The Banquet appears in the depth-psychology corpus as a remarkably polyvalent symbolic node, traversing ritual, eschatology, dream, and social ontology. At its most archaic stratum, as documented by Harrison, Burkert, and Rohde, the banquet is inseparable from sacrificial killing: the communal meal following slaughter constitutes the social bond, punctuated by guilt, pollution, and the apotropaic silences of ritual. The Hero Feast and funeral banquet bind the living to the heroized dead, while the shamanic funerary banquet documented by Eliade marks the moment of psychopomp transit. In the alchemical register, von Franz reads the banquet as hierosgamos and Eucharistic communion — an encounter with the filius philosophorum through a sacred meal that restores the adept to Christian faith transformed. The parabolic tradition analysed by Thielman casts the Great Banquet as an eschatological figure of inclusion and exclusion, a test of attachment to possessions and family over divine invitation. Campbell identifies Plato’s Symposium as the apogee of a masculine logos-culture, the banquet scene as philosophical eros made manifest. In archetypal psychology proper, Berry’s brief but precise observation about the dream-banquet is exemplary: to place the banquet’s telos outside the dream — saying ‘I feast because I starve’ — is to reduce rather than read the image. The term therefore traces a trajectory from blood-sacrifice and hero-cult, through eschatological judgment, toward the inner feast as autonomous psychological image.