If such be the rise of the mythus, the legend, on the contrary, proceeds from given facts: represented, indeed, sometimes in an incomplete and abridged, sometimes in an amplified form, in order to magnify the heroes of the history—but disjoined from their true connexion; the points of view from which they should be contemplated, and the ideas they originally contained, having in the course of transmission wholly disappeared. The consequence is, that new ideas, conceived in the spirit of the different ages through which the legend has passed down, become substituted in the stead of the original ideas. For example, the period of Jewish history subsequent to the time of Moses, which was in point of fact pervaded by a gradual elevation of ideas to monotheism and to a theocracy, is, in a later legend, represented in the exactly opposite light, as a state of falling away from the religious constitution of Moses. An idea so unhistorical will infallibly here and there distort facts transmitted by tradition, fill up blanks in the history, and subjoin new and significant features—and then the mythus reappears in the legend. It is the same with the mythus: propagated by tradition, it, in the process of transmission, loses its distinctive character and completeness, or becomes exaggerated in its details—as for example in the matter of numbers—and then the mythus comes under the influence of the legend. In such wise do these two formations, so essentially distinct in their origin, cross each other and mingle together. Now, if the history of the life of Jesus be of mythical formation, inasmuch as it embodies the vivid impression of the original idea which the first christian community had of their founder, this history, though unhistorical in its form, is nevertheless a faithful representation of the idea of the Christ. If instead of this, the history be legendary—if the actual external facts are given in a distorted and often magnified form—are represented in a false light and embody a false idea,—then, on the contrary, the real tenour of the life of Jesus is lost to us. So that, according to George, the recognition of the mythical element in the Gospels is far less prejudicial to the true interests of the Christian faith than the recognition of the legendary element. [65] With respect to our own opinion, without troubling ourselves here with the dogmatic signification, we need only remark in this introduction, that we are prepared to meet with both legend and mythus in the gospel history; and when we undertake to extract the historial contents which may possibly exist in narratives recognized as mythical, we shall be equally careful neither on the one part by a rude and mechanical separation, to place ourselves on the same ground with the natural interpreter; nor on the other by a hypercritical refusal to recognize such contents where they actually exist, to lose sight of the history. § 11.