At the vital point, in fact, the two-documents hypothesis is not even ostensibly applicable: the synoptic narrative is one primary narrative, subjected to minor modifications. It is admitted by Harnack to have been absent from "Q," the Logoi "source" held to have been drawn upon by Matthew and Luke. And that one narrative, as I have argued, is not in origin a "gospel" narrative at all, but the simple transcript of a mystery-drama, with almost the minimum of necessary narrative insertion. If the exegete could bring himself to contemplate rationally my hypothesis, he might find his documentary labours lightened. [6] It is doubtless true that the determination of the earlier as against the later form of a minor narrative episode, or of a teaching, is often essential to the framing of a true notion as to its mode of entrance; and such determination I have attempted many times. But the notion that historicity is a matter of priority of documents is, as Schmiedel sees, the fallacy of fallacies. Prisoned in that presupposition, exegetes defending the record achieve inevitably the very failure they impute: they are "ignorant of the very elements of the problem they are professing to solve"--that is, the problem of what really happened. They cannot realize the conditions under which the gospels were compiled. They construct what they think a "clear or tenable" view of the documents by the process of evading the considerations which make it untenable or inadequate, and then demand that their documentary formula shall be met by one in pari materia. The answer to them is that their psychological as well as their historical assumptions are false. Things did not happen in that way. And two versions of a palpable myth do not make for its historicity. There are two or more versions of most myths.