The problem of the historicity of the Jesus of the Gospels has been discussed by me in large sections of two bulky books, which in other sections deal with matters only indirectly connected with this, while even the sections directly devoted to the problem cover a good deal of mythological and anthropological ground which not many readers may care to master. The "myth theory" developed in them, therefore, may not be readily grasped even by open-minded readers; and the champions of tradition, of whatever school, have a happy hunting-ground for desultory misrepresentation and mystification. It has been felt to be expedient, therefore, by disinterested readers as well as by me, to put the problem in a clearer form and in a more concise compass. The process ought to involve some logical improvement, as the mythological investigation made in Christianity and Mythology had been carried out independently of the anthropological inquiry made in Pagan Christs, and the theory evolved may well require unification. In particular, the element of Jewish mythology calls for fuller development. And the highly important developments of the myth theory by Professor Drews and Professor W. B. Smith have to be considered with a view to co-ordination. To such a re-statement, however, certain preliminary steps are necessary. The ground needs to be cleared (1) of à priori notions as to the subject matter; (2) of mistaken opinions as to a supposed "consensus of critics"; and (3) of uncritical assumptions as to the character of the Gospel narratives. Writers who have not gone very deeply into problems of normal history, however they may have specialized in the Biblical, are still wont to assert that the historicity of non-supernatural data in the Sacred Books is on all fours with that of the subject matter of "profane" history. Indeed it is still common to hear it claimed that the Resurrection is as well "attested" as the assassination of Julius Cæsar, or even better. In exactly the same tone and spirit did the traditionalists of a previous generation assert that the stoppage of the sun and moon in the interest of Joshua was better attested than any equally ancient historical narrative. Those who have decided to abandon the supernatural reduce the claim, of course, to the historicity of the Trial and Crucifixion; but as to these they confidently repeat the old formulas. Yet in point of fact they have made no such critical scrutiny of even these items as historians have long been used to make, with destructive results, into many episodes of ancient history--for instance, the battle of Thermopylæ and the founding of the Spartan constitution by Lycurgus. Men who affect to dismiss the myth theory as an ungrounded speculation are all the while taking for granted the historicity of a record which is a mere tissue of incredibilities.