[1] See Christianity and Mythology, 2nd ed. p. 179, note.
[2] That is, even supposing the Annals to be genuine. Professor W. B. Smith speaks of a contention "of late" that they are forged by Poggio Bracciolini, but refers only to the work of Ross, 1878. The thesis has been far more efficiently maintained in a series of works by Hochart (1890, etc.), which are worth Professor Smith's attention.
[3] See the collection of illustrations in Mr. Joseph McCabe's Sources of the Morality of the Gospels (R. P. A., 1914), and his excellent chapter on "The Parables of the Gospel and the Talmud."
[4] The Testaments of the Twelve Patriarchs, ed. by R. H. Charles, 1908, pp. lxxx, 97, 122, 213, 214.
[7] Id. Test. Iss. v, 2; Dan. v, 3; Iss. vii, 6.
[11] Letter to W. S. Lilly, cited in his Claims of Christianity, 1894, pp. 30-31.
[12] Das Christenthum ... der drei ersten Jahrhunderte, 1853, pp. 35-36. (Eng. trans, i, 38.)
[13] Prof. Flint in "St. Giles Lectures" on "The Faiths of the World," 1882, p. 419.
[14] Jésus et la tradition évangélique, 1910, p. 45.
[15] It should be explained that in using, for convenience sake, the traditional ascriptions of the four Gospels, I do not for a moment admit that these hold good of the Matthew, Mark, Luke, and John of the tradition. In not one case is that tradition historically valid.
[16] The Rev. A. Wright (N. T. Problems, 1898, p. 15) pronounces it "completely unchronological." Sanday acquiesces (id., p. 177).
[17] Such details, imposed on an otherwise empty narrative, suggest a pictorial basis, as does the account of the Baptist. Strauss cites the Hebrew myth-precedent of the calling of Elisha from the plough by Elijah.
[18] Einleitung in die drei ersten Evangelien, 1905, p. 51.
[22] Note the identity of terms, euergeton in Acts (x, 38), euergetesas in Diodorus.
[23] Christianity and Mythology, 2nd ed. p. 441 sq.; Pagan Christs, 2nd ed. pp. 229-236. A notably effective criticism is passed on the thesis in Prof. W. B. Smith's Ecce Deus, p. 177 sq. Mr. Sinclair, of course, does not dream of meeting such replies.
[24] What else is signified by Acts iii, 18; xvii, 3?
[25] Dr. W. B. Smith sees in the story a mere symbolizing of the rejection of Jesus by the Jews. This may very well be the case.