Equally unsolved, thus far, is the problem of the Talmudic Jesus. Ostensibly, there are two; and yet both seem to have been connected, in the Jewish mind, with the Jesus of the gospels. One, Jesus son of Pandira, is recorded to have been stoned to death and then hanged on a tree, for blasphemy or other religious crime, on the eve of a Passover in the reign of Alexander Jannæus (B.C. 106-79). [245] But in the Babylonian Gemara he is identified with a Jesus Ben Sotada or Stada or Sadta or Sidta, who by one rather doubtful clue is put in the period of Rabbi Akiba in the second century C.E. He too is said to have been stoned and hanged on the eve of a Passover, but at Lydda, whereas Ben Pandira is said to have been executed at Jerusalem. Some scholars take the unlikely view that two different Jesuses were thus stoned and hanged on the eve of a Passover: others infer one, whose date has been confused. [246] As Ben Pandira entered into the Jewish anti-Christian tradition, and is posited by the Jew of Celsus in the second century, the presumption is in favour of his date. His mother is in one place named Mariam Magdala = "Mary the nurse" or "hair-dresser"--a quasi-mythical detail. But even supposing him to have been a real personage, whose name may have been connected with a Messianic movement (he is said to have had five disciples), it is impossible to say what share his name may have had in the Jesuine tradition. Our only practicable clues, then, are those of the sects and movements enumerated. It soon becomes clear from a survey of these sects and movements (1) that a cult of a non-divine Jesus, represented by the Hebraic Ebionites, subsisted for a time alongside of one which, also among Jews, made Jesus a supernatural being. Only on the basis of an original rite can such divergences be explained. The Ebionites come before us, in the account of Epiphanius, as using a form of the Gospel of Matthew which lacked the first two chapters (an addition of the second or third century), denying the divinity of Jesus, and rejecting the apostleship of Paul. [247] It is implied that they accepted the story of the Last Supper and the Crucifixion. Here then were Jewish believers in a Hero-Jesus, the Servant of God (as in the Teaching), not a Son of God in any supernatural sense. Ebionism had rigidly restricted the cult to a subordinate form.