A superior ethic, then, stands not for one man's supernormal insight, but for the acquired wisdom of a number of wise men. And it is now utterly impossible to name the individual framers of the gospel teachings, good or bad. The central biography dissolves at every point before critical tests; it is a mythical construction. [866] Of the ideas in the Sermon on the Mount, many are ancient; of the parabolic and other teachings, some of the most striking occur only in the third gospel, and are unquestionably late. And when we are asked to recognize a unique personality behind any one doctrine, such as the condemnation of sacrifice in the uncanonical Hebrew Gospel, we can but answer (1) that on the face of the case this doctrine appears to come from a separate circle; (2) that the renunciation of sacrifice was made by many Greek and Roman writers, [867] and by earlier teachers among the Hebrews; [868] and (3) that in the Talmud, and in such a pre-Christian document as the "Slavonic Enoch," there are teachings which, had they occurred in the gospels, would have been confidently cited as unparalleled in ancient literature. The Talmudic teachings, so vitally necessary in Jewry, that "it is better to be persecuted than persecutor," and that, "were the persecutor a just man and the persecuted an impious, God would still be on the side of the persecuted," [869] are not equalled for practical purposes by any in the Christian sacred books; and the Enochic beatitude, "Blessed is he who looks to raise his own hand for labour," [870] is no less remarkable. But it is impossible to associate these teachings with any outstanding personality, or any specific movements; and to posit a movement-making personality in the sole case of certain scattered sayings in the gospels is critically inadmissible. There is positively no ground for supposing that any selected set of teachings constituted the basis or the original propaganda of any single Christian sect, primary or secondary; and the whole known history of the cult tells against the hypothesis that it ever centred round those teachings which to-day specially appeal to the ethical rationalist. Such teachings are more likely to be adventitious than fundamental, in a cult of sacrificial salvation. When an essentially rationalistic note is struck in the gospels, as in the insistence [871] that a notable public catastrophe is not to be regarded in the old Jewish manner as a punishment for sin, it is cancelled in the next sentence by an interpolation which unintelligently reaffirms the very doctrine denied. [872] So with the teaching [873] that the coming worship is to be neither Judaic nor Samaritan: the next sentence reaffirms Jewish particularism in the crudest way. The main movement, then, was clearly superstitious.