Dr. Sanday further agrees with Dr. Bartlet "that the information derived in this way probably lay before St. Luke in writing. The interval between his stay in Caesarea and the publication of his Gospel could hardly have been less than some fifteen years and I doubt if the freshness, precision, and individual touches which characterize St. Luke could well have been preserved otherwise than by writing." If Dr. Sanday means that the writing was done by Luke during his stay in Caesarea, from oral tradition given him by Philip and his daughters, we are left with the assumption that Luke kept this written material of his own for fifteen years (probably a good deal longer) before he incorporated it in his Gospel. This would agree well with the theory that Luke, as the traveling companion of Paul, kept a diary of events, which he preserved for a still longer period, until he finally incorporated it in his Book of Acts. Both these assumptions are strange upon the face of them; and for those who do not accept the same authorship for the "we sections" and the rest of Acts (as the present writer does not), and who also think the Gospel of Luke was not written till considerably more than fifteen years from the time of Luke's stay in Caesarea, and who do not identify the author of the Third Gospel with the traveling companion of Paul, Dr. Sanday's statement will not appear conclusive. Outside of Luke's infancy sections (and the passion sections which will be considered in a succeeding paragraph) there is an apparent homogeneity in much of Luke's single tradition. Luke and Matthew start out in their attempt to tell the gospel story, each on his own independent line. They come together at the point where Mark has begun his story. Except for a few insertions and transpositions they stay together and with Mark up to Lk ix, 51. Here Luke inserts something more than nine chapters before he gets back again to Matthew and Mark. In these more than nine chapters there are some sections which Matthew has in the earlier part of his Gospel, and little which Mark has;[121] but in these nine chapters Luke inserts most of the material peculiar to himself, and by far the greater part of the nine chapters is made up exclusively of such material. From the end of Luke's infancy section to his great interpolation there are about one hundred and fourteen verses of exclusively Lucan material, but in this interpolation there are about one hundred and seventy verses. The suggestion of these facts, to the effect that Luke is here employing a source distinct from that which he has used in his infancy section, and that he is for the most part employing one source and not several, may be further favored by the fact that when he comes back to the story told in Mark (and Matthew) he takes that up, not where he left it, at Mk vi, 41, but at viii, 27; as if he had found it inconvenient to make his peculiar source here work in with the common tradition.[122]