Here it seemed to me that Scaurus had not quite succeeded in his attempt to do justice to Mark by reconsidering his gospel in the light of the words “Thou art my beloved Son.” For suppose a Son of God to have come into the world, like an Apollo or Æsculapius of souls. Suppose Him to have had a power, beyond that of Moses and the prophets, of instilling into their hearts a new kind of love of God and a new kind of love of neighbour. Lastly, suppose this Son of God to feel quite contented, and indeed best pleased, to call Himself Son of man, because He regarded man as the image of God, and because He felt, within Himself, God and man made one. Would not such a Son of God say, just as Epictetus might say, “Preserve the Man,” “Give up everything for the Man,” “Save the Man within you, destroy the Beast”? Only, being a Jew, He would not say “Man,” but “Son of man,” exhorting His disciples to be loyal to “the Son of man” and never to disown or deny “the Son of man.” I was confirmed in this view by a mention (in this part of Mark) of “angels” with “the Son of man,” thus: “The Son of man also shall be ashamed of him when he shall come in the glory of his Father with the holy angels.” This seemed to say that the Son of man although, as David said according to one interpretation of the Psalm, “_below the angels_” on earth, will be manifested in the glory of the Father _with the attendant angels_ in heaven—thus reconciling the two aspects of the Son of man described by David and Daniel. I noticed, however, that Matthew, in this passage, does not say (as Mark and Luke do) “the Son of man will be ashamed”; and it occurred to me that, where Christ used the phrase “Son of man,” and spoke about “the coming of the Son of man,” different evangelists might render these phrases differently so as to make the meaning brief and clear for Greeks. Indeed Scaurus himself suggested something of this kind, saying that some might use “I” or “me” for “Son of man” (in Christ’s words). He also added that “the Son of man” might sometimes be paraphrased as “the Rule, or Law, of Humanity”; and, said he, “Matthew has a very instructive parable, in which the Son of man in his glory and with his angels is introduced as seated on his throne, judging the Gentiles at the end of the world. Then those who have been kind and helpful and humane are rewarded because—so says the Son of man—‘Ye have been kind to _me_.’ ‘When have we been kind to _thee_?’ they reply. The Son answers, ‘Ye have been kind to _the least and humblest of my brethren_. Therefore ye have been kind to me.’ This goes to the root of Christ’s doctrine. The Son of man is humanity and divinity, one with man and one with God, humanity divine.”