It is needless to debate long over the priorities of such details: as regards the drink of vinegar, all alike have regard to Psalm lxix, 21: "They gave me also gall for my meat; and in my thirst they gave me vinegar to drink." For that reason, the wine-and-myrrh item is probably primordial: it tells of the sacrificial rite; and the drink of vinegar is a doctrinal addition; even as the rejection of the narcotic is doctrinal. For the variations which distinguish each narrative from the others, there is no reasonable explanation on the biographical view: if devoted onlookers could not preserve the truth at such a point, where could they be trusted? The mythical interpretation alone makes all intelligible. The fourth gospel, with its tale of the leg-breaking, supplies the strongest ground for surmising the occasional occurrence of a triple rite, in which the lesser victims were treated as sacrificed slaves normally have been in African and other human sacrifice, while the central victim was put on another footing. The express enactment in regard to the mysterious paschal sacrifice suggests that bone-breaking took place in others. In all likelihood, the original paschal sacrifice was that of a human victim of specially high grade: the substitution of the lamb was part of the process of civilization indicated in the myth of Abraham and Isaac. And if the knowledge of the death-rite of Jesus Barabbas could subsist in the first century or later, knowledge of an early triple rite could subsist also. But this remains open to doubt, though at several points the fourth gospel specially emphasizes the historical derivation of the cult from a sacrament of blood sacrifice. Nowhere else is the literal basis of the symbol of "body and blood" so insisted upon. Its writers had present to their minds an actual ritual in which the eating of the body of a Sacrificed God, first actually, then symbolically, was of cardinal importance. The later myth puts new stress on the conception, as if it had been felt that the earlier was not sufficiently explicit; and it makes the Jewish high-priest lay down the doctrine of human sacrifice from the Judaic side. [118] It is in this atmosphere of sacrificial ideas that we get the item of the piercing of the divine victim with a spear. The detail is turned specially to the account of the Johannine doctrine of resurrection by putting what passed in popular physiology for a certain proof of death--the issuing of "blood and water." [119] But here again we find both a Hebrew motive [120] and a pagan motive for the detail. In the sacrifice of the sacred slave of the Moon-Goddess among the primitive Albanians, the victim was allowed the customary year of luxury and licence, and was finally anointed and slain by being pierced to the heart with a sacred lance through the side. And there are other eastern analogues. [121]