This will be disputed only by those who, like the first American and German editors, cannot see that the first five or six sections are purely Judaic. After Dr. Charles Taylor and other English editors did so, coinciding with an early suggestion of M. Massebieau, [359] the rest have mostly come into line; and even the American editors at the outset saw that the Epistle of Barnabas, which has so much of the matter of the Teaching, is the later and not the earlier document. Thus the Lord's Prayer takes its place as originally a Jewish and not a Christian document; and the passages in the early chapters which coincide with the Sermon on the Mount are equally Jewish. [360] We can now understand the tradition that Matthew, of which the present opening chapters are so plainly late, was the first of the gospels, and was primarily a collection of logia. But the logia were in the terms of the case not logia Iesou at all, being but a compilation of Jewish dicta on the lines of the Teaching, and, as regards the form of beatitude, probably an imitation of other Jewish literature as exampled in the "Slavonic Enoch." [361] It must be repeated, however, that the ninth and tenth sections of the Teaching are not to be taken as giving us "the" original Jesus of the Jesuist movement. We have posited, with Professor Smith, a "multifocal" movement; and concerning the Jesus here given we can only say that the document tells of the primary connection of the Jesus-Name with a non-sacrificial Eucharist. Whether the name stood historically for Joshua or for the Jesus of Zechariah, or for yet another, it is impossible to pronounce. What is clear is that it does not point to the Jesus of the gospels. When the Jesus-sections of the Teaching were penned, the gospels were yet to come; and the crucified Saviour-God of Paul was not preached, though his myth was certainly current somewhere. § 2. The Apocalypse The "Revelation of John the Theologian" is also, in respect of much of its matter, pre-gospel, and even in its later elements independent of the gospels. It is noteworthy that the latest professional criticism has after infinite fumbling come (without acknowledging him) to the view of Dupuis that the episode of the woman and the child and the dragon belong to sun-myth; [362] and the exegetes would probably save themselves a good deal of further guessing by contemplating Dupuis's solution that the special details are simply derived from an ancient planisphere or fuller zodiac, in which the woman and the dragon and the hydra are prominent figures. [363] It is in any case particularly important to realize that this palpably mythical conception of a Jesus Christ, figured as "the Lamb," evidently with a zodiacal reference, is found in one of the earliest documents of the cult, outside of the gospels.