It was impossible to rest satisfied with modes of proceeding so unhistorical on the one hand, and so unphilosophical on the other. Added to which, the study of mythology, now become far more general and more prolific in its results, exerted an increasing influence on the views taken of biblical history. Eichhorn had indeed insisted that all primitive histories, whether Hebrew or Pagan, should be treated alike, but this equality gradually disappeared; for though the mythical view became more and more developed in relation to profane history, the natural mode of explanation was still rigidly adhered to for the Hebrew records. All could not imitate Paulus, who sought to establish consistency of treatment by extending the same natural explanation which he gave to the Bible, to such also of the Greek legends as presented any points of resemblance; on the contrary, opinion in general took the opposite course, and began to regard many of the biblical narratives as mythi. Semler had already spoken of a kind of Jewish mythology, and had even called the histories of Samson and Esther mythi; Eichhorn too had done much to prepare the way, now further pursued by Gabler, Schelling, and others, who established the notion of the mythus as one of universal application to ancient history, sacred as well as profane, according to the principle of Heyne: A mythis omnis priscorum hominum cum historia tum philosophia procedit. [38] And Bauer in 1820 ventured so far as to publish a Hebrew mythology of the Old and New Testament. [39] The earliest records of all nations are, in the opinion of Bauer, mythical: why should the writings of the Hebrews form a solitary exception?—whereas in point of fact a cursory glance at their sacred books proves that they also contain mythical elements. A narrative he explains, after Gabler and Schelling, to be recognizable as mythus, first, when it proceeds from an age in which no written records existed, but in which facts were transmitted through the medium of oral tradition alone; secondly, when it presents an historical account of events which are either absolutely or relatively beyond the reach of experience, such as occurrences connected with the spiritual world, and incidents to which, from the nature of the circumstances, no one could have been witness; or thirdly, when it deals in the marvellous and is couched in symbolical language. Not a few narratives of this description occur in the Bible; and an unwillingness to regard them as mythi can arise only from a false conception of the nature of a mythus, or of the character of the biblical writings. In the one case mythi are confounded with fables, premeditated fictions, and wilful falsehoods, instead of being recognised as the necessary vehicle of expression for the first efforts of the human mind; in the other case it certainly does appear improbable, (the notion of inspiration presupposed,) that God should have admitted the substitution of mythical for actual representations