When, however, the unhistorical character of the gospel narrative is realized, such difficulties disappear. The intention was certainly to connect the Crucifixion with the Passover (in which the paschal lamb--symbolizing Isaac--was customarily dressed in the form of a cross [80]); and in the fourth gospel Jesus becomes an actual Passover sacrifice. But the narrative is simply a reduction to historic form of the procedure of a customary ritual sacrifice, habitual usages of human sacrifice being represented as expedients of a single Roman execution. With the exact seasonal date of the Jesus Barabbas rite which here motived the gospel legend, the myth-theory is not primarily concerned, though it has secondary interest. It was probably a Spring Festival, and at the same time a New Year Festival, the period of the vernal equinox having been both in east and west the time of the New Year before that was placed after the winter solstice. It is thus highly likely that there were analogous sacrificial festivals at Yule and at Easter, one celebrating the new-birth of the sun and the other the revival of vegetation. The Sacæa festival may or may not have been identical with that known from the monuments to have been called the Zakmuk [81] (New Year): either way, the features may have been the same. There was in Judea, further, a hieratic year as well as a civil, a Lesser Passover as well as the greater. [82] The myth-theory does not depend on an agreed date, though the myth fixes on an astronomical date, itself constantly varying in the calendar.