Ct Kdllul-l 'pClnL^hdd, ft 1; fihilpdvud-(7itd, 13 1-3, 10 26
28
Evola. II mistero del Graal e la tradizione ghibellina dallImpcro (Milan, 1964).
29
Cf. the ex-libris hermetic reproduction by L. Charbonneau-Lassay, in Rygnahu, no. 3-4, (1925). In the central space of the tiee is found the Phoenix, symbol of immortality, who brings us back to amrita and haoma.
30
3 Although we shall return to the topic, let us pause for a moment to allow the reader to intuit the profound meaning of the symbol, according to which "temptation’’ is represented by "woman”—the "Living Eve”—'who orginally formed part of Adam,
31
Cf, Weber, Indische Scudkn. 3:466.
32
Cf. F. Cumont. Los mystcrcs dc Mthra (Brussels, 1913). 133
33
This myth is die center around wliich is crystallized the exhaustive material of the famous work of J. G, Frazer, The Gulden Bough.
34
Bhagavad-Gita, 15.3
35
Connection to die Hebrides is obvious. This text, incomplete as ir is, docs not exclude an ulterior phase ot the adventure (cf. D’Alviella, Migration, 190). The better known text, Tine Hpic of Gilgamesh, gives a negative unravelling of the adventure. Gilgamesh loses, while asleep, the plant ot immortality that he had finally won after crossing the "waters ol death” and arriving at the "primordial srarc” kingdom.
36
H In Athenagoras (20.292) we find also an interference in the heroic cycle of Hercules, the one in which Rhea is bound by rhe "rope of 1 lercules.’’
