The Seba library treats Noose in 8 passages, across 4 authors (including Onians, R B, Zimmer, Heinrich, Evans-Wentz, W. Y.).
the god of fate is equipped with noose and net. ‘Even the world-destroying lion and the dragon cannot free themselves from the net of Fate.’ ‘This is the manner of lofty fate: in his hands is the diadem and also the noose’
Onians demonstrates that across Iranian tradition the noose is the defining implement of the fate-god, representing inescapable cosmic capture that no power, however mighty, can resist.
, The origins of European thought about the body, the mind,, 1988thesis
The noose—the lasso that catches wild animals and fetters the enemy, in sudden assault on the battlefield—denotes knowledge, the master-force of the intellect, which seizes and fixes with a firm hold on its objects.
Zimmer gives the noose a precise iconographic meaning within the Goddess’s weaponry: it symbolizes the cognitive faculty of knowledge understood as seizure and fixation of its object.
, Myths and Symbols in Indian Art and Civilization, 1946thesis
a brown deity, on the left, holding a sword and a noose, are the two Advocates. The yellow advocate is the defender, the brown advocate is the accuser.
In the Tibetan Bardo court of judgment, the noose is the specific attribute of the accusing advocate, linking it to the prosecutorial and condemning power within post-mortem judicial procedure.
, The Tibetan Book of the Dead (Evans-Wentz Edition), 1927supporting
the third a noose. The first above on the left holds a battle-axe and skull-cup of blood, the second a small vase of blossoms in his right hand
The noose appears as one of the distinctive emblems distributed among the animal-headed subordinate judges in the Tibetan court of judgment, marking it as an instrument of eschatological enforcement.
, The Tibetan Book of the Dead (Evans-Wentz Edition), 1927supporting
Walton ripped his jacket into shreds, made a noose, tied it to the bars, and hanged himself. The next week, the local newspaper ran a story. These, it said, are ‘the consequences of flaunting contempt for the moral laws’
Hari presents the literal noose as the terminal act of a man destroyed by incarceration and social stigma during the drug war, ironically framed by a press that moralizes the suicide rather than the system that produced it.
, Chasing the Scream: The Search for the Truth About Addiction, 2015supporting
He made a noose out of his shoelaces. He double-tied them so they would slip down nicely but not slip out. He tied them to the top of the bar. He jumped.
Hari records a teenage prisoner’s suicide attempt with a noose fashioned from shoelaces, situating the act within the psychological collapse produced by carceral conditions and addiction.
, Chasing the Scream: The Search for the Truth About Addiction, 2015supporting
ETrocAA&^ccvTES must here express the crossing over upon itself or tying of the rope to form a loop or open knot
Onians’ philological analysis of Homeric rope-terminology touches on the formation of a loop or knot, providing etymological substrate for the mythological binding-complex in which the noose participates.
, The origins of European thought about the body, the mind,, 1988aside
The belief in the ‘bond’ of death long survived. Thus in the thirteenth century ‘Moyses… hente þe cherl wiþ hise wond, And he fel dun in dedes bond’.
Onians traces the medieval survival of the archaic belief that death arrives as a bond or seizure, a conception continuous with the noose-as-fate imagery found in earlier classical and Iranian sources.
, The origins of European thought about the body, the mind,, 1988aside