Chapter II

, p. 98) to the association of the spiral with thunder and lightning in Eastern Asia. But other factors played a significant part in determining this specialization. In Egypt the god Amen was identified with the ram; and this creature's spirally curved horn became the symbol of the thunder-god throughout the Mediterranean area,[330] and then further afield in Europe, Africa, and Asia, where, for instance, we see Agni's ram with the characteristic horn. This blending of the influence of the octopus- and the ram's-horn-motifs made the spiral a conventional representation of thunder. This is displayed in its most definite form in China, Japan, Indonesia, and America, where we find the separate spiral used as a thunder-symbol, and the spiral appendage on the side of the head as a token of the god of thunder.[331]

[316: Thomas Wilson ("The Swastika, the Earliest Known Symbol, and its Migrations; with Observations on the Migration of Certain Industries in Prehistoric Times," _Report of the U. S. National Museum for 1894_, Washington, 1896) has given a full and well-illustrated summary of most of the literature: further information is provided by Count d'Alviella (_op. cit. supra_), "The Migration of Symbols"; by Zelia Nuttall ("The Fundamental Principles of Old and New World Civilizations," _Archaeological and Ethnological Papers of the Peabody Museum_, Cambridge, Mass., 1901); and Arthur Bernard Cook ("Zeus, A Study in Ancient Religion," Vol. I, Cambridge, 1914, pp. 472 _et seq._).]

[317: Since this has been printed Mr. W. J. Perry has called my attention to a short article by Rene Croste ("Le Svastika," _Bull. Trimestriel de la Societe Bayonnaise d'Etudes Regionales_, 1918), in which Houssay's hypothesis is mentioned as having been adopted by Guilleminot ("Les Nouveaux Horizons de la Science").]

[318: Wilson (_op. cit._, pp. 829-33 and Figs. 125, 128, and 129) has collected the relevant passages and illustrations from Schliemann's writings.]

[319: _Zeitschrift fuer Ethnologie_, Bd. 37, p. 148.]

[320: Seler, _Zeitschrift fuer Ethnologie_, Bd., 41, p. 409.]

[321: _Corolla Numismatica_, 1906, p. 342.]

[322: A. B. Cook, "Zeus," pp. 198 _et seq_.]

[323: "Etude Historique et Chronologique sur les Vases Peints de l'Acropole de Suse," _Memoires de la Delegation en Perse_, T. XIII, _Rech. Archeol._, 5^e serie, 1912, Plate XLI, Fig. 3.]

[324: "Canaan," p. 340, footnote.]

[325: Alice Grenfell, _Journal of Egyptian Archaeology_, Vol. II, 1915, p. 217: and _Ancient Egypt_, 1916, Part I, p. 23.]

[326: S. Reinach, _Revue Archeol._, T. XXVI, 1895, p. 369.]

[327: L. Siret, "Questions de Chronologie et d'Ethnographie Iberiques," 1913, p. 18, Fig. 3.]

[328: Rivers, "History of Melanesian Society," Vol. II, p. 374; also _Report Brit. Association_, 1912, p. 599.]

[329: M. Siret assigns the date of the appearance in Spain of the highly conventionalized angular form of octopus to the time between the fifteenth and the twelfth centuries B.C.; and he attributes it to Phoenician influence (p. 63).]

[330: Cook, "Zeus," p. 346 _et seq._]

[331: This is well shown upon the Copan representations (Fig. 19) of the elephant-headed god--see _Nature_, November, 25, 1915, p. 340.]

The Mother Pot.

In the lecture on "Incense and Libations" (