to Jesus. Significantly, the seems to know (although sometimes only superficially) of the miracles of the canonical Gospels, and does not deny their occurrence, but instead attributes them to Yeshu's use of Egyptian magic, or his appropriation of the Ineffable Name (the Divine Name), but not to diabolical incantations. Some of the anecdotes recounted in the seem to have been drawn from non-canonical early Christian writings known as apocryphal gospels, datable to the 4th–6th centuries AD. The attribution of Yeshu's paternity to a soldier named Pandera or Pantera can be traced to the second-century Greek philosopher Celsus, although Celsus himself was citing a Jewish contemporary in his account. Jews apparently polemicised actively against the new Christian religion, as can be inferred from the 2nd century Christian writer Justin Martyr's Dialogue with Trypho, a fictional dialogue between a Christian and a Jew. In chapter 17 Justin claims that the Jews had sent out "chosen men" throughout the Roman Empire to polemicize against Christianity, calling it a "godless heresy". One early version of the gave a milder description of Christianity. It did not cast aspersions on the characters of Mary and Jesus, instead it sought to undermine the tenets of the Christian faith. The goal was to seek the return of apostates to the Jewish fold. In keeping with this, Paola Tartakoff believes that the Toledot may have been modified by Jews to fit into specific situations. Christian response From the 9th through the 20th centuries, the has inflamed Christian hostility towards Jews. In 1405, the was banned by Church authorities. A book under this title was strongly condemned by Francesc Eiximenis ( 1409) in his , but in 1614 it was largely reprinted by a Jewish convert to Christianity, Samuel Friedrich Brenz, in Nuremberg, as part of his book vilifying his former religion, titled Skin Shed by the Jewish Snake. An indirect witness to the Christian condemnation of the book can be found in one manuscript of the , which has this cautionary note in its introduction: Martin Luther quoted the Toledot (evidently the Strassburg version) at length in his general condemnation of Jews in his book in 1543. In the two centuries after Luther, the reached the height of its fame and was well sought after by scholars and travelers alike. In 1681 Professor Johann Christoph Wagenseil published an entire volume devoted to refuting the Toledot. Attitudes towards the work