conviction of what they ought to do. Professor Schmiedel is aware, though Mr. Sinclair apparently is not, that Herakles in the myth is repeatedly placed in "derogatory" positions, and is not only seized as a madman but actually driven mad. The reader who will further extend Mr. Sinclair's brief curriculum to a perusal of the Bacchæ of Euripides will find that the God, who in another story is temporarily driven mad by Juno, is there subjected to even greater indignities than those so triumphantly specified by our hierologist. Herakles and Dionysos, we may be told, were only demigods, not Gods. But Professor Schmiedel's thesis is that for the writer of Mark or of his original document Jesus was only a holy man. On the other hand--to say nothing of the myths of Zeus and Hêrê, Arês and Aphroditê, Hephaistos and Poseidon--Apollo, certainly a God for the framers of his myth, is there actually represented as being banished from heaven and living in a state of servitude to Admetus for nine years. A God, then, could be conceived in civilized antiquity as undergoing many and serious indignities. These simple à priori arguments are apt to miscarry even in the hands of careful and scrupulous scholars like Professor Schmiedel, who have failed to realize that no amount of textual scholarship can suffice to settle problems which in their very nature involve fundamental issues of anthropology, mythology, and hierology. As Professor Schmiedel is never guilty of browbeating, I make no disparagement of his solid work on the score that he has not taken account of these fields in his argument; but when his untenable thesis is brandished by men who have neither his form of scholarship nor any other, it is apt to incur summary handling.