Thus some of them assume that there were no appearances at Jerusalem, although the contrary is plain in all the Evangelists. Even Mark, whom Strauss treats as giving the oldest tradition, represents the women as going to the sepulchre. This implies that they were at Jerusalem, if the sepulchre was at Jerusalem. Were they there alone? Mark, in saying that “the disciples left Jesus when he was arrested, and fled,” does _not_ say that they fled from Jerusalem. On the contrary, he, in the same chapter, speaks of Peter as following Jesus afar off, and then denying him. And so in the Fourth Gospel, “the disciple whom Jesus loved” is said to have been so near to the cross, that Jesus could say unto him “Behold thy mother!” They would not leave Jerusalem till the end of the Feast. This continued one week, the first day and the last being “an holy convocation.” Although they fled at first, they rallied; and they did not leave Jerusalem till they had conformed to the requirements of the law. Mark also, in giving the direction, “Go tell his disciples and Peter,” “He goeth _before_ you into Galilee,” implies that they had not yet gone into Galilee. They also assume that the Apostles believed because of Mary Magdalene’s faith. _This is pure fiction._ Peter and John knew that the tomb was empty, before the appearance to Mary Magdalene. Matthew does not mention her statement that she had seen the Lord, nor John the reception which she had. Mark[10] says that they, when they heard that he was alive, and had been seen of her, “disbelieved;” and Luke[11] (referring to all the women) says that their words “appeared in their sight as idle talk, and they disbelieved them.” There is not the slightest allusion to Mary Magdalene, or to the company of women, in the Acts of the Apostles, or either of the Epistles. How idle, then, is Renan’s boast,[12] that “the glory of the Resurrection belongs to Mary of Magdala.” Indeed it might appear to us that there should have been some reference to her. The explanation, probably, is twofold: Among the Greeks,[13] women were not competent witnesses; and Paul and the Apostles rested their faith upon appearances to Apostles, either alone or in company with others, they being the constituted witnesses. When one was to be substituted for Judas, Peter[14] said that the choice must be made from those “which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto the day that he was received up from us; of these must one become a witness with us of his resurrection.” And Paul makes no reference to the journey to Emmaus.