160, Christ was _not born_, nor was his body like ours, but consisted of aërial and ethereal particles. Very probably, Apelles did not think it unlikely that a body composed of such subtile matter as this should rise from the grave and be capable of passing not only through the smallest aperture, but even through solid matter. Barnabas, the companion of Paul, in his Gospel had another way of disposing of the question of the resurrection—namely, by denying that Christ was crucified at all, but was taken up into the third heaven by four angels; that it was Judas Iscariot who was crucified in his stead; and that Christ will not die till the very end of the world (Toland’s _Nazarenus_, Letter i. chap. v. p. 17.) The _Basilidians_, about the commencement of the second century, disposed in a similar manner of the miracle of the resurrection by asserting that it was not Christ, but Simon of Cyrene, who was crucified instead of Jesus. Such are some of the various opinions of the origin of the story of Christ’s resurrection. They are placed before the reader that he may have a choice of theories. After matured reflection, however, he will, most probably, come to the conclusion that this tale originated in the same manner as “The Gospel of the Birth of Mary,” “The Gospels of the Infancy of Christ,” “The Gospel of Nicodemus,” the epistolary correspondence of Christ and Abgarus, of the Virgin Mary and Ignatius, together with hundreds of other similar productions of the ages when facts were not so much appreciated as fables in the form of books. If he arrive at this conclusion, he will see no reason to believe that such a personage as the Christ of the Gospels was ever crucified, much less raised from the dead. ANCIENT ENIGMAS.