more probable, the more clearly we can show that the legend had an interest in depicting such occurrences, though they had never actually taken place. This argument is equally valid against the attempt, lately made from the supranaturalistic point of view, to separate the true from the false in the evangelical narrative. In a narrative like this, says Neander, we must carefully distinguish the kernel from the shell, the main fact from immaterial circumstances, and not demand the same degree of certitude for all its particulars. That the magi by their astrological researches were led to anticipate the birth of a Saviour in Judea, and hence journeyed to Jerusalem that they might offer him their homage is, according to him, the only essential and certain part of the narrative. But how, when arrived in Jerusalem, did they learn that the child was to be born in Bethlehem? From Herod, or by some other means? On this point Neander is not equally willing to guarantee the veracity of Matthew’s statements, and he regards it as unessential. The magi, he continues, in so inconsiderable a place as Bethlehem, might be guided to the child’s dwelling by many providential arrangements in the ordinary course of events; for example, by meeting with the shepherds or other devout persons who had participated in the great event. When however they had once entered the house, they might represent the circumstances in the astrological guise with which their minds were the most familiar. Neander awards an historical character to the flight into Egypt and the infanticide. [390] By this explanation of the narrative, only its heaviest difficulty, namely, that the star preceded the magi on their way and paused above a single house, is in reality thrown overboard; the other difficulties remain. But Neander has renounced unlimited confidence in the veracity of the evangelist, and admitted that a part of his narrative is unhistorical. If it be asked how far this unhistorical portion extends, and what is its kind—whether the nucleus around which legend has deposited its crystallizations be historical or ideal—it is easy to show that the few and vague data which a less lenient criticism than that of Neander can admit as historical, are far less adapted to give birth to our narrative, than the very precise circle of ideas and types which we are about to exhibit. § 36. THE PURELY MYTHICAL EXPLANATION OF THE NARRATIVE CONCERNING THE MAGI, AND OF THE EVENTS WITH WHICH IT IS CONNECTED.