er and better than
these 'most certain traditions' (Tertullian and Origen), even if they
proved anything: 'in the Epistle of Clement use is made of the Epistle
to the Hebrews;' but surely, according to any sober canons of
criticism, the only light in which this argument can be regarded is as
so much evidence for the Epistle to the Hebrews: the Epistle implies a
development of the episcopate which 'demonstrably' (nachweislich) did
not take place until during the course of the second century; what the
'demonstration' is does not appear, and indeed it is only part of the
great fabric of hypothesis that makes up the Tuebingen theory.

Volkmar strikes into a new vein [Endnote 60:1]. The Epistle of Clement
presupposes the Book of Judith; but the Book of Judith must be dated
A.D. 117-118; and therefore the Epistle of Clement will fall about
A.D. 125. What is the ground for this reasoning? It consists in a
theory, which Volkmar adopted and developed from Hitzig, as to the
origin of the Book of Judith. That book is an allegorical or symbolical
representation of events in the early part of the rising of the Jews
under Barcochba; Judith is Judaea, Nebuchadnezzar Trajan; Assyria
stands for Syria, Nineveh for Antioch, Arphaxad for a Parthian king
Arsaces, Ecbatana for Nisibis or perhaps Batnae; Bagoas is the eunuch-
service in general; Holofernes is the Moor Lucius Quietus. Out of
these elements an elaborate historical theory is constructed, which
Ewald and Fritzsche have taken the trouble to refute on historical
grounds. To us it is very much as if Ivanhoe were made out to be
an allegory of incidents in the French Revolution; or as if the
'tale of Troy divine' were, not a nature-myth or Euemeristic legend
of long past ages, but a symbolical representation of events under
the Pisistratidae.

Examples such as this are apt to draw from the English reader a
sweeping condemnation of German criticism, and yet they are really
only the sports or freaks of an exuberant activity. The long list
given in 'Supernatural Religion' [Endnote 61:1] of those who
maintain the middle date of Clement's Epistle (A.D. 95-100)
includes apparently all the English writers, and among a number of
Germans the weighty names of Bleek, Ewald, Gieseler, Hilgenfeld,
Koestlin, Lipsius, Laurent, Reuss, and Ritschl. From the point of
view either of authority or of argument there can be little doubt
which is the soundest and most judicious decision.

Now what is the