(10) “And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God.” It is evident from this quotation, after all that goes before, that the City, the heavenly bride, who is here promised to the Son, is the mother.[438] In Babylon the impure maid was cast out, according to the Epistle to the Galatians, so that here in heavenly Jerusalem the mother-bride may be attained the more surely. It bears witness to the most delicate psychologic perception that the fathers of the church who formulated the canons preserved this bit of the symbolic significance of the Christ mystery. It is a treasure house for the phantasies and myth materials which underlie primitive Christianity.[439] The further attributes which were heaped upon the heavenly Jerusalem make its significance as mother overwhelmingly clear: (1) “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. (2) “In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of nations. (3) “And there shall be no more curse.” In this quotation we come upon the symbol of the waters, which we found in the mention of Ogyges in connection with the city. The maternal significance of water belongs to the clearest symbolism in the realm of mythology,[440] so that the ancients could say: ἠ θάλασσα—τῆς γενέσεως σύμβολον.[441] From water comes life;[442] therefore, of the two gods which here interest us the most, Christ and Mithra, the latter was born beside a river, according to representations, while Christ experienced his new birth in the Jordan; moreover, he is born from the Πηγή,[443] the “sempiterni fons amoris,” the mother of God, who by the heathen-Christian legend was made a nymph of the Spring. The “Spring” is also found in Mithracism. A Pannonian dedication reads, “Fonti perenni.” An inscription in Apulia is dedicated to the “Fons Aeterni.” In Persia, Ardvîçûra is the well of the water of life. Ardvîçûra-Anahita is a goddess of water and love (just as Aphrodite is born from foam). The neo-Persians designate the Planet Venus and a nubile girl by the name “Nahid.” In the temples of Anaitis there existed prostitute Hierodules (harlots). In the Sakaeen (in honor of Anaitis) there, occurred ritual combats as in the festival of the Egyptian Ares and his mother. In the Vedas the waters are called Mâtritamâh—the most maternal.[443] All that is living rises as does the sun, from the water, and at evening plunges into the water. Born from the springs, the rivers, the seas, at death man arrives at the waters of the Styx in order to enter upon the “night journey on the sea.” The wish is that the black water of death might be