Page:The International Folk-Lore Congress of the World's Columbian Exposition, Chicago, July, 1893.djvu/432

362 Of different cross forms—it is of two trees crosswise posed and spiked with four nails for expressing the fixedness—we have almost an hundred. Figs. 23, 24.

In the ornamentative direction of our symbol occurs for the most part, the doubling or the trebling of the same form. Figs. 25, 26, 27.

If we apply the doubling to other principal forms, and put a swastika on a sanvastika we will receive a form very wellknown and named Maltese cross. Fig. 28.

The same doubling of primitive form is presented by the form of a cross that is named Jerusalem cross. Fig. 29.

It is possible that this doubling is not only for ornamental purpose (letter of Max Müller in Schlieman's "Ilios"); that the swastika represents the sun of spring, and the sanvastika, the sun of autumn, because Fig. 30 and Fig. 31 would be the symbols of synthetic signification, as we have seen it above.

The symbols of life and growing, apex downwards, and the contrary symbol, the angle apex upwards, placed together form the Fig. 32, a little ornamented form the Fig, 33 or 34, and redoubled give the form Fig. 35.

If we take it, one up, another down, we have Fig. 36, which, symmetrically re-joined make the well known Fig. 37. It may be re-Joined otherwise. Fig. 38. All of these forms are the same symbols synthetic of God's All-might. I may be permitted to prove that the doubtful triçula of India is only a combination of the same two symbols, but it is altered in such degree with ornamentation that it is very easy to be mistaken. Its origin is shown in Fig. 39.

If we would make the combination in this manner, Fig. 40, and afterwards to ornament the single lines and to round the angles, we will have the Fig. 41. If we make this figure otherwise. Fig. 42, and afterwards divide it through the middle, we have Fig. 43. Take the half of this figure and we have a symbol named lily-flower, and known in Middle Ages as a symbol of the king's power. Such a symbol we observe on altars in the Greek-Roman epoch. If we would round off the lines and angles in opposite directions, we receive Fig. 44.

Let us take one-half of this figure and we have the hilts of