The attempt of Wendling in his _Ur-Marcus_[58] is still more thorogoing. The basis of his discussion is Mark's 4th chapter, where he considers the two strands most easily separated. To the original belong iv, 1-9, and vss. 26-33. Vss. 10-25 are later; they have been inserted mechanically, yet so as to respect the older text; they have no organic connection with the rest of the chapter, and even contradict its situation. Jesus is teaching from a boat (and other boats are with his); then suddenly, in vss. 10-25, he is alone with his disciples who ask him the meaning of the parable of the Sower. He gives his explanation, and again without any indication of change of situation he is in the boat surrounded by the other boats, with the people still on the shore, and the storm comes up and is stilled. This little insertion (iv, 10-25) also contains theories of the writer, quite contradictory to those of the writer of other parts of the Gospel. In other places, Jesus speaks to all the people in parables "as they were able to hear him"; he stretches out his hand over the multitude of his disciples and says, "These are my mother and my sisters"; he is the teacher of the crowd, who understand him better than his own family; there is nothing in his parables that needs explaining. But in this insertion (iv, 10-25) the theory of the writer is that the parables are "mysteries," enigmas, which not only need to be explained (by the allegorical method), but which are spoken for the express purpose of preventing the people from understanding. Without the key which Jesus gives, even the disciples do not understand them. The section is also marked by Pauline influences.[59] Two clews are thus given, aside from interruptions in the narrative, by which the work of a second writer may be detected. He has the _Geheimnis-Theorie_ of the parables, and he has in thot and vocabulary reminiscences of the Pauline school. Applying these tests to another section which seems to interrupt the narrative where it stands, Wendling adds a second insertion--iii, 22-30. This is the section about the dispute with the Pharisees, which comes in inaptly between the introduction (iii, 20, 21) and the continuation (iii, 31) of the story of Jesus' family who have come to take him home. It seems to have been inserted in this place because the Pharisees also said "he hath a devil." By repeating in vs. 30 the ἔλεγον ὅτι which he found in vs. 21, the redactor preserves for the continuation of the original story precisely the same connection it would have had without his interpolation; and by the use of the same words in vs. 22 he connects the interpolation with the opening narrative. His hand is seen in the superfluous repetition of words, especially of the subject, as in iii, 24, 25.[60]