[211] Evans, op. cit., Fig. 8, c, p. 17.
[212] There is an excellent photograph of this in Donald McKenzie's "Myths of Crete and Pre-Hellenic Europe," facing p. 160.
[213] "The Gods of the Egyptians," vol. i., pp. 63 et seq.
[214] See, for example, Ward, op. cit., p. 411.
[215] "The Migration of Symbols," pp. 220 and 221.
[216] Blinkenberg, op. cit., p. 53.
[217] Op. cit., p. 256.
[218] "Mycenæan Tree and Pillar Cult," pp. 51 and 52.
[219] See Blinkenberg, op. cit., pp. 45-8.
[220] I must defer consideration of the part played by certain of the Great Mother's surrogates in the development of the thunder-weapon's symbolism and the associated folk-lore. I have in mind especially the influence of the octopus and the cow. The former was responsible in part for the use of the spiral as a thunder-symbol; and the latter for the beliefs in the special protective power of thunder-stones over cows (see Blinkenberg, op. cit.). The thunder-stone was placed over the lintel of the cow-shed for the same purpose as the winged disk over the door of an Egyptian temple. Until the relations of the octopus to the dragon have been set forth it is impossible adequately to discuss the question of the seven-headed dragon, which ranges from Scotland to Japan and from Scandinavia to the Zambesi. In "The Birth of Aphrodite" I shall call attention to the basal factors in its evolution.