Rather we seem bound to infer that Christianity made headway by assimilating pagan ideas and usages on a basis of Judaic organization. It is ultimately organization that conserves cults; and the vital factor in the Christian case is the adaptation of the model set by the Jewish synagogues and their central supervision. Of course even organization cannot avert brute conquest; and the organized pagan cults in the towns of the Empire went down ultimately before Christian violence as the Christian went down before violence in Persia in the age of the Sassanides. But Christian organization, improving upon Jewish, with no adequate rivalry on the pagan side, developed the situation in which Constantine saw fit to imperialize the cultus, as the one best fitted to become that of the State. How then did the organization begin and grow? The data point insistently to a special group in Jerusalem; and behind the myth of the gospels we have historical and documentary ground for a hypothesis which can account for that as for the other myth-elements. § 2. The Silence of Josephus When we are considering the possibilities of underlying historical elements in the gospel story, it may be well to note on the one hand the entirely negative aspect of the works of Josephus to that story, and on the other hand the emergence in his writings of personages bearing the name Jesus. If the defenders of the historicity of the gospel Jesus would really stand by Josephus as a historian of Jewry in the first Christian century, they would have to admit that he is the most destructive of all the witnesses against them. It is not merely that the famous interpolated passage [270] is flagrantly spurious in every aspect--in its impossible context; its impossible language of semi-worship; its "He was (the) Christ"; its assertion of the resurrection; and its allusion to "ten thousand other wonderful things" of which the historian gives no other hint--but that the flagrant interpolation brings into deadly relief the absence of all mention of the crucified Jesus and his sect where mention must have been made by the historian if they had existed. If, to say nothing of "ten thousand wonderful things," there was any movement of a Jesus of Nazareth with twelve disciples in the period of Pilate, how came the historian to ignore it utterly? If, to say nothing of the resurrection story, Jesus had been crucified by Pilate, how came it that there is no hint of such an episode in connection with Josephus' account of the Samaritan tumult in the next chapter? And if a belief in Jesus as a slain and returning Messiah had been long on foot before the fall of the Temple, how comes it that Josephus says nothing of it in connection with his full account of the expectation of a coming Messiah at that point?