Dr. Schliemann has told us that in his researches upon the site of Troy he found that in pre-Christian if not indeed pre-historic times the cross was, in that classic locality as elsewhere, a phallic emblem and the symbol of life; as well as a solar emblem and the symbol of the holy fire with which life was more or less identified. For instance on page 337 of his Ilios (1880 edition) Dr. Schliemann describes a leaden idol discovered by him and of great antiquity. He tells us that it was female in character and had the vulva marked with the triangle, a symbol of the Feminine Principle. And he points out that within the triangle was the Svastika cross.

On page 521 Dr. Schliemann describes an ancient terra cotta vase, with the characteristics of a woman upon it, and on the vulva a St. Andrew's cross. Upon page 523 is a reference to another vase of similar design. Here also a cross appears to mark the vulva.

On page 353 Dr. Schliemann admits that the Svastika cross drawn within the triangle marking the vulva, shows that this cross was a sign of generation in ancient and pre-historic times. This remark should evidently have been applied by him to the St. Andrew's cross as well, for he shows that also to have been used as a sign of the organ of generation, as has been shown above.

We are here reminded of the fact, already noted, that the Egyptians represented their God of Generation, Khem, or Amen-Ra Generator, as wearing a conspicuous St. Andrew's cross. And as Khem was the Egyptian Priapus it ought also to be pointed out that it was in ancient times the practice to erect wooden crosses to this conception of the Sun-God.

An illustration of one example of the crosses erected to Priapus can be seen in figure XI. of plate XXIX. of that well-known work, Antique Gems and Rings.⁶⁷ And the phallic nature of such crosses cannot be denied.

Returning, however, to the discoveries of Dr. Schliemann upon the site of Troy, we find on page 350 of Ilios that both varieties of the Svastika cross are extraordinarily common upon the articles he discovered.

As an Indian symbol the Svastika cross can only be traced back as far as the fourth or fifth century B.C.; and its occurrence upon these and other relics of earlier ages and other lands, shows us that it is inaccurate and misleading to speak of it as "Indian."

The origin of the Svastika cross, whether the Svastika1, or the Svastika2, is unknown; but Dr. Schliemann quotes with approval Professor Max MÜller's remarks to the effect that Mr. Thomas our distinguished Oriental numismatist
"Has clearly proved that on some of the Andra coins and likewise on some punched coins depicted on Sir W. Elliot's plate ix. Madras Jour. Lit. and Science, vol. III., the place of the more definite figure of the sun is often taken by the Svastika, and that the Svastika has been inserted within the rings or normal circles representing the four suns of the Ujjain pattern on coins. He has also called attention to the fact that in the long list of the recognised devices of the twenty-four Jaina Tirthankaras the sun is absent; but that while the eighth Tirthankara has the sign of the half-moon the seventh Tirthankara is marked with the Svastika, i.e., the sun. Here then, I think, we have very clear indications that the Svastika, with the hands pointing in the right direction, was originally a symbol of the Sun, perhaps of the vernal sun as opposed to the autumnal sun, the Sauvastika, and therefore a natural symbol of light, life, health, and wealth. That in ancient mythology the sun was frequently represented as a wheel is well known. Grimm identifies the Old Norse hjol or hvel, the A.-S. hvehol, English 'wheel,' with κύκλος, Sk. Kakra, wheel; and derives jÓl, 'yule-tide,' the time of the winter solstice, from hjol, 'the (solar) wheel.'"

Both the Svastika1 and the Svastika2 occur upon the famous footprints of Buddha carved upon the AmarÂvati Tope, and Dr. Schliemann remarks that we find the Svastika or Sauvastika cross
"In Ezekiel ix. 4, 6, where—in the form of the old Hebrew letter Tau—it is written as the sign of life on the forehead, like the corresponding Indian symbol. We find it twice on a large piece of ornamental leather contained in the celebrated Corneto treasure preserved in the Royal Museum at Berlin; also on ancient pottery found at Konigsberg in the Neumark and preserved in the MÄrkisches Museum in Berlin; and on a Bowl from Yucatan in the Berlin Ethnological Museum. We also see it on coins of Gaza, as well as on an Imperial coin of Asido; also on the drums of the Lapland priests."

It is noteworthy that in the neighbourhood of Troy, as in Cyprus and other places, a cross of four equal arms, like our sign of addition, in days of old shared with the Svastika crosses the veneration of the people and was evidently more or less akin to those crosses in signification. Dr. Schliemann tells us that this cross of four equal arms "occurs innumerable times on the whorls of the three upper pre-historic cities of Hissarlik," and that if, as Burnouf and others suggest, the Svastika2 and Svastika1 represented primitive fire machines, this other cross "might also claim the honour of representing the two pieces of wood for producing the holy fire by friction."

Elsewhere in the same work Dr. Schliemann quotes with approval the opinion of Professor Sayce that the Svastika cross, Svastika2 or Svastika1, "was a symbol of generation."

As phallic worship and Sun-God worship were admittedly always closely connected, it is not surprising to find that Dr. Schliemann also very highly commends a dissertation on the Svastika2 and Svastika1 by Mr. Edward Thomas, whose conclusion is that
"As far as I have been able to trace or connect the various manifestations of this emblem, they one and all resolve themselves into the primitive conception of solar motion, which was intuitively associated with the rolling or wheel-like projection of the sun through the upper or visible arc of the heavens."

It may therefore be considered proven that the inhabitants of classic Troy like those of the Land of the Nile and other countries, recognised a close affinity between the productive forces and the sun, and were one in accepting a cross of some description as the natural symbol whether of Life or of the Giver of Life.