The theologians, reluctantly admitting, of late, that the Devil could not carry Jesus through the air, anxiously debate as to whether or not Jesus had strange psychic experiences which he communicated to his disciples; and, utterly ignoring comparative mythology, look for motivation, as usual, only in the Old Testament. Spitta, after checking these researches, and declaring that the man is not to be envied who hopes to explain the story by Old Testament parallels from the forty years of wandering in the wilderness, [435] confidently concludes that it stands for the spiritual experience of Jesus in regard to his Messianic ideal. [436] To such a biographical inference he has not the slightest critical right on his own principles. The gospels say nothing whatever of any communication on the subject by Jesus to his disciples. The story is myth pure and simple, and belongs to universal mythology. Mark turned the story to the illustration of the doctrine laid down in the Testaments of the Twelve Patriarchs, [437] that devils and wild beasts will flee from the righteous man; and Luke and Matthew turn it into an affirmation of the theological maxims of Jewish monotheism; but these are simply the invariable practices of the evangelists, steeped in the habits of thought of Jewish symbolism. The myth remains; and the story, as story, has counted for a great deal more in Christian popular lore than the theology. When the writer of the fourth gospel put the miracle of turning water into wine in the forefront of his work, he doubtless had symbolic intentions; [438] but his story is simply an adaptation of the annual Dionysiac rite of turning water into wine at the festival of the God on Twelfth Night. [439] It may have come either from the Greek or from the eastern side. The duplicated tale of the Feeding of the Five Thousand, again, is either an adaptation of or an attempt to excel the story of the feeding of the host of Dionysos in a waterless desert in his campaign against the Titans. [440] As the God had the power of miraculously producing, by touch, corn and wine and oil, his lore doubtless included miracles of feeding. The touch of the seating of the people "in ranks, by hundreds, and by fifties" (Mk. vi, 40) suggests a pictorial source.