After the story of the transfiguration the prediction of Jesus' sufferings comes in between the Scribes' question about Elijah and Jesus' answer to that question (Mk ix, 11-13). Loisy thinks Mk xiv, 28, out of place. It certainly disturbs the connection. Jülicher considers Mk xiv, 25, to be later and less original than its parallel in Mt xxvi, 29. The saying in xiv, 9, about the name of the woman being known wherever the story of Jesus is told has been suggested as the remark of some preacher or commentator à propos of the occurrence, and not a saying of Jesus. Wellhausen has even suggested that the whole story in xiv, 3-9, may be a later addition. The saying, "Ye shall say to this mountain" (xi, 23) should probably be placed in Galilee, presumably at Capernaum, where with a wave of his hand Jesus could point to both mountain and sea--not in Jerusalem where Mark gives it. Schmiedel considers Mk xiv, 58, secondary. It has been argued, or almost assumed, that the second feeding of the multitude could not have been written by the same hand that described the first, nor the events narrated in the first thirty-four verses of chap. iv have been written in their present order. If one is at liberty to subtract what he will from the Gospel of Mark, and to rearrange its parts somewhat, he can undoubtedly make a much more readable and better arranged Gospel of it than it now is. DISCUSSION OF THE ANALYSIS OF MARK BY WENDLING AND VON SODEN Two attempts have recently been made to resolve our Gospel of Mark into its constituent elements, which are sufficiently successful to be noticed here. The first is that of von Soden, in his _Die wichtigsten Fragen im Leben Jesu_, and the second Wendling's _Ur-Marcus_.[52] Von Soden[53] begins by distinguishing two strands of narrative, easily separable from each other by matter and style. The great differences between these two strands betray two different authors. As the clearest instance of the earlier strand, he takes Mk ii, 1-iii, 6, which he contrasts with iv, 35-v, 43. In the first, all the interest is centered in the words of Jesus; in the second, in the events themselves. "Let one compare the story of the Gadarene demoniac with its twenty verses and the debate about fasting with its five verses, and estimate the weight of the religious value of the thots expressed in the two sections." Von Soden next separates Mk vii, 32-37, and viii, 22-26 (the healing of the deaf man and the blind man), as quite distinct in character from such stories as those in ii, 1-12, and iii, 1-6. "In the former, the miracle of healing is itself the subject of the representation; in the latter, the miracle is merely a part of the story, whose real subject is Jesus' forgiveness of sins and his violation of the Sabbath laws."