"After the entire union of the soul had taken place, according to the master's mind, he formed all that is corporeal within this, and joined it together so as to penetrate it throughout."
Moreover, I refer to my remarks about the maternal
meaning of the world soul in Plotinus, in Chapter II.
A similar detachment of the symbol of the cross from a concrete figure we find among the Muskhogean Indians, who stretch above the surface of the water (pond or stream) two ropes crosswise and at the point of intersection throw into the water fruits, oil and precious stones as a sacrifice.[131] Here the divinity is evidently the water, not the cross, which designates the place of sacrifice only, through the point of intersection. The sacrifice at the place of union indicates why this symbol was a primitive charm of fertility,[132] why we meet it so frequently in the prechristian era among the goddesses of love (mother goddesses), especially among the Egyptians in Isis and the sun-god. We have already discussed the continuous union of these two divinities. As the cross (Tau [T], Crux Ansata) always recurs in the hand of Tum, the supreme God, the hegemon of the Ennead, it may not be superfluous to say something more of the destination of Tum. The Tum of On-Heliopolis bears the name "the father of his mother"; what that means needs no explanation; Jusas or Nebit-Hotpet, the goddess joined to him, was called sometimes the mother, sometimes the daughter, sometimes the wife of the god. The day of the beginning of autumn is designated in the Heliopolitan inscriptions as the "festival of the goddess Jusasit," as "the arrival of the sister for the purpose of uniting with
