[105] The assertion of Dr. Conybeare (Myth, Magic, and Morals, p. 46), that the destruction of the temple was "an event which any clear-sighted observer of the growing hostility between Jew and Roman must have foreseen," is characteristic of that writer's way of interpreting documents. A second reading may perhaps yield him another impression. Forty years of non-fulfilment is a precious proof of the "must." [106] Muir and Weir, Life of Mohammed, ed. 1912, p. xlii. [107] Muir and Weir, as cited, p. xxvi. [108] Id. p. xxviii. Contrast the pronouncements of Palmer, Kuenen, and Nicholson, cited in the author's History of Freethought, 3rd ed. i, 250. [109] Josephus, Antiq. xx, 5, § 1; Bel. Jud., vii, 11; Dio Cassius, lxix; Orosius, vii, 12. [110] E.g. the orthodox Ewald, Geschichte Christus' und seiner Zeit, 3te Ausg. p. 31 note. [111] "Stupidity" is ascribed to him by Blass (Entstehung, p. 8), who on his own principles has no right whatever to reject such a "tradition." [112] Compare with this avowal of an orthodox scholar, Mill's assumption of the total absence of genius in Palestine apart from Jesus. [113] See the collection of opinions in Dr. Charles Taylor's The Oxyrhynchus Logia and the Apocryphal Gospels, 1899, pp. 15-19, 23, 24, 25, 27, 39, 42, etc. [114] These logia, it should be noted, are always ascribed to "Ies." The full name Iesous is never given, and there is no cognomen. [115] "Many," says Blass (Entstehung, p. 11), may mean 3, 4, 5, or even more. [116] Codices A and C preface this with "And turning to his disciples, he said." [117] Strauss speaks of it as having been "firmly established." Das Leben Jesu, Einl. § 9, end. [118] Some New Testament Problems, 1898, pp. 197-98. [119] Id. p. 14. [120] Id. p. 15. [121] Elsewhere (p. 200) Mr. Wright speaks of the traditions as "circulated in an oral form from very early times"; but he does not appear to mean this in the natural sense. [122] Id. p. 102. [123] Id. p. 213. [124] Would it? For Loisy it is stamped with Jewish exclusiveness. The "dog" merely gets a compassionate crumb. [125] Id. p. 209. [126] Id. p. 215. [127] See Christianity and Mythology, 2nd ed. p. 388. [128] The "Arise, let us go hence," at the end of ch. 14, is another interpolation which has no meaning in the context. [129] Work cited, p. 209. [130] Id. p. 178. [131] Id. p. 175. [132] Id. p. 177. [133] Id. p. 176. [134] Id. p. 191. [135] Id. p. 186. [136] Id. p. 187. [137] Id. pp. 222, 223. [138] Id. p. 123. [139] Jésus et la tradition évangélique, 1910, pp. 9, 12, 36, 40, 56, 57, 99, 102, 105, 113. [140] So, for instance, Wernle: "On the basis of these oldest sources we can write no biography, no so-called Life of Jesus" (Die Quellen des Lebens Jesu, 1905, p. 82). [141] Work cited, p. 56 sq. [142] Les Évangiles, i, 663 sq. [143] Encyc. Bib. as cited, col. 1,872.