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NOTES

Chapter 2: Structure of the Psyche.

  1. Walker: The Woman's Dictionary of Symbols and Sacred Objects. p 223
  2. CW 17 p 198, Para 33
  3. Hillman,J., Anima: An Anatomy of a Personified Notion. p 57 for both quotes.
  4. Douglas,C., Woman in the Mirror. p 137.
  5. CW 17 p 199, Para 339.
  6. Douglas, C., op cit p 87.
  7. Ibid. p 86.
  8. In most languages moon and sun are respectively feiminine and masculine, with two notable exceptions, German and Japanese. (One may draw what conclusions one will.) The Sumerians had a married couple of lunar deities, Nanna and Ningal, who were parents of the (male) sun. Implications of this are discussed in Chapter 5.
  9. Hill, G., Masculine and Feminine. p 4.
  10. Hill, G., op cit p xv.
  11. Hill, G., op cit p 194-5.
  12. Ulanov, A., The Feminine in Jungian Psychology and Christian Theology. 269.
  13. Hillman, J., Anima. p 171.
  14. Hawkes, J., The First Great Civilizations. p 230.
  15. Sanford, J., The Invisible Partners. p 44.
  16. Oppenheim, A.L., Ancient Mesopotamia p 200.
  17. Black, J. and Green, A., Gods, Demons and Symbols of Oncient Mesopotamia. p 115.
  18. Homer. The Odyssey. p 163.
  19. Jacobsen, T., The Treasures of Darkness. p 159.
  20. Hawkes. Op cit p 257.
  21. Jacobsen T. The Harps that Once...p 124
  22. Walker. Op cit p 451.
  23. Campbell, J. and Musès, C. (Eds.) In All Her Names. p 167. "Inanna was wordhipped from Anatolia to India from the fifth to the thierd millennium, with Mesopotamia providing the central temple nexus of her cult. The Thousand Names and their related doctrine surely connect back to this remote and far-flung area but survive fully only in their Sanskrit text."
  24. Kramer gives a comprehensive summary of archaeological discoveries relevant to Inanna in Wolkstein, D. and Kramer, S.N., Inanna, Queen of Heaven and Earth. p 127-135.


Chapter 3. An Archetype in Projection.

