One certainly cannot call this manipulation of the texts "superficial." It is sheer deliberate dissolution and reconstruction of the narrative, by way of substituting something more plausible for the incredible original, when all the while the credibility of the original is the thesis maintained. And yet even the reconstruction is so thoughtlessly managed that we get only a slightly less impossible account. Only a scholar who never followed the details of a legal process could suggest that the task of hunting up witnesses and arranging a procedure could be carried through between "earliest dawn" and "morning." And for the headlong haste of such a procedure, only an hour or so after the arrest of the prisoner, no explanation is even suggested. A violent impossibility in the record, destructive of all faith in its historicity at this point, is sought to be saved by a violent redaction which simply "makes hay" of the very documents founded on. And this illicit violence is resorted to because M. Loisy recognizes that if he is to retain a historical Jesus at all he must bring the whole trial story into a historical shape. He certainly had cause to take drastic measures. Long ago it was pointed out that by Jewish law a prisoner must not be condemned to death on the day of his trial: Judicia de capitalibus finiunt eodem die si sint ad absolutionem; si vero sint ad damnationem, finiuntur die sequente. [163] This might alone suffice to "bring into doubt" the priestly trial; to say nothing of the modern Jewish protest that a capital prosecution and execution on either the day after or the day of the Passover, at the instance of the High Priest, was unthinkable. [164] There were good reasons, then, for seeking to found on the trial before Pilate.