Dryad

The Seba library treats Dryad in 3 passages, across 3 authors (including Jung, Carl Gustav, Beekes, Robert, Kerényi, Carl).

In the library

a 'sylvan sprite, nymph, or hamadryad' who, when the oak was cut down and burnt, was obliged to seek another dwelling-place and so was found, 'as if dead, in this sarcophagus.' … Mythologically, nymphs, dryads, etc. are nature- and tree-numina

Jung identifies the dryad/hamadryad as a paradigmatic instance of anima projected into arboreal form, whose displacement from the felled oak dramatizes the soul's need to find new containers for unconscious energy.

Jung, Carl Gustav, Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy, 1955thesis

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opuilcwaw .ETYM Neutral collective of *opuil0<; = Skt. druma- [m.] 'tree', Ru. dram 'thicket, forest', an IE derivation in -m- of the word for 'wood, tree'

The etymological record grounds 'Dryad' in the Indo-European root for 'tree' (*dru-), situating the figure within a deep linguistic and symbolic field connecting wood, forest, and arboreal numen.

Beekes, Robert, Etymological Dictionary of Greek, 2010supporting

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nymphs, 199, 210, 246, 291

Kerenyi's index registers nymphs — the broader category encompassing dryads — as recurring presences within the Dionysian mythological landscape, associating them with chthonic and vegetative religious contexts.

Kerényi, Carl, Dionysos: Archetypal Image of Indestructible Life, 1976aside

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