lf) D Merejkowski, Dels Cjeheimnis des VU'.s^n.v (Leipzig, 1929), chaps. 4 and 5
39
Book of Enoch, 6:1-6; 7:1.
40
Book of Jubilees, 4.5, in Kautzch, Apokryphen und Pseudoepigraphen (Tubingen, 1900), 2:47
41
Aeschylus, Promecheus, 506.
42
Fabre d’Oliver (The Hebraic Tongue Rescored) in his commentary on the biblical passage (Gen. 4:2), sees in "women” a symbol of the "creative powers,” A special pertinence to what we will say about the compelling character of the hermetic art is shown in the Tibetan symbolism wherein Wisdom appears again as a "woman," while the "method” or "Art” plays the part of the male ill coirus with her. Cf. Shrichakrasambhara, A. Avalon, ed. (London-Calcutta, 1919), xiv, 23; Dante (Convivio, 2.15.4) calls the Philosophers the "paramours” of the "woman," which in the symbology of the Fideli DAmore represents Gnosis again, the esoteric Knowledge.
43
Cesare Della Riviera, 11 mondo magicn degli heroi (Milan, 1605). 4, 5, 49.
24 Bai.il Valentine, Azoch, in Manget, Bibliotecu cheinica curiosa. (Genoa, 1702), 2:214 (hereafter cired as BCC). In S. Trismosm’s Aurum vellus (Rohrschach, 1598) is an illustration of great significance, we see a man in the act ol climbing the "tree whose trunk is traversed by the symbolic stream. Relefences to Hercules, to Jason, and their deeds are explicit and frequent in the literature, and in them—which is even more important—the soul is unexpectedly called Prometheus.
