genuineness of the great critical discoveries by letting the discoverers themselves attempt to cancel them. As Kant disfigures his critical idealism by making inconsistent additions in order to refute a reviewer who had put him in the same category with Berkeley, so Strauss inserts additions and retractations in the third edition of his Life of Jesus in deference to the uncritical works of Tholuck and Neander! Wilke, the only one of his critics from whom he might have learned something, he ignores. "From the lofty vantage ground of Tholuck's many-sided knowledge I have sometimes, in spite of a slight tendency to vertigo, gained a juster point of view from which to look at one matter or another," is the avowal which he makes in the preface to this ill-starred edition.
It would, indeed, have done no harm if he had confined himself to stating more exactly here and there the extent of the mythical element, had increased the numbel of possible cures, had inclined a little less to the negative side in examining the claims of reported facts to rank as historical, and had been a little more circumspect in pointing out the factors which produced the myths; the serious thing was that he now began to hesitate in his denial of the historical character of the Fourth Gospel�the very foundation of his critical view.
A renewed study of it, aided by De Wette's commentary and Neander's Life of Jesus, had made him "doubtful about his doubts regarding the genuineness and credibility of this Gospel." "Not that I am convinced of its genuineness," he admits, "but I am no longer convinced that it is not genuine."
He feels bound, therefore, to state whatever makes in its favour, and to leave open a number of possibilities which formerly he had not recognised. The adhesion of the first disciples may, he now thinks, have happened essentially in the form in which it is reported in the Fourth Gospel; in transferring the cleansing of the Temple to the first period of Jesus' ministry, John may be right as against the Synoptic tradition "which has no decisive evidence in its favour"; in regard to the question whether Jesus had been only once, or several times, in Jerusalem, his opinion now is that "on this point the superior circumstantiality of the Fourth Gospel cannot be contested."
As regards the prominence allowed to the eschatology also all is toned down and softened. Everywhere feeble compromises! But what led Strauss to place his foot upon this shelving path was the essentially just perception that the Synoptists gave him no clearly ordered plan to set against that of the Fourth Gospel; consequently he felt obliged to make some concessions to its strength in this respect.
Yet he recognised almost immediately that the result was a mere patchwork. Even in the summer of 1839 be complained
