[102] There might be involved, again, a reminiscence of the crucifixion of the last independent king of the Jews, Antigonus, by Mark Antony. C.M. 364. [103] C.M. 365. [104] P.C. 130 sq., 363. Cp. Robertson Smith, Religion of the Semites, p. 391; Greenidge, Roman Public Life, p. 55, citing Pliny, H.N. xviii, iii, 12. [105] Apology and Acts of Apollonius, etc., ed. by F. C. Conybeare, 1894, p. 270. Here Dr. Conybeare momentarily appears as a myth-theorist. [106] Id. p. 258. [107] P.C. 115. [108] The Christ Myth, Eng. trans. pp. 65-68. [109] Cp. Cheyne, Introd. to Isaiah, 1895, pp. 304-5, as to Ewald's theory that Jeremiah may have been meant. [110] So to be estimated whether he be "the" Deutero-Isaiah or a song-writer whose work has been incorporated. Cp. Cheyne, as cited, and his art. Isaiah in Encyc. Bib. [111] The terms "Christists" and "Jesuists" are, it need hardly be said, used for the sake of exactitude. The term "early Christians" would often convey a different and misleading idea. There were Jesuists and Christists before the "Christian" movement arose. Dr. Conybeare pronounces such terms "jargon" (Histor. Christ, p. 94). In the next line he illustrates the delicacy of his own academic taste by the terms "tag-rag and bobtail." Such slang abounds in his book, and this particular phrase recurs (p. 183). [112] It is interesting to note that in the Gospel of Peter one of the malefactors is represented as speaking to the Jews in defence of Jesus, whereupon they break his legs in vengeance. [113] Ex. xii, 46; Num. ix, 12. Cp. Ps. xxxiv, 20. [114] P.C. 113, 155. [115] Granum turis in poculo vini, ut alienetur mens ejus. Talmud, tract. Sanhedrin. [116] Vinegar in the Alexandrian Codex. [117] C.M. 367. [118] John xi, 50. [119] See the whole question minutely discussed in Strauss, Pt. III, ch. iv, § 134. [120] Zech. xii, 10. [121] P.C. 125-6. [122] Ps. xxii, 18. The citation in Mt. xxvii, 35 (omitted in R.V.) is a late interpolation, found in the Codex Sangallensis. [123] C.M. 380. [124] C.M. 364. [125] C.M. 369 sq.; P.C. 150 sq. [126] P.C. 319. [127] P.C. 151, 368, note. [128] P.C. 113, top. The preceding hypothesis with regard to the Meriah post is an error. Mr. H. G. Wood informs me he has learned from the Museum authorities at Madras that the apparent cross-bar was really a projection, representing the head of an elephant, to the trunk of which the victim was tied. [129] P.C. App. A. [130] C.M. 376. [131] P.C. 196. [132] Gal. iii, 1. [133] vi, 17. [134] De Dea Syria, 59. [135] C.M. 373. [136] P.C. 371. [137] P.C. 157. [138] C.M. 375. [139] Id. 377. [140] P.C. 166. Cp. Drews, Christ Myth, 42. [141] Judge T. L. Strange, Contributions, etc., 1881. "The Portraiture and Mission of Jesus," p. 6. [142] Cp. Charles, introd. to The Testaments of the Twelve Patriarchs, 1908, p. xvi, as to John Hyrcanus.