The entire book, in short, raises the question whether the Jesus-cult may not have come in originally (as so much of Judaism did), or been reinforced, from the side of Babylon, down even to the name of Nazareth, since there was a Babylonian Nasrah. As Samaria, the seat of the special celebration of Joshua, is historically known to have been colonised from Assyria and Babylon, the possibilities are wide. Suffice it that the Apocalypse indicates a strong Babylonian element in some of the earliest real documentary matter we have in connection with the Jesuist cult in the New Testament; and at the same time makes certain the pre-Gospel currency of a Jesus-cult among professed Jews. Yet another clue obtrudes itself in the Epistle of Jude--or, as it ought to be named, Judas--a document notably Jewish in literary colour. Mr. Whittaker [212] was the first of the myth-theorists to lay proper stress on the fact that the reading "Jesus" (= Joshua) in verse 5, [213] alone makes the passage intelligible:-- Now I desire to put you in remembrance, though ye know all things once for all, how that Jesus [that is, Joshua, instead of "the Lord"] having saved a people out of the land of Egypt the second time [214] [Moses having saved them the first time], destroyed them that believed not. And angels which kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgement of the great day. The reference is certainly to Joshua, who is here quasi-deified. Plainly, as Mr. Whittaker observes, "the binding of erring angels can only be attributed to a supernatural being, and not to a mere national hero." And, as Mr. Whittaker also notes, we have yet another clear indication from the Jewish-Christian side that Joshua in Jewish theology had a heavenly status. In the "Sibylline Oracles" there occurs the passage:-- Now a certain excellent man shall come again from heaven, who spread forth his hands upon the very fruitful tree, the best of the Hebrews, who once made the sun stand still, speaking with beauteous words and pure lips. [215]