It is true that the story is fully told only of the mission of the Seventy. In Matthew the Twelve are "sent" out but neither go nor return, for the narrative continues with them present. In Mark and Luke, the Twelve go and return without reporting anything, though Mark tells that they preached repentance, cast out many devils, and healed many sick by anointing them with oil. Evidently the mission was a heedless addition to the older gospel or gospels: the third attempts to give it some completeness. It is only the Seventy who make a report; and it is only of them (Lk. x, 1) that we are told they were to go to places "whither he himself was about to come." As the episode of the Seventy is in effect given up as myth even by many supernaturalists (who feel that, if historical, the episode could not have been overlooked in Matthew and Mark), the biographical school are so far entitled to say that for them the record does not posit a previously current Jesus-Name. But what idea then do they connect with the sending-out of the Twelve, if not the kind of idea that is associated with the sending-out of the Seventy? M. Loisy feels "authorized to believe" (1) that Jesus in some fashion chose twelve disciples and sent them out to preach the simple "evangel" that "the Kingdom of God was at hand"--that is, merely the evangel of John the Baptist over again; and (2) that "it seems" that they went two by two in the Galilean villages, and were "well received: their warning was listened to: sick persons were presented to them to heal, and there were cures." To say this is to say, if anything, that for the first Christians the Name of Jesus was held to have healing power before his deification, and that it was a known name. But we have stronger documentary grounds than these. The Apocalypse is now by advanced critics in general recognized to have been primarily a Judaic, not a Christian document. [207] The critics apparently do not realize that this verdict carries in it the pronouncement that Jesus was probably a divine name for some section of the Jews before the rise of the Christian cult. The twelve apostles enter only in an interpolation: [208] in the main document we have the "four and twenty elders" of an older cult, [209] answering to the twenty-four Counsellor Gods of Babylonia. Even if we assign the book to a "Christian" writer of the earliest years, at the very beginning of the Pauline mission, [210] we are committed to connecting the cult at that stage with the doctrine of the Logos, [211] with the Alpha and Omega, and with the Mithraic or Babylonian lore of the Seven Spirits. Of the gospel story there is no trace beyond the mention of slaying: on the other hand the Child-God of the dragon-story is wholly non-Christian, and derives from Babylon.