The Seba library treats Crater in 9 passages, across 3 authors (including Jung, Carl Gustav, von Franz, Marie-Louise, Burkert, Walter).
the mountain and the crater are similar. There was nothing of conscious structure in these fantasies, they were just events that happened. So I assume that Dante got his ideas from the same archetypes
Jung, glossing his own Red Book fantasies in the 1925 seminar, identifies crater and mountain as structurally equivalent — both are archetypal forms expressing the Gnostic principle of reversed symmetry between above and below.
, The Red Book: Liber Novus, 2009thesis
venter tuus sicut crater tornatilis non indigens poculis
Von Franz’s edition of Aurora Consurgens preserves the Latin nuptial image of the ‘turned crater’ as a body-vessel symbol, aligning the feminine abdomen with the alchemical containing form central to coniunctio imagery.
, Aurora Consurgens: A Document Attributed to Thomas Aquinas on the Problem of Opposites in Alchemy, 1966thesis
He dreamed of a volcano, and from its crater he saw two birds taking flight as if in fear that the volcano was about to erupt.
The volcanic crater appears in a dream context as an initiatory symbol of dangerous creative energy, interpreted within the depth-psychological framework as an image of individual transformation and differentiation.
, Man and His Symbols, 1964thesis
Crater, with wine and blood, 246; as urn, 52f.
Burkert’s index entry establishes the crater’s double ritual function in Greek sacrificial practice: as the vessel mixing wine and blood at the sacrificial feast, and as a funerary urn — two modes of containing the sacred.
, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972supporting
Calyx-crater BM F 271 = D 6, Cook I (1914) pl. 5; amphora BM F 331 = D7, Cook I (1914) pl. 3; bell-crater in Naples H. 2200
Burkert documents the iconographic presence of the crater (calyx-crater, bell-crater) in vase-paintings depicting sacrifice at Olympia, grounding the vessel’s symbolic role in concrete ritual archaeology.
, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972supporting
Leningrad crater, St. 1807 = ARV² 1185.7, Metzger (1951) T.25.3; for the pediment see Paus. 10.19.4
The Leningrad crater is cited as key iconographic evidence for Delphic cult imagery, placing the vessel at the intersection of Apolline and Dionysiac ritual space.
, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972supporting
On the Ruvo crater (Jatta 239) see J. Pouilloux and G. Roux, Enigmes à Delphes (1963)
Burkert references the Ruvo crater as material evidence in the cult narrative of Neoptolemos-Pyrrhos at Delphi, connecting the vessel to myth and sacrificial violence.
, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972supporting
as on the bell-crater, BM F 68
The bell-crater functions as an Eleusinian iconographic reference point in Burkert’s analysis of initiatory figures, linking the vessel-form to mystery cult imagery.
, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972supporting
the bell-crater from Al Mina, Oxford 1956-335, Metzger (1965) pl. 25.2
An incidental but recurrent citation of the bell-crater as iconographic evidence for Dionysiac-Eleusinian cult continuity across the eastern Mediterranean.
, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972aside