    1. Wordsworth, W. Wordsworth's Poetical Works, The Prelude. p 240.
    2. Carter, R., Mapping the Mind. p 13.
    3. Ibid p 19.
    4. Black and Green, op cit p130.
    5. Jacobsen, T., The Harps That Once… p 113.
    6. Whitmont, E., The Symbolic Quest p 170.
    7. CW 14 p 139, n 229.
    8. Wilhelm, R., The I Ching or Book of Changes p lv.
    9. Ibid p 10.
    10. Campbell, J., The Way of the Seeded Earth p76.
    11. Whitmont op cit p 171.
    12. CW 11 para 611.
    13. Wilhelm op cit p xxii.
    14. Whitmont op cit pp 178-181.
    15. Wilhelm op cit p lvi.
    16. CW 14 31 para 24. Note 170 on the same page gives the alternative renderings of this quotation from Song of Solomon 6:10. "Terrible as a host of armies" or "terrible as the planets."
    17. Black and Green op cit p 136.
    18. Jacobsen, T., The Treasures of Darkness p 138. The Anunnaki were lower echelon gods, or earlier dieties frequently diabolised and considered as underworld beings. Jacobsen used the word cow, but beast may be more appropriate to the spirit of the writing. Several languages which derive from Arabic (including Swahili and Setswana) use the same word for cow as for beasts in general.
    19. Perera, S.B., Descent to the Goddess p 16.
    20. Black and Green op cit p135.
    21. Whitmont, E., Return of the Goddess pp66-68.
    22. Dale-Green, L., The Archetypal Cat p ####.
    23. Campbell, J., The Masks of God: Vol. II: Oriental Mythology p 90 recounts the story of Sekhmet's insatiable appetite for destruction being controlled only when she was tricked into drinking a lake-full of Egyptian beer or wine, and Mandrake, thinking it was human blood, and suffering from possibly the first hangover in history. She was equated with the hot South Wind blowing in from the desert, so has links with the Shulamite of The Song of Songs, (Queen of the South) with Sapientia of Aurora Consurgens, and thus provides a paradigm for the Christian Holy Ghost. (CW 12 p386 para 473.)
    24. Jacobsen. Treasures p 136.
    25. Walker, B.G., The Women's Dictionary of Symbols and Sacred Objects. P 349.
    26. E.T.C.S.L. version of Inanna and Shukaletuda . Line 252.
    27. Frymer-Kensky, T., In the Wake of the Goddesses p 212.
    28. Ibid p 66.
    29. Montgomery, B.L., History of Warfare p 35-36.
    30. CW 14 p 86 Para 99.
    31. Frymer-Kensky, op cit p48.
    32. 1 Cor. 13: 1-2.
    33. Stein, M., The Analytic Life p 4.
    34. Whitmont, The Symbolic Quest p 176.
    35. Whitmont, Return of the Goddess p 133. (The irony is clear to those who know that Sylvia Brinton-Perera and Edward Whitmont were married.)
    36. Oates, J., Babylon p 199.
    37. Whitmont, Return of the Goddess p 167.
    38. Frymer-Kensky op cit p 64. (Quoting from Enheduanna's Hymn Nin-me-šara.)
    39. Kramer, S.N., Sumerian Mythology, p 82.
    40. Hawkes op cit p 218-9.
    41. Wolkstein and Kramer p70-71.
    42. Perera op cit p 99.
    43. Black and Green p 88. The same authors state (at p 116), "…in the Sumerian Poem 'Inanna's Descent to the Underworld,' Lulal has a close but unclear relationship to Inanna."
    44. Dalley, S., Myths From Mesopotamia p 209. Shara is called Ishtar's son, and addresses "Anu his father."
    45. Jacobsen Harps p224.
    46. Dalley p 326. "Nin-hursag - 'mountain lady', also known as Ninmah 'supreme lady', Nintu 'birth (?) lady', Mamma, Mammi, Mami, Mammitum,'mummy', Belet-ili 'mistress of the gods', Aruru (meaning unknown)." Jacobsen Treasures p104 calls her "Lady of the stony ground" or "Lady of the foothills."
    47. Roux, G., Ancient Iraq p 503.
    48. Kramer, S.N., The Sumerians p 310. "In [Eannatum] … Inanna rejoiced; Inanna grasped (his) arm (and) called him by the name Eanna-Inanna-Ibgalkakatum (that is, He-who-is-worthy-of-the-Inanna-of-the-Ibgal). (Thereupon) she sat him on the right knee of Ninhursag, (and) Ninhursag [reached out] her right breast to him."
    49. CW 5 p158 para 226.
    50. Frymer-Kensky pp 77-78.
    51. Jacobsen Treasures p 141.
    52. E.g. CW 17 p 181 para 310. "The example of Chrsistianity is perhaps the best illustration of my previous abstract argument. This apparently unique life became a sacred symbol because it is the psychological prototype of the only (sic!) meaningful life, that is, of a life that strives for the individual realization - absolute and unconditional - of its own particular law. Well may we exclaim with Tertullian: anima naturaliter christiana!" We may leave aside for a moment Hillman's argument that " … the soul is naturally Christian because of her uni-personality definition." (Anima p 159) But both Jung and Hillman seem to imply, if not assert, that prior to Christianity, soul did not exist. Both should have been aware of Barbara Hannah's account of the "World-Weary Man" discussing with his Ba-soul in a text dated at about 2,200 BCE. (In Hannah, B., Encounters with the Soul: Active Imagination p 83 ff.) That many Europeans preferred to be unwilling Christians rather than barbecued Pagans does nothing for Jung's assertion. That the removal of compulsion by fire or social ostracism happened to coincide with the decline of Christianity seems only to substantiate the contention that Jung's attitude towards that religion is sentimental.
    53. Jacobsen Treasures p 155. (Priest's invocation, Second Millennium.)
    54. Hawkes op cit p 230.
    55. CW 14 p 176 para 218.
    56. Jacobsen Treasures p 138. (Third Millennium Hymn.)
    57. Dourley, J.P. A Strategy for a Loss of Faith p 92.
    58. Perera op cit p 16.
    59. Kramer The Sumerians p 174. Actual translated text is on p 183.
    60. Frymer-Kensky op cit p 27.
    61. Black and Green p 130.
    62. Wolkstein and Kramer pp 12-27.
    63. Jacobsen Treasures p 142.
    64. Sumerian literature frequently makes use of geographical metaphors for psychological events. The 'remobal' of the me from Eridu to Uruk need not imply anything historical or physical: rather it reflects a change in states of mind.
    65. Bottèro, J., Mesopotamia p 238.
    66. Wolkstein and Kramer p 15.
    67. Adapted from CW 8 p 59 para 111.
    68. Black and Green p 102.
    69. Ulanov op cit p 166. An analogous fate befalls a woman who fails to develop an appropriate relationship to her femininity.
    70. Hawkes p 261.
    71. Jacobsen Treasures p 212.
    72. Frymer-Kensky p 75.
    73. Wolkstein and Kramer p 142.
    74. Kramer's translation, cited in Jacobsen Treasures p 253.
    75. Cirlot, J.E., A Dictionary of Symbols p 91.
    76. CW 9 (i) p 335 n 136.
    77. Black and Green p 107.
    78. Campbell, J., The Masks of God: Occidental Mythology p 54.
    79. Hamlyn, D.W., The Penguin History of Western Philosophy p 29.
    80. Abstracted from Fabricius, J., Alchemy p 8.
    81. CW 14 p 485 para 689. Jung is referring to p 480, n 85, which quotes Ruland. Lillium = Mercurius and quinta essentia sulphuris.
    82. CW 14 p 492 para 702.
    83. CW 14 p 494 para 705.
    84. CW 14 p 494 para 704.
    85. Wolkstein and Kramer p 26.
    86. CW 14 p 84 para 93.
    87. Wolkstein and Kramer p 12.
    88. CW 14 p302,n182.
    89. CW 16 p174, 361.
    90. Neumann, E., Origins and History of Consciousness p15.
    91. CW 9(i) p30 para 64.
    92. Ibid p 31 para 65.
    93. Jacobsen Treasures p 141.
    94. CW 9(i) p 32 para 66.
    95. CW 13 p 184 para 229.
    96. Eisler, R., in Campbell, J. and Musès, C., In All Her Names p 20.
    97. Frymer-Kensky p 181.
    98. Jacobsen Harps p 225.
    99. Ibid p 25.
    100. Proverbs 8:17 and 36.


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