20. 21. 22.
hate thee flee before thee’ (Numbers 10:35). And when, after the victory, they put it down again, he said, ‘Return, O, Lord, unto the many thousands of Israel’ (Numbers 10:36). In time of peace the Ark was hidden in the inmost Holy of Holies of the tabernacle tent and guarded by a consecrated youth.” Cf. G. Scholem, Von der mystischen Gestalt der Gottheit (On the Mystical Figure of the Godhead) (Zurich, 1962), pp. 15f; and H. Adolf, Visio Pacis, Holy City and Grail (Pennsylvania State University Press, 1960), pp. 63ff. and the literature referred to there (pp. 183ff.). Things similar to the Ark of the Covenant are still to be seen in the present century. Among the Rwala Bedouin who live in a border area of the Syrian desert, a portable utfa, arranged as a camel’s howdah furnished with a baldachin, represents a kind of magical presence of mana and of the destiny of the tribe and is at the same time the seat of the protecting and guiding power of the divine. In a life-or-death battle of the tribe, for which, traditionally, one set out by the light of the morning star, this howdah, mounted on a camel, preceded the warriors just as, according to the earliest recollections of the Old Testament, the Ark of the Covenant was sent ahead in order to “scatter the enemy.” This sanctuary of guidance and war was “loaded” with a love prize, for under the baldachin sat the virginal, naked daughter of a sheik, who served to inflame the warriors and as a promise to the bravest among the youths that, if it was not to a marriage with death that he was rushing, at the end of the battle nothing less beckoned than the Hierosgamos with Ishtar. For it was no one else but the gadistu ilani, the holy one, the hierodule of the gods, who was embodied in the virgin daughter of the sheik. Cf. J. Morgenstern, The Ark, the Ephod and the “Tent of Meeting” (Cincinnati, 1945), cited by V. Maag in Kulturgeschichte des Alten Orients (Cultural History of the Ancient Orient), ed. H. Schmökel (Stuttgart, 1961), p. 586. I am grateful to Dr. René Malamud for bringing this article to my attention. Cf. C. G. Jung, “Synchronicity: An Acausal Connecting Principle,” in CW 8, para. 870. Cf. R. B. Onians, The Origin of European Thought (Cambridge University Press, 1954), p. 95 and passim. I Ching or Book of Changes, trans. Cary F. Baynes (Princeton, N.J.: