[294] This thesis was put in C.M. 345. Yet Dr. Conybeare alleges (p. 20) that I represent Jesus as surrounded by twelve disciples solely because of the twelve signs of the zodiac. The latter item is given simply as an explanation of the calling of the twelve on a mountain (412), which Dr. Conybeare finds quite historical. [295] It was probably about the year 80 that the Jewish authorities framed the formula by which they sought to mark off "the Minim" from the Judaic fold.--Herford, Christianity in Talmud, pp. 135, 385-7. [296] Mr. Lester (The Historic Jesus, p. 84) argues that the baptism of Jesus by John must be historical, since to invent it would be gratuitously to make him "in a way subordinate to John." But when John is put as the Forerunner, acclaiming the Messiah, where is the subordination? [297] C.M. 396. [298] H.J. 135-6. [299] Encyc. Bib. art. Baptism. [300] A temporary Messianic Kingdom is set forth about 100 B.C. in the Book of Jubilees (ed. Charles, 1902, introd. p. lxxxvii). [301] Charles, introd. to the Assumption of Moses, 1897, pp. xiii-xiv, liv. [302] Id. pp. xi, 41. [303] Charles, introd. to the Apocalypse of Baruch, 1896, pp. vii-viii. [304] Id. p. lv, and refs. [305] See above, p. 117, n. [306] Above, p. 66. [307] Cp. Mk. i, 8. [308] In Hebrews vi, 2, also, baptism appears to be disparaged. But vv. 1-2 are incoherent. Green's translation gives a passable sense: the R.V. does not. [309] Acts x, 48. [310] Mt. xxviii, 19. Cp. Mk. xvi, 16. [311] Testaments, ed. Charles, 1908, pp. xvi, 121. [312] H.J. ch. vi. [313] Van Manen, as summarized by Mr. Whittaker, Origins of Christianity, ed. 1914, p. 78, citing Epiphanius, Hær. xxx, 16. [314] Id. pp. 124-5, 199. [315] Eusebius, Eccles. Hist. iii, 24. [316] Cp. Van Manen in Whittaker, p. 182. [317] E.g. the dating of the rising of Theudas before the "enrolment" of Luke (6 C.E.); whereas Josephus places it about the year 45. [318] The reference to "Aretas the King" in 2 Cor. xi, 32, one of the few possible clues in the Epistles, yields no certain date, and indeed creates a crux for the historians. See art. Aretas in Encyc. Bib. [319] Cp. Van Manen, as cited. [320] H.J. 199-203. [321] Cp. Schmiedel, art. Gospels in Encyc. Bib. col. 1890. [322] P.C. 316 n. [323] P.C. 281. [324] See S.H.F., chs. iii and v; and cp. Whittaker, Priests, Philosophers, and Prophets, 1911. [325] P.C. 67 sq. [326] S.H.F. ch. iv. [327] First put by M. Maurice Vernes, Du prétendu polythéisme des Hebreux, 1891. [328] See The Source of the Christian Tradition, by E. Dujardin: Eng. trans. R.P.A., p. 32; and the citations from MM. Vernes and Dujardin in Mr. Whittaker's Priests, Philosophers, and Prophets, 1911, pp. 124-127. [329] Mr. Whittaker (p. 128) puts the view that Jewish monotheism was really a reduction of the universalist monotheism of the Mesopotamian priesthoods to the purposes of a nationalist God-cult. [330] S.H.F. i, 44-46.