the first century CE. Most of the themes, epithets, and expectations formulated in the New Testamentical literature have Jewish origins and are elaborations of these themes. According to Hurtado, Roman-era Judaism refused "to worship any deities other than the God of Israel," including "any of the adjutants of the biblical God, such as angels, messiahs, etc." The Jesus-devotion which emerged in early Christianity should therefore be regarded as a specific, Christian innovation in the Jewish context. Mythicist view According to Wells, in his early years, Doherty, and Carrier, the mythical Jesus was derived from Wisdom traditions, the personification of an eternal aspect of God, who came to visit human beings. Doherty notes that the concept of a spiritual Christ was the result of common philosophical and religious ideas of the first and second century AD, in which the idea of an intermediary force between God and the world were common. According to Doherty, the Christ of Paul shares similarities with the Greco-Roman mystery cults. Authors Timothy Freke and Peter Gandy argue that Jesus was a deity, akin to the mystery cults, while Dorothy Murdock argues that the Christ myth draws heavily on the Egyptian story of Osiris and Horus. According to Carrier, early Christianity was one of several mystery cults that developed out of Hellenistic influences on local cults and religions. Alvar Ellegård has argued that Paul's Jesus may have lived far earlier, in a dimly remembered remote past. Wells argues that Paul's Jesus did not have a definite historical moment in mind for when he was supposedly crucified. According to Price, the Toledot Yeshu places Jesus "about 100 BCE", while Epiphanius of Salamis and the Talmud make references to "Jewish and Jewish-Christian belief" that Jesus lived about a century earlier than usually assumed. According to Price, this implies that "perhaps the Jesus figure was at first an ahistorical myth and various attempts were made to place him in a plausible historical context, just as Herodotus and others tried to figure out when Hercules 'must have' lived". Mainstream criticism Mainstream scholarship disagrees with these interpretations, and regards them as outdated applications of ideas and methodologies from the Religionsgeschichtliche Schule. According to Philip Davies, the Jesus of the New Testament is indeed "composed of stock motifs (and mythic types) drawn from all over the Mediterranean and Near Eastern world" but this does not mean that Jesus was "invented"; according to Davies,