Edinger says of circulatio that «[it] is an important idea in psychotherapy. Circular motion around a center and up and down are common images in dreams. One must make the circuit of one's complexes again and again in the course of their transformation» (114). (N. from the A.)

The «patriarchal taste test» echoes Diana Wilson (154), who so describes the Barbarian's method of selecting a man from among them to father the new king by seeing who can drink the drink made of powdered hearts without wincing. (N. from the A.)

Jung writes about the motif of the child that it is frequently associated with the notion of salvation and often prefigures a major reorientation of the personality. In «The Psychology of the Child Archetype» he writes:

One of the essential features of the child motif is its futurity. The child is potential future. Hence the occurrence of the child motif in the psychology of the individual signifies as a rule an anticipation of future developments... It is therefore not surprising that so many of the mythological saviours are child gods. This agrees exactly with our experience of the psychology of the individual, which shows that the «child» paves the way for a future change of personality.

(83)

(N. from the A.)

As Edinger puts it, «The alchemical filius philosophorum begins and ends on earth. This suggests that primary importance is given to the concrete, spatio-temporal reality of the ego. The fulfillment of the limited human condition is placed above ideal perfection» (144). (N. from the A.)

There is apparently confusion here between «Holy Orders» -the sacrament by which a one is ordained a priest- and «profession», which refers to the vows one takes upon entering a religious order. Instead of «the Holy Orders», the text should probably read: «a religious order». -F. J. (N. from the E.)

This is a paper from a symposium on Los Trabajos de Persiles y Sigismunda, as is explained in the Foreword of this issue of the journal. (N. from the E.)

This essay is a revised version of portions of Wilson's forthcoming book, Allegories of Love: Cervantes's «Persiles and Sigismunda» (Princeton University Press, 1990). (N. from the A.)

Alban K. Forcione, Cervantes' Christian Romance: A Study of «Persiles and Sigismunda» (Princeton: Princeton UP, 1972), 11. Later in the text Forcione argues that «far too much emphasis» has been placed on the differences between the two halves of the novel: «the traditional distinction between a symbolical and a realistic half of the Persiles... ignores the fact that the second half of the work continues to reactualize the Christian mythology and employs the symbolic methods of the first half to do so» (46-47n). (N. from the A.)

Joaquín Casalduero, Sentido y forma de «Los trabajos de Persiles y Sigismunda» (Madrid: Editorial Gredos, 1975), 14. (N. from the A.)

See the «Introducción» to his edition of Los trabajos de Persiles y Sigismunda (Madrid: Clásicos Castalia, 1969), 20. Avalle-Arce dates Part 1 of the Persiles between 1599 and 1605, and Part 2 between 1612 and 1616, with Don Quixote interpolated between the two parts (18-20). (N. from the A.)