The hypothesis put by me is (1) that the certainly unhistorical Miriam of the Pentateuch is inferribly, like Moses and Joshua, an ancient deity; and that in old Palestinian myth she was the mother of Joshua. In the Pentateuch she is degraded, as part of the Evemeristic process of reducing the ancient popular Gods to human status. That process, which affects Goddesses as well as Gods in several ancient religions, [412] was for the Hebrew priesthood a necessary rule. Polytheism was everywhere, in antiquity, and for the Yahwists it must be cast out. A late Persian tradition that Joshua was the son of Miriam [413] accents the query whether there were no family relationships in the old Palestinian myths. That the birth in a stable, with a ritual of babe-worship at the winter or summer solstice, is very ancient both in the East and in the West, is the conclusion forced on the mythologist by a mass of evidence; and the location of the stable at Bethlehem in a cave connects the Christian myth yet further with a number of those of paganism. [414] If the matter of the myth was ancient for Syria, why should not the names of the mother and the child be so? The fashion in which the hypothesis is met by the more impassioned adherents of the biographical view is instructive. Dr. Conybeare, who thinks it inconceivable that "a myth" should be mistaken for "a man"--though that mistake is the gist of masses of mythology--finds no difficulty in conceiving that a real woman may be turned into a myth within a century. For him, the gospel "Mary" (Maria or Mariam) must be a real Jewess because in Mark (vi, 3) the people of Nazareth ask: "Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters with us?" Any thoughtful reader, comparing such a suddenly projected passage with the opening chapters, realizes that it is on a wholly different plane of ideas; that no one "author" can have posited both; and that the later is part of a process of localization and debate, in connection with the thesis that the healer could "do no wonder-work" at home because of the unbelief of his own people. Furthermore, in Mark xv, 40, we have the group of women which includes "Mary the mother of James the Little and of Joses," concerning whom we are told that when Jesus was in Galilee they "followed him, and ministered unto him." How many Maries, then, were mothers of James and Joses? Evidently the Mary of the latter passage is not regarded by its writer as the mother of Jesus. Then the prior passage is the later in order of time, and alien to the other legends.