circumstances of this preservation, the character of the vessel, if such there were, which saved him, are left undetermined in order to avoid arbitrary explanations. Thus, in reference to the birth of Isaac, Meyer is satisfied with saying, that the wish and hope of the wealthy and pious Emir Abraham to possess an heir by his wife Sara was fulfilled unusually late, and in the eyes of others very unexpectedly. (Here again De Wette’s censure is quite applicable.) In like manner Eichhorn, in his Introduction to the New Testament, declared in yet stronger terms his opposition to the view advocated by De Wette. If the orthodox were displeased at having their historical faith disturbed by the progressive inroads of the mythical mode of interpretation, the rationalists were no less disconcerted to find the web of facts they had so ingeniously woven together torn asunder, and all the art and labour expended on the natural explanation at once declared useless. Unwillingly does Dr. Paulus admit to himself the presentiment that the reader of his Commentary may possibly exclaim: “Wherefore all this labour to give an historical explanation to such legends? how singular thus to handle mythi as history, and to attempt to render marvellous fictions intelligible according to the rules of causality!” Contrasted with the toilsomeness of his natural explanation, the mythical interpretation appears to this theologian merely as the refuge of mental indolence, which, seeking the easiest method of treating the gospel history, disposes of all that is marvellous, and all that is difficult to comprehend, under the vague term—mythus, and which, in order to escape the labour of disengaging the natural from the supernatural, fact from opinion, carries back the whole narration into the camera-obscura of ancient sacred legends. [75]