All this applies, of course, to the "Primitive Gospel" held to underlie all of the synoptics, Mark included--a datum which reduces to comparative unimportance the question of priority among these. As collected by the school of Bernhard Weiss, [27] the primitive Gospel, like Mark, set out with a non-historical introduction of the Messiah to be baptized by John. It then gives the temptation myth in full; and immediately afterwards the Teacher is made to address to disciples (who have not previously been mentioned or in any way accounted for) the Sermon on the Mount, with variations, and without any mount. In this place we have the uncompromising insistence on the Mosaic law; and soon, after some miracles of healing and some Messianic discourses, including the liturgical "Come unto me all ye that labour," we have the Sabbatarian question raised on the miracle of the healing of the man with the dropsy, but without the argument from the Davidic eating of the shewbread. [28] There is no more of the colour of history here than in Mark: so obviously is it wanting in both that the really considerate exegetes are driven to explain that history was not the object in either writing. In both "the twelve" are suddenly sent--in the case of Mark, after a list of twelve had been inserted without any reference to the first specified five; in the reconstructed "primitive" document without any list whatever--to preach the blank gospel, "The kingdom of God is at hand," with menaces for the non-recipient, the allocutions to Chorazin and Bethsaida being here made part of the instructions to the apostles. What, then, are the disciples supposed to have preached? What had the Teacher preached as an evangel of "the Kingdom"? The record has expressly represented that his parables were incomprehensible to his own disciples; and when they ask for an explanation they are told that the parables are expressly meant to be unintelligible, but that to them an explanation is vouchsafed. It is to the effect that "the seed is the word." What word? The "Kingdom"? The mystic allegories on that head are avowedly not for the multitude: they could not have been. Yet those allegories are the sole explanations ever afforded in the Gospels of the formula of "the Kingdom" which was to be the purport of the evangel of the apostles to the multitude. They themselves had failed to understand the parables; and they were forbidden to convey the explanation. What, then, had they to convey?