Drews, Dr., embraces the figment of a Sun-god Joshua, 30 foll.;
espouses Mr. Robertson’s misunderstanding of El Tabari, 35;
on Joseph-Kinyras, 65;
on the home life of the Messiah, 67;
he admits much of early Christian literature besides the Gospels to be prior to the year 100, 3, 4, 100;
admits Mark to be the oldest Gospel, 9;
on Pilate, Longinus, the Javelin man, and the Milky Way, 27 foll.;
espouses the pre-philological etymologies of Mr. Robertson, 69, 70;
admits presence of Jewish rites and beliefs in earliest Christianity, 89;
misunderstands nature of Gnostic Docetism, 104 foll.;
also of Jewish Messianic belief in early second century, 107;
attaches importance to Paul as the real founder of Christianity, 113;
opines that Tacitus was interpolated from Sulpicius Severus by Poggio, 161 foll.;
on the Chrestiani or votaries of Serapis, 165;
his account of John the Baptist, 210
Durkheim, Emile, on primitive religion, 19;
on the right limits of comparison, 72
Eabani alternately identified by P. Jensen with Jesus and John the Baptist, 209
Elephantiné, papyri of fifth century B.C. lately recovered there, 32
El Tabari’s allusions to Joshua, misused by Mr. Robertson, 34
Ephrem’s commentary on Acts, 120
Epimenides according to the canons of the hypercritics never lived, 5
Eschatology of New Testament inexplicable on Mr. Robertson’s hypothesis, 102, 224;
ruled out in the Fourth Gospel, 170
Esotericism of early Christianity feigned by Drews, Robertson, and Smith, 16;
a cloak for the wild improbability of their views, 31, 90, 91, 183, 188 foll. Essene meant a healer, according to Prof. W. B. Smith, 37
Eusebius of Cæsarea testifies from ancient documents to the early hatred of Jews for the memory of Jesus, 112