the night of winter and the resurrection of nature to a new life, this cosmic process finding its reflection in the sacrifice upon earth of a lamb (agnus). During the first century after Christ the lamb in association with light and fire was among the most popular images in ecclesiastical language and symbolism. The heathen Romans used to hang "bullæ" round the necks of their children as amulets. The Christians used consecrated waxen lambs, which were manufactured out of the remains of the Easter candles of the preceding year and distributed during Easter week. The belief then attached itself to these "Agnus Dei's," that if they were preserved in a house they gave protection against lightning and fire. Above all the lamps offered a convenient opportunity for symbolising Christ as a light, and thus making use of the image of the lamb. [259] The motif of the lamb with the cross is also found very frequently in old Christian art upon glass bowls, sarcophagi, and articles of use of all kinds. And indeed in such cases the cross is sometimes found upon the head or shoulder, sometimes at the side of the lamb or even behind him, while a nimbus in the shape of a disc of sunlight surrounds his head and points to the "light" nature of the lamb. The nimbus, too, is an old Indian symbol, and thus indicates that the whole conception was borrowed from the circle of Indian ideas. Later the lamb is also found upon the cross itself, and indeed at the point of intersection of the two arms surrounded by the disc of sunlight. This seems to point to the Saviour's death upon the cross, the cross here appearing to be understood as the gibbet. But is it really certain that the cross in the world of Christian thought possessed this significance from the beginning as the instrument by means of which Jesus was put to death?