[Footnote 43: With regard to this "very precise statement," it is noticeable that Matthew speaks of "Mary the mother of James and Joses;" Mark, of "Mary the mother of James the less and of Joseph and Salome," but not "of Salome." If Mr. Laing's precise mind had looked for a moment at the text he was criticizing he would have seen that Salome is a common name in the nominative case. St. Luke does not give the names of the women at all. These points are trifling in themselves, but important as evidencing Mr. Laing's standard of intellectual conscientiousness.]
[Footnote 44: P.F. 235]
[Footnote 45: M.S. 332 ff.]
[Footnote 46: H.O. 2.]
[Footnote 47: H.O. 8.]
[Footnote 48: H.O. II]
[Footnote 49: H.O. 9 and 199.]
[Footnote 50: H.O. 10.]
[Footnote 51: This seems, later, to be an inference, not an assertion. "Manetho was a learned priest of a celebrated temple, who must have had access to all the temples and royal records and other literature of Egypt, and who must have been also conversant with foreign literature to have been selected as the best man to write a complete history of his native country." (H.O. 22.)]
[Footnote 52: He seems to think that Josephus was a Christian, and Syncellus a "Father." We might mention that from the fragments of Africanus' Pentabiblion Chronicon, preserved in Eusebius, the author places the Creation at 5499 B.C., which is certainly hardly compatible with his giving such fragments of Manetho as would place Menes one year before that date. If we know nothing of Manetho's results except through these "orthodox" sources, it is inconceivable that Mr. Laing's version of them should have any historical basis whatever. It comes in fine to this, that because their report of Manetho does not give Mr. Laing what he wants, they have been tampered with.]