Nor, to make the case a parallel one, is this all which we should be asked to believe. As I have already observed, the portraiture of the Jesus of the Evangelists is made up of a multitude of parts, each of which has a separate unity, from the union of which the unity of the whole results. These are said to have been elaborated out of a number of myths and developments which have been the creations of many minds. In a similar manner the picture of the Marriage Feast at Cana consists of a number of separate figures which harmoniously blend into a whole, and to which the magnificent colouring has been adapted. Now suppose that we were told that each of these figures had been gradually developed into its present form by a set of improvements effected unconsciously by a succession of painters; and that all that the artist who formed the picture did was skilfully to combine these separate figures, and place them in juxtaposition. Surely one would not be uncharitable in assuming that the author of such a suggestion had escaped from a lunatic asylum. Similar is the theory of these Schools as to the origin of the Gospels, and of the great character contained in them. Such a theory of their origin demands our acquiescence in a greater miracle than all the miracles of the New Testament united together. Viewed in its great outlines, this theory is self-condemned by its inherent absurdity. But when we apply a sound logic to its details, it vanishes like one of the palaces of the Arabian Nights. Professing to be based on rational principles, it violates all the laws of reason. For historic truth it substitutes wild dreams of the imagination. You will please to keep steadily in mind that the means by which my opponents undertake to metamorphose a Jew of the year 30 into a divine Christ, stated generally, are a succession of mythical and legendary creations and developments, contests and compromises, between hostile sects evolved in conformity with the laws of the intellectual and moral world. Let us now assume the truth of their position, and see how it will work. If the Jesus of the Evangelists be a development, it is evident that it must have had a starting-point. This could have been none other than the atmosphere of thought and feeling which existed in Judæa during the first thirty years of the first century.[108] But none more firmly profess their belief in the reign of law in the world of mind and matter than those whose theories I am controverting. In consequence of this belief they pronounce all supernatural interventions in human affairs impossible. I thankfully concede to them the fact that all developments affecting the mind of man which are of purely human origin must be brought about in conformity with law. Let it be clearly understood, therefore, that my reasoning is based on this assumption.