Upon Plate XXII., facing page 44 of volume III., are three different instances of the crux ansata being attached to the sun as the symbol of the Sun-God. Upon page 46 is another instance of the crux ansata being attached to the solar serpent issuing from the sun's disc. On Plate XXIII., facing page 52, is another illustration of the reception of the crux ansata from the Sun-God. Upon page 82 Sir J. Gardner Wilkinson rightly observes that it is absurd to speak of the crux ansata or Egyptian cross as the _Key of the Nile_, inasmuch as this cross "is less frequently seen in the hand of the God Nilus than any deity of the Egyptian pantheon." Upon the remarkable Plate XXXI., facing page 136, we see inscriptions describing the reigning Pharaoh as the "Vice-gerent of the Giver of Eternal Life"; or, in other words, of the Sun-God. Other expressions applied to the Pharaoh are "Giver of Life and Strength like the Sun"; "Who gives all Life, Stability, and Health like the Sun"; and "Approved of the Sun and Giver of Life like the Sun." It is thus clear that ages before our era the cross was venerated in Egypt as in other lands as the symbol both of Life and of the Giver of Life; and that the deity worshipped as the Giver of Life, and ever associated with that salutary symbol the cross, was the Sun-God. CHAPTER XVIII. EVIDENCE OF TROY. 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.