“... The first known example of a Christian use of the Phoenix motif is found in 1 Clement. In an argument that serves to enhance the probability of the resurrection of the dead Clement refers to the Phoenix bird. [...] The Phoenix is another wondrous sign pointing towards the resurrection. At the time of its dissolution in death it makes a sepulchre of frankincense, myrrh and other spices, and when the time is fulfilled it enters into the sepulchre and dies. From the putrefied flesh, however, a worm springs forward that eventually develops into a new Phoenix bird which will carry the sepulchre of its predecessor from Arabia to Heliopolis (25:1–3). [...] Both Clement and Tertullian endorse Phoenix as a powerful symbol that enables them to render the idea of the resurrection probable. [...] Some other texts point in the same direction but they take the understanding even further by identifying Phoenix with Christ. In the Greek Physiologos—the dating of which remains uncertain—the Phoenix symbolises Christ. After a period of 500 years the Indian bird leaves for the trees of Lebanon in order to collect aromates for its future immolation. It informs a priest of Heliopolis about its forthcoming arrival in the new month of Nissan. The rebirth of the bird is said to last three days. Both statements mirror a move towards an identification with Christ which is explicitly made in the final morale of the story. Phoenix has adopted the countenance of the saviour ...”