These resemblances, of which more might be quoted, between teachings ascribed to Jesus and passages in the Wisdom Books, are so important that by the aid of these books some of the confused utterances attributed to him may be made clear. [54] Apart from the importations of Paul, and one or two from the epistle to the Hebrews, no reference by the Jesus of the Gospels to Jahvist books can be shown of similar significance. Combined as his Solomonic ideas are with his homage to Solomon and the Gentile Queen, and followed, as we shall see, by a resuscitation of Solomonic legends in connection with him, it appears clear that Jesus was of the Solomonic and anti-Jahvist school. It would, however, be a great mistake to suppose that Jesus was simply a philosophical and ethical teacher. He cannot be so explained. The fragmentary sayings, so far as discoverable amid their post-resurrectional perversions, have the air of obiter dicta from a man engaged in a local propaganda of subversive principles. What the propaganda really was is but dimly discernible under its own subsequent subversion by his ghost, but there are a few sayings not traceable to his predecessors, and beyond the capacity of his contemporaries or his successors, which bring us near to an individual mind, and suggest the general nature of the agitation he caused. The story of the woman taken in adultery, known to have been in the suppressed "Gospel according to the Hebrews," and by some strange chance preserved in the fourth gospel (viii), I believe to have really occurred. It would have required a first-century Boccaccio to invent such a story, and I cannot discover anything similar in Eastern or in Oriental books. Augustine says that some had removed it from their manuscripts, "I imagine, out of fear that impunity of sin was granted to their wives." It is not likely that any of the earlier fathers, any more than the later, would have invented so dangerous a story. Another anecdote, preserved only in the fourth Gospel, probably contains some elements of truth, namely, the words uttered to the Samaritan woman. Who would have been bold enough, even had he been liberal enough, to invent the words: "Neither in this mountain, nor in Jerusalem, shall ye worship the Father"? Even in the one Gospel that ventures to preserve it this noble catholicity is immediately retracted (John iv. 22) in a verse which obviously interrupts the idea. That the story is an early one is also suggested by the fact that no reproach to the woman on account of her many husbands is inserted. It is remarkable to find such a story related without any word about sin and forgiveness. The so-called "Sermon on the Mount" is well named: it is evidently made up of reports of sermons in amplification of sayings of Jesus in the style of the Wisdom Books, among which probably were: "Let your light shine before men. A lamp is not lit to be put under a bushel."