But besides all this, the word rendered ravens (_Orebim_, עֹרְבִים) only has that meaning if it be written with the vowel points. But the vowel points are confessedly not "inspired" in any sense, but are a late Massoretic invention. Without the change of a letter the word may equally well mean people of the city Orbo,[622] or of the rock Oreb (as was suggested even in the Bereshith Rabba by Rabbi Judah); or "merchants," as in Ezek. xxvii. 27; or Arabians. No doubt difficulties might be suggested about any of these interpretations; but which would be most reasonable, the acceptance of such small difficulties, or the literal acceptance of a stupendous miracle, unlike any other in the Bible, by which we are to believe on the isolated authority of a nameless and long subsequent writer, that, for months or weeks together, voracious and unclean birds brought bread and flesh to the Prophet twice a day? The old naturalistic attempts to explain the miracle are on the face of them absurd; but it is as perfectly open to any one who chooses to say that "Arabians," or "Orbites," or "merchants," or "people of the rock Oreb" fed Elijah, as to say that the "ravens" did so. The explanation now universally accepted by the Higher Criticism is different. It is to accept the meaning "ravens," but not with wooden literalness to interpret didactic and poetic symbolism as though it were bald and matter-of-fact prose. The imagery of a grand religious _Haggada_ is not to be understood, nor was it ever meant to be understood, like the page of a dull annalist. Analogous stories are found abundantly alike in early pagan and early Christian literature and in mediæval hagiology. They are true in essence though not in fact, and the intention of them is often analogous to this; but no story is found so noble as this in its pure and quiet simplicity.