I must leave it an open question as to whether the symbol of the cross has any relation to the two pieces of wood in the religious fire production, as is frequently claimed. It does appear, however, as if the cross symbol actually still possessed the significance of “union,” for this idea belongs to the fertility charm, and especially to the thought of eternal rebirth, which is most intimately bound up with the cross. The thought of “union,” expressed by the symbol of the cross, is met with in “Timaios” of Plato, where the world soul is conceived as stretched out between heaven and earth in the form of an X (Chi); hence in the form of a “St. Andrew’s cross.” When we now learn, furthermore, that the world soul contains in itself _the world as a body_, then this picture inevitably reminds us of the mother. (_Dialogues of Plato._ Jowett, Vol. II, page 528.) “And in the center he put the soul, which he diffused through the whole, and also spread over all the body round about, and he made one solitary and only heaven, a circle moving in a circle, having such excellence as to be able to hold converse with itself, and needing no other friendship or acquaintance. Having these purposes in view he created the world to be a blessed god.” This highest degree of inactivity and freedom from desire, symbolized by the _being enclosed within itself_, signifies divine blessedness. The only human prototype of this conception is the child in the mother’s womb, or rather more, the adult man in the continuous embrace of the mother, from whom he originates. Corresponding to this mythologic-philosophic conception, the enviable Diogenes inhabited a tub, thus giving mythologic expression to the blessedness and resemblance to the Divine in his freedom from desire. Plato says as follows of the bond of the world soul to the world body: “Now God did not make the soul after the body, although we have spoken of them in this order; for when he put them together he would never have allowed that the elder should serve the younger, but this is what we say at random, because we ourselves too are very largely affected by chance. Whereas he made the soul in origin and excellence prior to and older than the body, to be the ruler and mistress, of whom the body was to be the subject.” It seems conceivable from other indications that the conception of the soul in general is a derivative of the mother-imago, that is to say, a symbolic designation for the amount of libido remaining in the mother-imago. (Compare the Christian representation of the soul as the bride of Christ.) The further development of the world soul in “Timaios” takes place in an obscure fashion in mystic numerals. When the mixture was completed the following occurred: “This entire compound he divided lengthways into two parts, which he joined to one another at the center like the figure of an X.”