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When I set out to review the first six volumes of this series I did not realize the magnitude of Professor Goodenough's monumental work. Two further volumes have appeared in the meantime, and two more are still to come. Rarely has a task proved more rewarding for one interested in the history of psychology and symbolism, but rarely has a review proved so difficult. It is wellnigh impossible to convey
the essence of these volumes in sufficiently condensed yet comprehensive form.
In an article published some time ago, the author referred to the discovery of the decorations on Jewish graves and synagogues of the Greco-Roman period as perhaps even more important than that of the Dead Sea scrolls. Although theologians may disagree with that view, these discoveries and their systematic presentation by Professor Goodenough are one of the most significant contributions to understanding of the universality of symbols. The various theories and explanations based upon the breach of the Jewish prohibition of image-making are of little relevance here. Most interesting, from the psychologist's point of view, is the choice of specific symbols revealed by these findings.
The first three volumes, published in 1953, comprise an archeological description and illustrations of Jewish tombs and synagogues of the Greco-Roman period in Palestine and in the Diaspora. Included are all the ornaments and objects found there, such as water basins, ossuaries, sarcophagi, lamps, coins, glasses, charms, and amulets. The purpose of these initial volumes is the methodical compilation and presentation of symbols used by the Jews of the period, to prepare for analysis of the individual symbols in later volumes. Starting with the basic contention that the Hellenization of Christianity became possible because ideas of the pagan world had found their way into Judaism, the author proposes to show that such pagan elements were not borrowed for the simple purpose of decoration but held active symbo