It is the fourth gospel, finally, that introduces the "garment without seam," combining a Hebraic with a pagan motive. In order to fulfil a "prophecy" held to be Messianic, [122] the synoptics make the soldiers cast lots for the garments of Jesus. The fourth gospel specifies a simple allotment of the garments in general, as if they could have been numerous enough to go round the soldiery, but limits the act of "casting lots" to the chiton, the under garment. Thus the soldiers both "divide the raiment" and cast lots for the "vesture." The making of this "without seam" is at once an assimilation of Jesus to the high-priest and an assimilation of the Slain God to the Sun-God and other deities. [123] A special chiton was woven for Apollo in Sparta; as a peplos or shawl was woven for Hêrê at Elis. And this in turn had for the pre-Christian pagans mystic meanings as symbolizing the indivisible solar robe of universal light, ascribed to Osiris; the partless robe of Ahura Mazda; Pan's coat of many colours, and yet other notions. Always the story is itemized in terms of myth, of ritual, of symbol, of doctrine, never in terms of real biography. § 7. The Cross It is not at all certain, and it is not probable, that in the earlier stages of the myth the cross as such was prominent. Early crucifixion was not always a nailing of outstretched hands in the cross form, but often a hanging of the victim by the arms, tied together at the wrists, with or without a support to the body at the thighs. [124] The stauros was not necessarily a cross: it might be a simple pile or stake. In the Book of Acts (v, 30) Peter and the Apostles are made to speak of Jesus "whom ye slew, hanging him on a tree." This was in itself a common sacrificial mode; and all sacrificial traditions are more or less represented in the New Testament compilation. But there was an irresistible compulsion to a divinizing of the cross as of the victim. Ages before the Christian era the symbol had been mystic and sacrosanct for Semites, for Egyptians, for Greeks, for Hindus; and the Sacred Tree of the cults of Attis, Dionysos, and Osiris lent itself alike to many symbolic significances. [125] The cross had reference to the equinox, when the sacred tree was cut down; to the victim bound to it; to the four points of the compass; to the zodiacal sign Aries, thus connected with the sacrificial lamb; [126] and to the universe as symbolized in the "orb" of the emperor, with the cross-lines drawn on it. The final Christian significance of the cross is a composite of ideas associated with it everywhere, from Mexico to the Gold Coast, in both of which regions it was or is a symbol of the Rain-God. [127] The Dravidian victim, the deified sacrifice, was as-it-were crucified; [128] as was a victim in a Batak sacrifice, where, as on the Gold Coast, the St. Andrew's-cross form is enacted. [129] The commonness of some such procedure in African sacrificial practice points to its general antiquity.