The Hero with a Thousand Faces

[132] Morris Edward Opler, Myths and Tales of the Jicarilla Apache Indians (Memoirs of the American Folklore Society, vol. XXXI, 1938), p. 110.

[133] Compare to the Chinese concept of yin-yang.

[134] See above.

[135] See above.

[136] See Zimmer, Myths and Symbols in Indian Art and Civilization, pp. 210–14.

[137] Compare the drum of creation in the hand of the Hindu Dancing Śiva.

[138] Curtin, op cit., pp. 106–7.

[139] See Melanie Klein, The Psycho-Analysis of Children, The International Psycho-Analytical Library, No. 27 (1937).

[140] Róheim, War, Crime, and the Covenant, pp. 137–38.

[141] Róheim, The Origin and Function of Culture, p. 50.

[142] Ibid., pp. 48–50.

[143] Ibid., p. 50. Compare the indestructibility of the Siberian shaman, drawing coals out of the fire with his bare hands and beating his legs with an ax.

[144] See Frazer’s discussion of the external soul, op cit., pp. 667–91.

[145] Ibid., p. 671.

[146] Pierce, Dreams and Personality, p. 298.

[147] “The Descent of the Sun,” in F. W. Bain, A Digit of the Moon (New York: G.P. Putnam’s Sons, 1910), pp. 213–325.

[148] Róheim, The Eternal Ones of the Dream, p. 237. This talisman is the so-called tjurunga (or churinga) of the young man’s totem ancestor. The youth received another tjurunga at the time of his circumcision, representing his maternal totem ancestor. Still earlier, at the time of his birth, a protective tjurunga was placed in his cradle. The bull-roarer is a variety of tjurunga. “The tjurunga,” writes Dr. Róheim, “is a material double, and certain supernatural beings most intimately connected with the tjurunga in Central Australian belief are invisible doubles of the natives....Like the tjurunga, these supernaturals are called the arpuna mborka (other body) of the real human beings whom they protect” (ibid., p. 98).

[149] Book of Isaiah, 66:10–12.

[150] Ginzberg, op cit., vol. I, pp. 20, 26–30. See the extensive notes on the Messianic banquet in Ginzberg, vol. V, pp. 43–46.

[151] Dante, “Paradiso,” II, 1–9. Translation by Norton, op cit., vol. III, p. 10; by permission of the Houghton Mifflin Company, publishers.

[152] Ramāyāna, I, 45, Mahābhārata, I, 18, Matsya Purāṇa, 249–51, and many other texts. See Zimmer, Myths and Symbols in Indian Art and Civilization, pp. 105 ff.

[153] Marco Pallis, Peaks and Lamas (4th edition; London: Cassell and Co., 1946), p. 324.

[154] Shri-Chakra-Sambhara Tantra, translated from the Tibetan by Lama Kazi Dawa-Samdup, edited by Sir John Woodroffe (pseudonym Arthur Avalon), Volume VII of “Tantric Texts” (London, 1919), p. 41. “Should doubts arise as to the divinity of these visualized deities,” the text continues, “one should say, ‘This Goddess is only the recollection of the body,’ and remember that the Deities constitute the Path” (loc. cit.). See Tantra and Tantric Buddhism.

[155] Compare, e.g., C.G. Jung, “Archetypes of the Collective Unconscious” (orig. 1934; Collected Works, vol. 9, part i; New York and London, 1959).

“There are perhaps many,” writes Dr. J.C. Flügel, “who would still retain the notion of a quasi-anthropomorphic Father-God as an extra-mental reality, even though the purely mental origin of such a God has become apparent” (The Psycho-Analytic Study of the Family, p. 236).

[156] “Paradiso,” XXXIII, 82 ff.

[157] See above.

[158] J.F. Stimson, The Legends of Maui and Tahaki (Bernice P. Bishop Museum Bulletin, No. 127; Honolulu, 1934), pp. 19–21.

[159] Bruno Meissner, “Ein altbabylonisches Fragment des Gilgamosepos,” Mitteilungen der vorderasiatischen Gesellschaft, VII, 1; Berlin, 1902, p. 9.

[160] See, for instance, the Katha Upaniṣad, 1: 21, 23–25.

[161] The above rendering is based on P. Jensen, Assyrisch-babylonische Mythen und Epen (Kellinschriftliche Bibliothek, VI, I; Berlin, 1900), pp. 116–273. The verses quoted appear on pp. 223, 251, 251–53. Jensen’s version is a line-for-line translation of the principal extant text, an Assyrian version from King Ashurbanipal’s library (668–626 b.c.). Fragments of the very much older Babylonian version and still more ancient Sumerian original (third millennium b.c.) have also been discovered and deciphered.

[162] Ko Hung (also known as Pao Pu Tzu), Nei P’ien, Chapter VII (translation quoted from Obed Simon Johnson, A Study of Chinese Alchemy, Shanghai, 1928, p. 63).