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husband of Urvara, but Urvara means "the fertile land." In a similar way the occupancy of a country by the king was understood as marriage with the ploughed land. Similar representations must have prevailed in Europe as well. Princes had to guarantee, for example, a good harvest at their accession. The Swedish King Domaldi was actually killed on account of the failure of the harvest (Ynglinga sâga 18). In the Rama sâga the hero Rama marries Sîtâ, the furrow of the field.[2] To the same group of ideas belongs the Chinese custom of the Emperor ploughing a furrow at his ascension to the throne. This idea of the soil being feminine also embraces the idea of continual companionship with the woman, a physical communication. Shiva, the Phallic God, is, like Mahadeva and Parwati, male and female. He has even given one-half of his body to his consort Parwati as a dwelling place.[3] Inman[4] gives us a drawing of a Pundite of Ardanari-Iswara; one-half of the god is masculine, the other half feminine, and the genitals are in continuous cohabitation. The motive of continuous cohabitation is expressed in a well-known lingam symbol, which is to be found everywhere in Indian temples; the base is a female symbol, and within that is the phallus.[5] The symbol approaches very closely the Grecian mystic phallic basket and chests. (Compare with this the Eleusinian mysteries.) The chest or box is here a female symbol, that is, the mother's womb. This is a very well-known conception in the old mythologies.[6] The chest, basket or little basket, with its precious contents, was thought of as floating on the water; a remarkable