Various hypotheses, more or less independent of the intimations given in the New Testament, have been advanced both in ancient and modern times concerning the intellectual development of Jesus: they may be divided into two principal classes, according to their agreement with the natural or the supernatural view. The supernatural view of the person of Jesus requires that he should be the only one of his kind, independent of all external, human influences, self-taught or rather taught of God; hence, not only must its advocates determinedly reject every supposition implying that he borrowed or learned anything, and consequently place in the most glaring light the difficulties which lay in the way of the natural development of Jesus; [499] but, the more surely to exclude every kind of reception, they must also be disposed to assign as early an appearance as possible to that spontaneity which we find in Jesus in his mature age. This spontaneous activity is twofold: it is theoretical and practical. As regards the theoretical side, comprising judgment and knowledge, the effort to give as early a date as possible to its manifestation in Jesus, displays itself in the apocryphal passages which have been already partly cited, and which describe Jesus as surpassing his teachers long before his twelfth year, for according to one of them he spoke in his cradle and declared himself to be the Son of God. [500] The practical side, too, of that superior order of spontaneity attributed to Jesus in his later years, namely, the power of working miracles, is attached by the apocryphal gospels to his earliest childhood and youth. The Evangelium Thomæ opens with the fifth year of Jesus the story of his miracles, [501] and the Arabian Evangelium Infantiæ fills the journey into Egypt with miracles which the mother of Jesus performed by means of the swaddling bands of her infant, and the water in which he was washed. [502] Some of the miracles which according to these apocryphal gospels were wrought by Jesus when in his infancy and boyhood, are analogous to those in the New Testament—cures and resuscitations of the dead; others are totally diverse from the ruling type in the canonical Gospels—extremely revolting retributive miracles, by which every one who opposes the boy Jesus in any matter whatever is smitten with lameness, or even with death, or else mere extravagancies, such as the giving of life to sparrows formed out of mud. [503]