This new view of the sacred Scriptures was opposed alike by the orthodox and by the rationalistic party. From the first, whilst the mythical interpretation was still restricted to the primitive history of the Old Testament, Hess [73] on the orthodox side, protested against it. The three following conclusions may be given as comprising, however incredible this may appear, the substance of his book, a work of some compass; upon which however it is unnecessary to remark further than that Hess was by no means the last orthodox theologian who pretended to combat the mythical view with such weapons. He contends, 1st, that mythi are to be understood figuratively; now the sacred historians intended their writings to be understood literally: consequently they do not relate mythi. 2ndly, Mythology is something heathenish; the Bible is a christian book; consequently it contains no mythology. The third conclusion is more complex, and, as will appear below, has more meaning. If, says Hess, the marvellous were confined to those earliest biblical records of which the historical validity is less certain, and did not appear in any subsequent writings, the miraculous might be considered as a proof of the mythical character of the narrative; but the marvellous is no less redundant in the latest and undeniably historical records, than in the more ancient; consequently it cannot be regarded as a criterion of the mythical. In short the most hollow natural explanation, did it but retain the slightest vestige of the historical—however completely it annihilated every higher meaning,—was preferable, in the eyes of the orthodox, to the mythical interpretation. Certainly nothing could be worse than Eichhorn’s natural explanation of the fall. In considering the tree of knowledge as a poisonous plant, he at once destroyed the intrinsic value and inherent meaning of the history; of this he afterwards became fully sensible, and in his subsequent mythical interpretation, he recognized in the narrative the incorporation of a worthy and elevated conception. Hess however declared himself more content with Eichhorn’s original explanation, and defended it against his later mythical interpretation. So true is it that supranaturalism clings with childlike fondness to the empty husk of historical semblance, though void of divine significance, and estimates it higher than the most valuable kernel divested of its variegated covering.