The concordance 7 witnesses
Orientation
The Seba library treats Golgotha in 7 passages, across 4 authors (including Jung, Carl Gustav, Campbell, Joseph, Hillman, James).
You are Christians and run after heroes, and wait for redeemers who should take the agony on themselves for you, and totally spare you Golgotha. With that you pile up a mountain of Calvary over all Europe.
Jung deploys Golgotha as a psychological accusation: the refusal to undergo one’s own passion by projecting it onto a redeemer accumulates collective suffering rather than dissolving it.
, The Red Book: Liber Novus, 2009thesis
The name of the hill of the Crucifixion, as we all know, was, in Aramaic, Golgotha, and in Latin, Calvary, both of which words mean ‘skull.’ … the skull out of which the cross appeared to have grown, as a tree from its seed, was said to be Adam’s.
Campbell situates Golgotha within the mythological complex of the World Tree and the first human sacrifice, arguing that its associations are not historical but fundamentally archetypal.
, Thou Art That: Transforming Religious Metaphor, 2001thesis
The Cross of Christ on the ‘Hill of the Skull,’ Calvary or Golgotha … was planted, according to Christian legend, on the site of the burial of Adam’s skull; so that the blood of the Savior, baptizing as it were the patriarch of the whole human race, thereby redeemed mankind, and drove an axis backward to the dawn of time as well as forward to the promise of an end.
Campbell reads Golgotha as the point where the Christian linear historical axis is anchored to both primordial origin and eschatological fulfillment through the figure of Adam’s skull.
, The Mythic Image, 1974thesis
the cross itself on which Jesus hung, placed on the hill of Golgotha, ‘Hill of the Skull,’ so called because it was there that the skull was buried of Adam, the androgynous dawn man of the Hebrew myth.
Campbell connects Golgotha’s etymological meaning to the myth of Adam as the androgynous primordial human, linking crucifixion site to cosmogonic sacrifice.
, Primitive Mythology (The Masks of God, Volume I), 1959supporting
I refer to the image of the barren women on the way to Golgotha; to the warning from the dream of Pilate’s wife; to the degradation and suffering, the gall and bitter sop, the nakedness and weakness.
Hillman cites Golgotha as one moment in a densely feminine symbolic constellation surrounding the betrayal narrative, linking it to the accumulation of anima imagery in the passion.
, Senex & Puer, 2015supporting
Mount Tabor, in Palestine, might signify tabbir, that is, ‘navel,’ omphalos. Mount Gerizim, at the center of Palestine, was doubtless invested with the prestige of the ‘Center,’ for it is called ‘navel of the earth.’
Eliade’s treatment of Palestinian sacred mountains as omphalos sites provides the broader cosmological framework within which Golgotha’s identification as axis mundi becomes intelligible.
, Shamanism: Archaic Techniques of Ecstasy, 1951aside
The Sacred Mountain—where heaven and earth meet—is situated at the center of the world. Every temple or palace—and, by extension, every sacred city or royal residence—is a Sacred Mountain, thus becoming a Center.
Eliade’s cosmological schema of the Center, the Sacred Mountain, and the axis mundi furnishes the structural background against which Golgotha’s role as crucifixion-site-cum-world-axis is theorized.
, The Myth of the Eternal Return: Cosmos and History, 1954aside