[67] I suppose this is what Dr. Wace is thinking about when he says that I allege that there "is no visible escape" from the supposition of an _Ur-Marcus_ (p. 367). That a "theologian of repute" should confound an indisputable fact with one of the modes of explaining that fact is not so singular as those who are unaccustomed to the ways of theologians might imagine. [68] Any examiner whose duty it has been to examine into a case of "copying" will be particularly well prepared to appreciate the force of the case stated in that most excellent little book, _The Common Tradition of the Synoptic Gospels_, by Dr. Abbott and Mr. Rushbrooke (Macmillan, 1884). To those who have not passed through such painful experiences I may recommend the brief discussion of the genuineness of the "Casket Letters" in my friend Mr. Skelton's interesting book, _Maitland of Lethington_. The second edition of Holtzmann's _Lehrbuch_, published in 1886, gives a remarkably fair and full account of the present results of criticism. At p. 366 he writes that the present burning question is whether the "relatively primitive narrative and the root of the other synoptic texts is contained in Matthew or in Mark. It is only on this point that properly-informed (_sachkundige_) critics differ," and he decides in favour of Mark. [69] Holtzmann (_Die synoptischen Evangelien_, 1863, p. 75), following Ewald, argues that the "Source A" (= the threefold tradition, more or less) contained something that answered to the "Sermon on the Plain" immediately after the words of our present Mark, "And he cometh into a house" (iii. 19). But what conceivable motive could "Mark" have for omitting it? Holtzmann has no doubt, however, that the "Sermon on the Mount" is a compilation, or, as he calls it in his recently-published _Lehrbuch_ (p. 372), "an artificial mosaic work." [70] See Schürer, _Geschichte des jüdischen Volkes_, Zweiter Thiel, p. 384. [71] Spacious, because a young man could sit in it "on the right side" (xv. 5), and therefore with plenty of room to spare. [72] King Herod had not the least difficulty in supposing the resurrection of John the Baptist--"John, whom I beheaded, he is risen" (Mark vi. 16).