This view of the narrative is thus countenanced positively by the nature of the fact,—and negatively by the difficulties attending any other explanation. One cannot but wonder, therefore, how Schleiermacher can be influenced against it by an observation which did not prevent him from taking a similar view of the history of the Baptist’s birth, namely, that the narrative is too natural to have been fabricated [432]; and how Neander can argue against it, from exaggerated ideas of the more imposing traits which the mythus would have substituted for our narrative. Far from allowing a purification for the mother of Jesus, and a redemption for himself, to take place in the ordinary manner, Neander thinks the mythus would have depicted an angelic appearance, intended to deter Mary or the priest from an observance inconsistent with the dignity of Jesus. [433] As though even the Christianity of Paul did not maintain that Christ was born under the law γενόμενος ὑπὸ νόμον (Gal. iv. 4); how much more then the Judaic Christianity whence these narratives are derived! As though Jesus himself had not, agreeably to this view of his position, submitted to baptism, and according to the Evangelist whose narrative is in question, without any previous expostulation on the part of the Baptist! Of more weight is Schleiermacher’s other observation, that supposing this narrative to be merely a poetical creation, its author would scarcely have placed by the side of Simeon Anna, of whom he makes no poetical use, still less would he have characterized her with minuteness, after designating his principal personage with comparative negligence. But to represent the dignity of the child Jesus as being proclaimed by the mouth of two witnesses, and especially to associate a prophetess with a prophet—this is just the symmetrical grouping that the legend loves. The detailed description of Anna may have been taken from a real person who, at the time when our narrative originated, was yet held in remembrance for her distinguished piety. As to the Evangelist’s omission to assign her any particular speech, it is to be observed that her office is to spread abroad the glad news, while that of Simeon is to welcome Jesus into the temple: hence as the part of the prophetess was to be performed behind the scenes, her precise words could not be given. As in a former instance Schleiermacher supposes the Evangelist to have received his history from the lips of the shepherds, so here he conceives him to have been indebted to Anna, of whose person he has so vivid a recollection; Neander approves this opinion—not the only straw thrown out by Schleiermacher, to which this theologian has clung in the emergencies of modern criticism.