheism, translated by James Strachey (Standard Edition, XXIII, 1964). (Orig. 1939.)

[4] Gospel According to Luke, 17:21.

[5] See above.

[6] See above.

[7] See above.

[8] See above.

[9] Fernando de Alva Ixtlilxochitl, Historia de la Nación Chichimeca (1608), Capítulo I (published in Lord Kingsborough’s Antiquities of Mexico, London, 1830–48, vol. IX, p. 205; also by Alfredo Chavero, Obras Históricas de Alva Ixtlilxochitl, Mexico, 1891–92, vol. II, pp. 21–22).

[10] Hastings’ Encyclopaedia of Religion and Ethics, vol. V, p. 375.

[11] See Mrs. Sinclair Stevenson, The Heart of Jainism (Oxford University Press, 1915), pp. 272–78.

[12] See Māṇḍūkya Upaniṣad, 3–6.

[13] Māṇḍūkya Upaniṣad, 8–12. [For Campbell’s further thoughts on the sacred syllable AUM, see Myths of Light, pp. 33–35. — Ed.]

[14] Māṇḍūkya Upaniṣad, 7.

[15] Ha idra zuta, Zohar, iii, 288a. Compare to the Tibetan lama, above.

[16] Ha idra rabba qadisha, xi, 212–14 and 233, translation by S.L. MacGregor Mathers, The Kabbalah Unveiled (London: Kegan Paul, Trench, Trübner & Company, Ltd., 1887), pp. 134–35 and 137.

[17] Summa contra Gentiles, I.i.

[18] See Tragedy & Comedy above.

[19] Johannes C. Anderson, Maori Life in Ao-tea (Christchurch [New Zealand], no date [1907?]), p. 127.

[20] See The Vedantasara of Sadananda, translated with Introduction, Sanskrit Text, and Comments, by Swami Nikhilananda (Mayavati, 1931).

[21] Translated from Richard Wilhelm, Chinesische Märchen (Jena: Eugen Diederichs Verlag, 1921), pp. 29–31.

[22] Rev. Richard Taylor, Te ika a Maui, or New Zealand and Its Inhabitants (London, 1855), pp. 14–15.

[23] The little circle underneath the main portion of Figure 59. Compare the Chinese Tao or yin-yang.

[24] Kenneth P. Emory, “The Tuamotuan Creation Charts by Paiore,” Journal of the Polynesian Society, vol. 48, no. 1 (March 1939), pp. 1–29.

[25] Ibid., p. 12.

[26] Chāndogya Upaniṣad, 3.19.1–3.

[27] A.S. Eddington, The Nature of the Physical World, p. 83. Copyright 1928 by the Macmillan Company and used with their permission. [The mythic image of the Cosmic Egg also resonates with that theory known by modern physicists as the Big Bang, first propounded in 1927 by Georges Lemaître, a Belgian Roman Catholic priest. — Ed.]

[28] “Entropy always increases.” (See Eddington, pp. 63 ff.) [This is a restatement of what is known as the Second Law of Thermodynamics, first formulated in 1824 by French scientist Sadi Carnot. — Ed.]

[29] Kenneth P. Emory, “The Tahitian Account of Creation by Mare,” Journal of the Polynesian Society, vol. 47, No. 2 (June 1938), pp. 53–54.

[30] E.A. Wallis Budge, The Gods of the Egyptians (London, 1904), vol. I, pp. 282–92.

[31] Kalika Puraṇa, I (translated in Heinrich Zimmer, The King and the Corpse, edited by Joseph Campbell, The Bollingen Series XI, Pantheon Books, 1948, pp. 239 ff.).

[32] Bṛhadāranyaka Upaniṣad, 1.4.1–5. Translated by Swami Madhavananda (Mayavati, 1934). Compare the folklore motif of the transformation flight, pp. 183–84. See also Cypria 8, where Nemesis “dislikes to lie in love with her father Zeus” and flies from him, assuming the forms of fish and animals (cited by Ananda K. Coomaraswamy, Spiritual Authority and Temporal Power in the Indian Theory of Government, American Oriental Society, 1942, p. 361).

[33] Muṇḍaka Upaniṣad, 2.2.5.

[34] Zohar, i, 91 b. Quoted by C.G. Ginsburg, The Kabbalah: Its Doctrines, Development, and Literature (London, 1920), p. 116.

[35] Taittirīya Upaniṣad, 3.10.5.

[36] The mythologies of the American Southwest describe such an emergence in great detail, so also the creation stories of the Kabyl Berbers of Algiers. See Morris Edward Opler, Myths and Tales of the Jicarilla Apache Indians (Memoirs of the American Folklore Society, vol. XXXI, 1938); and Leo Frobenius and Douglas C. Fox, African Genesis (New York, 1927), pp. 49–50.

[37] George Grey, Polynesian Mythology and Ancient Traditional History of the New Zealand Race, as Furnished by Their Priests and Chiefs (London, 1855), pp. 1–3.

[38] Theogony, 116 ff. In the Greek version, the mother is not reluctant; she herself supplies the sickle.