Fig. 130.—Various forms of the Fylfot or Svastika. A. Whorl from Hissarlik (1987), 7 m., third city, The Burnt City or Ilios; B. Do. (1861), 3½ m., fifth city; C. Do. (1990), 4 m., fifth city; D. Do. (1873); E. Detail from whorl (1993), 5 m., fourth city; F. Lotus derivative on a large amphora, with “geometric” decoration, Cyprus; G. Solar goose and lotus design on a Rhodian vase, from Salzmann, Nécropole de Camire; H. Coin from Selge, Pamphylia; I. Symbols on Lycian coins; K. Triskelion on a Celtiberian coin; L. On a silver bowl, Etruria; also on Chinese ware; M. Coin from Cnossus, Crete; N. Ancient Indian coin; O. On coin from Ujjan, Central India; P. Footprint of Buddha (so-called), Amarávati Tope, India; R. Thibetian symbol; S. Roman altar at High Rochester, dedicated to Minerva by Lucius Cæcilius Optatus; T. Roman altar at High Rochester, dedicated to the standards of the faithful of the Varduli by Titus Licinius Valerianus; U. Celto-Roman altar at Birdoswald, dedicated to Jupiter Optimus Maximus (IOM), apparently by Dacians garrisoned in Ambloganna; the four-rayed wheels were solar symbols among the Gauls; W. Ogham stone, Aglish, County Kerry; X. Ancient Scandinavian symbols; Y. Legend on church bell, Hathersage, Derbyshire, 1617. A-E, P. H. Schliemann, Ilios; F, G. Goodyear, Grammar of the Lotus; H, L, O, X. R. P. Greg, Archæologia, xlviii., 1885; I, K, M, N, R. Count Goblet d’Alviella, The Migration of Symbols; S, T, U, W, Y. H. Colley March, Trans. Lanc. and Cheshire Ant. Soc., 1886. For further details the reader is referred to these authors.
In England it not unfrequently occurs on Roman votive altars. In Ireland, however, and in Scotland, the fylfot seems to have marked Christian sepulchres. For example, a fylfot occurs on either side of an arrow on an ogham stone (Fig. [130], W) in an abandoned graveyard at Aglish, County Kerry, which is believed to belong to the sixth century.
In Pagan Scandinavia it occurs with other symbols (Fig. [130], X), but it there ended by combining with, doubtless (as Count Goblet d’Alviella points out) under the influence of Christianity, the Latin Cross. It ornaments early Danish baptismal fonts, and according to Mr. J. A. Hjaltalin, it “was still used a few years since as a magic sign, but with an obscured or corrupted meaning,” in Iceland. It arrived in that island in the ninth century, A.D.[179]
“Amongst the Slavs and Fins it has not yet been found save in a sporadic state, and about the period of their conversion to Christianity only. We may remark, by the way, that it is very difficult to determine the age and nationality of the terra-cotta or bronze objects on which it has been observed in countries of mixed or superposed races, such as Hungary, Poland, Lithuania, and Bohemia.
“In the Caucasus, M. Chantre has met with it on ear-drops, ornamental plates, sword-hilts, and other objects found in burial-places dating back to the bronze period and the first iron age.
“Amongst the Persians its presence has been pointed out on some Arsacian and Sassanian coins only.
“The Phœnicians do not seem to have known, or, at least, to have used it, except on some of the coins which they struck in Sicily in imitation of Greek pieces.
“It is not met with either in Egypt, in Assyria, or in Chaldæa.”[180]