"Scores of such tombs remain," cries the critic: "were they all Mithraic?" The argument thus evaded is that there was no real tomb. If there was one thing which the early Jesuists, on the biographical theory, might be supposed to keep hold of, it was the place of their Lord's sepulchre; yet nothing subsists but an admittedly false tradition. At Jerusalem, as one has put it, there are shown "two Zions, two Temple areas, two Bethanys, two Gethsemanes, two or more Calvarys, three Holy Sepulchres, several Bethesdas." [147] It is all myth. "There is not a single existing site in the Holy City that is mentioned in connection with Christian history before the year 326 A.D., when Constantine's mother adored the two footprints of Christ on Olivet." [148] She was shown nothing else. [149] "The position of the traditional sites of Calvary and the Holy Sepulchre, in the middle of the north quarter of Jerusalem, seems to have given rise to suspicions very early." [150] It well might. I have known a modern traveller who, on seeing the juxtaposed sites, at once realized that he was on the scene, if of anything, of an ancient ritual, not of events such as are narrated in the gospels. The traditional Golgotha is only fifty or sixty yards away from the Sepulchre; [151] and near by is "Mount Moriah," upon which Abraham is recorded to have sought to sacrifice Isaac. Colonel Conder, who accepts without misgiving all four gospel narratives, and attempts to combine them, avows that the "Garden Tomb" chosen by General Gordon, in the latterly selected Calvary, is impossible, being probably a work of the twelfth century; [152] and for his own part, while inclined to stand by the new Golgotha, avows that "we must still say of our Lord as was said of Moses, 'No man knoweth of his sepulchre unto this day.'" [153] Placidly he concludes that "it is well that we should not know." [154] But what does the biographical theory make of such a conclusion? Its fundamental assumption is that of Renan, that the personality of Jesus was so commanding as to make his disciples imagine his resurrection. In elaborate and contradictory detail we have the legends of that; and yet we find that all trace of knowledge alike of place of crucifixion and tomb had vanished from the Christian community which is alleged to have arisen immediately after his ascension. The theory collapses at a touch, here as at every other point. There is no more a real Sepulchre of Jesus than there is a real Sepulchre of Mithra; and the bluster which offers the solution that at Jerusalem every one was buried in a rock tomb is a mere closing of the eyes to the monumental fact of the myth.