It is evident to me that the sign found at Hissarlik is identical with
that found at Mycenæ and Athens, as well as on the prehistoric pottery
of Cyprus (Di Cesnola, Cyprus, pls. 44 and 47), since the general
artistic character of the objects with which this sign is associated
in Cyprus and Greece agrees with that of the objects discovered in
Troy. The Cyprian vase [fig. 156, this paper] figured in Di Cesnola's
"Cyprus," pl. 45, which associates the Swastika with the figure of an
animal, is a striking analogue of the Trojan whorls, on which it is
associated with the figure of the stags. The fact that it is drawn
within the vulva of the leaden image on the Asiatic goddess shown in
fig. 226 ("Ilios," fig. 125 this paper) seems to show that it was a
symbol of generation.
Count Goblet d'Alviella,[96] citing Albert Dumont[97] and Perrot and
Chipiez,[98] says:
The Swastika appears in Greece, as well as in Cyprus and Rhodes, first
on the pottery, with geometric decorations, which form the second
period in Greek ceramics. From that it passes to a later period, where
the decoration is more artistic and the appearance of which coincides
with the development of the Phoenician influences on the coasts of
Greece.
Dr. Ohnefalsch-Richter, in a paper devoted to the consideration of the
Swastika in Cyprus,[99] expresses the opinion that the emigrant or
commercial Phenicians traveling in far eastern countries brought the
Swastika by the sea route of the Persian Gulf to Asia Minor and Cyprus,
while, possibly, other people, brought it by the overland route from
central Asia, Asia Minor, and Hissarlik, and afterwards by migration to
Cyprus, Carthage, and the north of Africa.