nd cartouche," which is the _logos_, the
tablets of destiny.]

[383: I quote Professor Canney's notes on the word _duda'im_
(Genesis xxx. 14) verbatim: "The _Encyclopaedia Biblica_ says (s.v.
'Mandrakes'): 'The Hebrew name, _duda'im_, was no doubt popularly
associated with _dodim_, [Hebrew: dodim], "love"; but its real
etymology (like that of [Greek: mandragoras]) is obscure".

* * * * *

"The same word is translated 'mandrakes' in Song of Songs vii. 13.

"_Duda'im_ occurs also in Jeremiah xxiv, 1, where it is usually
translated 'baskets' ('baskets of figs'). Here it is the plural of a
word _dud_, which means sometimes a 'pot' or 'kettle,' sometimes a
'basket'. The etymology is again doubtful.

"I should imagine that the words in Jeremiah and Genesis have somehow or
other the same etymology, and that _duda-im_ in Genesis has no
real connexion with _dodim_ 'love'.

"The meaning 'pot' (_dud_, plur. _duda-im_) is probably more
original than 'basket'. Does _duda-im_ in Genesis and Song of
Songs denote some kind of pot or caldron-shaped flower or fruit?"]

[384: The Mother Pot is really a fundamental conception of all religious
beliefs and is almost world-wide in its distribution.]

[385: The fruit of the lotus (which is a form of Hathor) assumes a form
(Spanton, _op. cit._, Fig. 51) that is identical with a common
Mediterranean symbol of the Great Mother, called "pomegranate" by Sir
Arthur Evans (see my text-fig. 6, p. 179, _m_), which is a surrogate of
the apple and mandrake. The likeness to the Egyptian hieroglyph for a
jar of water (text-fig. 6, _l_) and the goddess _Nu_ of the fruit of the
poppy (which was closely associated with the mandrake by reason of its
soporific properties) may have assisted in the transference of their
attributes. The design of the water-plant (text-fig. 7, _d_) associated
with the Nile god may have helped such a confusion and exchange.]

[386: "A Popular Account of the Ancient Egyptians," revised and
abridged, 1890, Vol. I, p. 323.]

[387: See, for example, Sir Arthur Evans, "Mycenaean Tree and Pillar
Worship," Fig. 27, p. 46.]

[388: In a Japanese dragon-story the dragon drinks "sake" from pots set
out on the shore (as Hathor drank the _didi_ mixture from pots
associated with the river); and the intoxicated monster was then slain.
From its tail the hero extracted a sword (as in the case of the Western
dragons), which is now said to be the Mikado's st