Cox, George - Aryan Mythology Vol 2.pdf

THE STAUEOS AXD THE RING. 115
which adhered still more strictly to the first idea the emblem CHAP.
became the stauros or cross of Osiris, and a new source of .
mythology was thus laid open. To the Egyptian the cross
thus became the symbol of immortality, and the god himself
was crucified to the tree which denoted his fructifying
power. 1 Rising from a crescent, the modified form of the
Yoni, the cross set forth the marriage of Ouranos and Gaia,
of Vishnu and Sacti, of heaven and earth. But this cross
was itself a new symbol of the sun, and in the so-called
Assyrian representations of the moon-goddess the sun is exhibited
in human form standing on the crescent. More commonly
the plain stauros was joined with an oval ring, was
worn as an amulet, and was reproduced by the Christians
of Egypt as a sacred mark inserted in their inscriptions.
In this form, or in that of a ring inclosing a cross of four
spokes, this emblem is found everywhere. It is peculiar
neither to Egyptians nor Assyrians, neither to Greeks,
Latins, Gauls, Germans, or Hindus; and no attempt to ex-
plain its original employment b} r any one of these nations is
admissible, unless it explains or seeks to explain them for
all. We recognise the male symbol in the trident of Posei-
don or Proteus, and in the fylfot or hammer of Thor, which,
assumes the form of a cross pattee in the various legends
which turn on the rings of Freya, Holda, Venus, or Aphro-
dite. In each of these stories the ring is distinctly connected
with the goddess who represents the female power
in nature, or tells its own tale of sensuous passion. In one
of the latest of these stories a newly married youth at Rome
places his wedding ring on a statue of Venus, and finds to
his dismay not only that he cannot dislodge it from her
stony finger, but that the goddess herself claims to stand to
him in the relation of Aphrodite to Adonis. 2 As we might
(vesica piscis) being seen pendant from magic ring to be on their guard against
the pastoral or shepherd's staff.—Jamie- the allurements of the beings whom he
son, Sacred and Legendary Art, p. 417. was about to raise by his incantations.
1 See Appendix C. These beings are beautiful damsels, one
2 This story is given by Fordun, of whom, singling out a youth, holds
Matthew of Westminster, Eoger of out to him a ring of gold, which tho
Wendover, and Vincent of Beauvais. youth touches, thus placing himself in
Mr. Gould cites from Csesarius Heister- her power. Curious Myths, i. 225.
bachensis a tale, in which a necromancer See also Scott, Border Minstrelsy, introwarns
some youths placed within a duction to ballad of Tamlane.
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