St. Mark says that Christ healed one demoniac in the synagogue of Capernaum, then crossed the lake, and healed the second in Gadara. But St. Matthew, or rather the Greek compiler of St. Matthew’s Gospel, has fused these two events into one, and makes Christ heal both possessed men in the country of the Gergesenes. In like manner we have twice the healing of two blind men (ix. 27 and xx. 30), whereas the other evangelists know of only single blind men being healed on both occasions. How comes this? The compiler had two accounts of each miracle of healing the blind, slightly varying. He thought they referred to the same occasion, but to different persons, and therefore made Christ heal two men, whereas he had given sight to but one. In the former case the compiler had not such a circumstantial account of the restoration to sound mind of the demoniac in the synagogue as St. Mark had received from St. Peter. He knew only that on the occasion of Christ’s visit to the Sea of Tiberias he had recovered two men who were possessed, and so he made the healing of both take place simultaneously at the same spot. An equally remarkable instance of the fact that St. Matthew’s Gospel was made up of fragmentary “recollections” by various eye‐witnesses, is that of the dumb man possessed with a devil, in ix. 32. At Capernaum, after having restored Jairus’ daughter to life and healed the two blind men, the same day the dumb man is brought to him. The devil is cast out, the dumb speaks, and the Pharisees say, “He casteth out devils through the prince of the devils.” This is exactly the same account which has been used by St. Luke (xi. 14). But in xii. 22 we have the same incident over again. There is brought unto Christ one possessed with a devil, blind and dumb; him Christ heals; whereupon the Pharisees say, “This fellow doth not cast out devils but by Beelzebub the prince of the devils.” Then follows the solemn warning against blasphemy. It is clear that the Greek compiler of St. Matthew’s Gospel must have had two independent accounts of this miracle, one with the warning against blasphemy appended to it, the other without. He gives both accounts, one as occurring at Capernaum, the other much later, after Jesus had gone about Galilee preaching, and the Pharisees had conspired against him. St. Matthew says that after the healing of Peter’s wife’s mother, Jesus, that same evening, cured many sick, and in the night crossed to the country of the Gergesenes. But St. Mark says that he remained that night at Capernaum, and rose early next morning before day, and went into a solitary place. According to him, this crossing over the sea did not occur till long after.