The concordance 12 witnesses
Orientation
Hermes carries a ram across his shoulders, and two classicists read the image in opposite directions. Karl Kerényi treats the kriophoros as a primary hierophany, binding the ram-bearer to Cabeirian cult and to Hermes’s office as guide of souls; Walter Otto insists the gesture is simply what shepherds do, a living animal picked up to be delivered unharmed, not a vessel for absorbed contagion. The ram bears comparable weight in the Akedah. Jung’s Aion assembles Origen and Augustine reading Isaac’s substitute ram as a figure of Christ, and Joseph Campbell finds the same animal in the Beth Alpha mosaic fixed to its tree directly beneath the sun-door, an axis-mundi symbol. Walter Burkert supplies the ritual ground, tracing the ram-skin of Zeus through Eleusis and the Skira festival and setting beside them the Babylonian New Year sacrifice, whose slaughterers must leave the city. Robert Beekes shows the creature entering language as force: krios becomes the battering ram, sacrifice bleeding into siege. Jung elsewhere uses the shofar to mark where symbols die: reduced to mere ram’s horn, it stops speaking.
The image of ram-bearer (κριόφορος), as Hermes is so often portrayed, is a highly significant manifestation… the ram belongs generally within the Cabeirian context.
Kerényi establishes the kriophoros — Hermes as ram-bearer — as a primary hierophanic form connecting psychopomp function, Cabeirian cult, and the theriomorphic expression of divine epiphany.
, Hermes Guide of Souls, 1944thesis
What is the shofar? It is also only the horn of a ram. Sometimes a symbol can be no more than that, but only when it is dead. The symbol is killed when we succeed in reducing the shofar to a ram’s horn.
Jung uses the reduction of the shofar to mere ram’s horn as the paradigmatic illustration of the death of a symbol, arguing that symbolic life depends entirely on the quality of conscious attitude brought to it.
, Civilization in Transition, 1964thesis
Hermes certainly did not carry the ram on his shoulders to absorb infectious germs. He, like everyone who carries the animal in this way, picked it up to bring it to its destination unharmed. That is what shepherds do.
Otto repudiates the miasma-absorption hypothesis, insisting that the ritual carrying of the ram expresses the shepherd-god’s protective care and the animal’s sacred conveyance rather than any apotropaic contamination transfer.
, Dionysus Myth and Cult (1965), 1965thesis
Origen… ‘We said … that Isaac bore the form of Christ, but that the ram also seems no less to bear the form of Christ.’ Augustine… asks: ‘Who was that ram by the offering whereof was made a complete sacrifice in typical blood … who was prefigured thereby but Jesus…?’
Jung marshals patristic testimony to establish the Akedah ram as a Christological typology, integrating sacrificial substitution into Aion’s broader argument about the Aries-Lamb symbolism of the Piscean aeon.
, Aion: Researches into the Phenomenology of the Self, 1951thesis
as the ram was sent by divine will to be a substitute offering for Isaac, so was Christ sacrificed in place of all mankind… in the Akedah panel of the Beth Alpha mosaic we find the ram, significantly enough, directly beneath the sun-door, on the very vertical of the axis, fixed to its tree as was Jesus to his Cross.
Campbell identifies the Akedah ram as an axis-mundi symbol in the Beth Alpha mosaic, positioning sacrificial substitution within a cosmological schema that aligns the ram’s tree with the solar axis and the Cross.
, The Mythic Image, 1974thesis
Ram’s skin, on Mount Pelion, 113; ‘Ram-skin of Zeus,’ 145, at Eleusis, 268, 282.
Burkert’s index records the ‘Ram-skin of Zeus’ as a cultic object appearing at the Skira festival and at Eleusis, situating the ram within the sacrificial and mystery-cult complexes of Greek religion.
, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972supporting
κριός [m.] ‘ram’ (Od.); on the mg. as opposed to ἀρνεῖος see Benveniste BSL 45 (1949): 103, often metaphorical, especially in the sense of ‘battering ram’.
Beekes documents the semantic range of krios from the sacrificial animal to the military ‘battering ram,’ tracing the Greek lexeme’s extension into the domain of forceful masculine power.
, Etymological Dictionary of Greek, 2010supporting
Cf. the sacrifice of a ram at the Babylonian New Year Festival. There, the priests and those who do the slaughtering must leave Babylon.
Burkert notes the Babylonian New Year ram-sacrifice as a cross-cultural comparandum for Greek rites, highlighting the ritual pollution logic that requires the officiants’ temporary exile from the sacred city.
, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972supporting
Dui symbolizes a ram, and the lines resemble the face of a ram… This line is a yin element at a yang place — it is a gentle ram. Since it is in a central location, the ram will not act wildly.
In the I Ching commentary tradition, the ram figures as the emblematic image of the Dazhuang (Great Strength) hexagram, its controlled or released force depending on the relative positions of yin and yang lines.
, The Complete I Ching: The Definitive Translation, 1998supporting
Great Strength represents a positive advance for further achievement… Four firm lines at the bottom ascend higher and higher and grow stronger and stronger. This is where the name Great Strength comes from.
Huang’s commentary situates the ram-image of Dazhuang within a cosmological account of ascending yang energy, where unchecked strength requires the tempering discipline of decorum to avoid misfortune.
, The Complete I Ching: The Definitive Translation, 1998supporting
ἀρήν, ἀρνός [m., f.] ‘sheep, lamb’ (Il.)… ἀρνεῖος ‘of a sheep or lamb’ (Hdt.).
Beekes distinguishes the Greek lexical cluster for lamb/sheep (arēn) from the adult ram (krios), a philological differentiation relevant to the precise sacrificial and symbolic valences assigned to each animal in the religious literature.
, Etymological Dictionary of Greek, 2010aside
a former Harvard University psychology professor named Richard Alpert, who was, by the mid-seventies, known by his assumed name of Ram Dass.
Epstein’s passing reference to Ram Dass (Richard Alpert) invokes the name as a biographical identifier rather than engaging the symbolic or mythological valence of the ram.
, Going to Pieces Without Falling Apart: A Buddhist Perspective on Wholeness, 1998aside