breath, and the third flooded the fourth with his streaming sweat. Then the horses dissolve and pass over into the substance of the strongest and most fiery, which now becomes the charioteer. The horses also represent the four elements. The catastrophe signifies the conflagration of the world and the deluge, whereupon the division of the God into many parts ceases, and the divine unity is restored.[16] Doubtless the Quadriga may be understood astronomically as a symbol of time. We already saw in the first part that the stoic representation of Fate is a fire symbol. It is, therefore, a logical continuation of the thought, when time, closely related to the conception of destiny, exhibits this same libido symbolism. Brihâdaranyaka-Upanishad, i: 1, says:
"The morning glow verily is the head of the sacrificial horse,
the sun his eye, the wind his breath, the all-spreading fire his
mouth, the year is the belly of the sacrificial horse. The sky is
his back, the atmosphere the cavern of his body, the earth the vault
of his belly. The poles are his sides, in between the poles his ribs,
the seasons his limbs, the months and fortnights his joints. Days
and nights are his feet, stars his bones, clouds his flesh. The food
he digests is the deserts, the rivers are his veins, the mountains his
liver and lungs, the herbs and trees his hair; the rising sun is his
fore part, the setting sun his after part. The ocean is his kinsman,
the sea his cradle."
The horse undoubtedly here stands for a time symbol,
and also for the entire world. We come across in the
Mithraic religion, a strange God of Time, Aion,
called Kronos or Deus Leontocephalus, because his
stereotyped representation is a lion-headed man, who,
standing in a rigid attitude, is encoiled by a snake, whose
