food." And the confident champion of this biographical theory assures us that we "need not doubt" that Jesus was a "successful exorcist." § 2. Schmiedel's Tests Either the first chapter of Mark is primordial gospel-writing or it is not. If it is, the biographical theory is as idle as those ridiculed by Socrates in the Phædrus. If it is not, upon what does the biographical theory found? The details of "mending their nets" and "in the boat with the hired servants"? Professor Schmiedel, conscious of the unreality of such narrative, falls back upon nine selected texts, seven of them in Mark, which he claims as "pillars" of a real biography of Jesus, [381] on the score that they present him as (a) flouted in his pretensions or (b) himself disclaiming deity, or (c) declining to work wonders, or (d) apparently denying a miracle story, or (e) crying out to God on the cross that he is forsaken. Now, of all such texts, only b and e types can have any such evidential force as Schmiedel ascribes to them. [382] Type a counts for nothing: not only the suffering Saviour-Gods but Apollo and Arês, to say nothing of Hephaistos, Hêrê, and Aphroditê, are flouted in the pagan literature which treats them as Gods. If to quote "he is beside himself" is to prove historicity, why not quote the taunts to Jesus in the fourth gospel, nay, the crucifixion itself? In his able and interesting work on The Johannine Writings, Schmiedel carefully developes the thesis that the Johannine Jesus is an invented figure, conceived from the first as supernatural; and he puts among other things the notable proposition that when Jesus weeps it is implied by the evangelist that he does so not out of human sympathy, but "simply because they [the kinsfolk of Lazarus] did not believe in his power to work miracles." [383] Assuming for the argument's sake that this is a true interpretation, we are driven to ask how the thesis consists with that of the "pillar texts." The Johannine writer starts with a supernatural Jesus, yet not only represents his attached personal friends as not believing in his power to work miracles but describes Jesus as weeping because of their unbelief. Nothing in Mark is for moderns more incongruous with a supernaturalist view of Jesus, yet Schmiedel sees no difficulty in believing that the Johannine writer could deliberately frame the incongruity. Why then should even an original author of Mark be held to regard Jesus as mortal because in Mark he is flouted, or declines to work wonders, or is unable to do so at Nazareth? If one writer can represent the Eternal Logos as weeping from chagrin, why should not the other think him God even when he cries out that God has forsaken him? And if, finally, the cry is held to cite Psalm xxii, 1, and to imply the triumphant conclusion of that psalm, what value has the passage for the critic's purpose?