[60] See P.C. 105 sq. as to the various motives of human sacrifice. [61] Livy, viii, 9, 10; Lafcadio Hearn, Japan, 166; P.C., 138. [62] Cp. Kalisch, Comm. on Leviticus, 1867, i, 366; P.C. 121. [63] Robertson Smith, Semites, 391; F. B. Jevons, Introd. to Hist. of Religion, pp. 274-93. [64] P.C. 363. [65] Id. 108 sq. [66] Cp. G.B. Pt. III, The Dying God (vol. iv), 166 n., 214 sq.; P.C. 116-117, 140. [67] P.C. 364-8. [68] Cp. Kalisch, as cited; G.B., as last cited; Ps. 106, etc. [69] P.C. 158 sq. Hebrews, ix, 7, 25, suggests a cryptic meaning for the sacrifice of atonement. [70] As to Hebrew private sacraments, see P.C. 168 sq. [71] P.C. 166. I do not find that Mr. R. T. Herford deals with this matter in his valuable work on Christianity in Talmud and Midrash, 1903. [72] See below, p. 104, as to the inferrible early forms of the propaganda of the crucifixion. [73] Mr. Joseph McCabe (Sources of Gospel Morality, p. 21) argues against the myth-theory that the early Rabbis never question the historicity of Jesus. But it is extremely likely that early Rabbis did use the Barabbas argument before the gospel story was framed. In an age destitute of historical literature and of critical method or practice, it sufficed to turn their flank. [74] C.M. 352, § 21, and refs. A fair "biographical" inference would be that the betrayed Jesus had been an obscure person, not publicly known. This inference, however, is never drawn. [75] Ward's View of the Religion of the Hindoos, 5th ed. 1863, p. 91. [76] Cp. Prof. Drews, The Witnesses to the Historicity of Jesus, Eng. tr. p. 54 sq., for Niemojewski's theory that Pilate = the constellation Orion, pilatus, the javelin-bearer. This theory is not endorsed by Drews. [77] P.C. 137. [78] G.B. ix, 412 sq. [79] G.B. ix, 415, note. [80] Justin Martyr, Dial. with Trypho, c. 40. [81] G.B. ix, 357 sq. [82] P.C. 146; G.B. ix, 359. [83] Second Leben Jesu, § 83. [84] Die evang. Geschichte, p. 156. [85] G.B. Pt. III (vol. iv), 113-114. [86] "Upon an ass and [even in R.V.] upon a colt, the foal of an ass," Zech. ix, 9. I should explain that in denying that such "tautologies" were normal in the Old Testament I had in view narrative passages. [87] C.M. 338-341. [88] Gen. xlix, 11. [89] The Historical Christ, p. 22. [90] See p. 19, note, ref. to M. Durkheim. M. Durkheim is one of the greatest of anthropologists; he is not a mythologist at all. [91] C.M. 340. [92] Id. 341. [93] Id. 218, note. [94] Work cited, p. 14. [95] Id. p. 76. [96] See his Myth, Magic, and Morals, 2nd ed. p. 302. [97] Comm. in Joh. x, 16, cited by Strauss. See his first Life of Jesus, Pt. II, ch. vii, § 88, for the views of the commentators on the episode. [98] G.B. ix, 417. [99] Cultes, mythes, et religions, i, 338. [100] In John, the high priest is actually made to remonstrate from a Jewish point of view, by way of enforcing the Christian conclusion. [101] Jésus et la tradition, p. 76.