[484]. Ibid., p. 310.
[485]. In the conception of Âtman there is a certain fluid quality in so far as he really can be identified with Purusha of the Rigveda. “Purusha covers all the places of the earth, flowing about it ten fingers high.”
[486]. Brugsch: Ibid., p. 112.
[487]. In Thebes, where the chief god is Chnum, the latter represents the breath of the wind in his cosmic component, from which later on “the spirit of God floating over the waters” has developed; the primitive idea of the cosmic parents, who lie pressed together until the son separates them. (Compare the symbolism of Âtman above.)
[488]. Brugsch: Ibid., p. 128.
[489]. Servian song from Grimm’s “Mythology,” II, p. 544.
[490]. Frobenius: Ibid.
[491]. Compare the birth of the Germanic Aschanes, where rock, tree and water are present at the scene of birth. Chidher too was found sitting on the earth, the ground around covered with flowers.
[492]. Most singularly even in this quotation, V. 288, the description is found of Sleep sitting high up in a pine tree. “There he sat surrounded by branches covered with thorny leaves, like the singing bird, who by night flutters through the mountains.” It appears as if the motive belongs to a hierosgamos. Compare also the magic net with which Hephaestos enfolds Ares and Aphrodite “in flagranti” and kept them for the sport of the gods.
[493]. The rite of enchaining the statues of Hercules and the Tyrian Melkarth is related to this also. The Cabiri too were wrapt in coverings. Creuzer: “Symbolik,” II, 350.