[389]. Riklin: “Wish Fulfilment and Symbolism.”
[390]. Inman: “Ancient Pagan and Modern Christian Symbolism.”
[391]. The amniotic membrane(?).
[392]. The Etrurian Tages, who sprang from the “freshly ploughed furrow,” is also a teacher of wisdom. In the Litaolane myth of the Basutos, there is a description of how a monster devoured all men and left only one woman, who gave birth to a son, the hero, in a stable (instead of a cave: see the etymology of this myth). Before she had arranged a bed for the infant out of the straw, he was already grown and spoke “words of wisdom.” The quick growth of the hero, a frequently recurring motive, appears to mean that the birth and apparent childhood of the hero are so extraordinary because his birth really means his rebirth, therefore he becomes very quickly adapted to his hero rôle. Compare below.
[393]. Battle of Rê with the night serpent.
[394]. Matthew iii: 11.
[395]. “Das Gilgameshepos in der Weltliteratur,” Vol. I, p. 50.
[396]. The difference between this and the Mithra sacrifice seems to be extraordinarily significant. The Dadophores are harmless gods of light who do not participate in the sacrifice. The animal is lacking in the sacrifice of Christ. Therefore there are two criminals who suffer the same death. The scene is much more dramatic. The inner connection of the Dadophores to Mithra, of which I will speak later, allows us to assume the same relation of Christ to the criminals. The scene with Barabbas betrays that Christ is the god of the ending year, who is represented by one of the thieves, while the one of the coming year is free.
[397]. For example, the following dedication is found on a monument: D. I. M. (Deo Invicto Mithrae) Cautopati. One discovers sometimes Deo Mithrae Caute or Deo Mithrae Cautopati in a similar alternation as Deo Invicto Mithrae—or sometimes Deo Invicto—or, merely, Invicto. It also appears that the Dadophores are fitted with knife and bow, the attributes of Mithra. From this it is to be concluded that the three figures represent three different states of a single person. Compare Cumont: “Textes et Monuments,” p. 208.
[398]. Of the threefold Mithra.