the life of Jesus. While it reports fewer incidents and
teachings than either of the others, a comparison with Matthew and Luke
shows a preference in Mark for Jesus' deeds, though addresses are not
wanting; and, while shorter as a whole, for matters which he reports
Mark's record is most rich in detail, most dramatic in presentation, and
actually longer than the parallel accounts in the other gospels. The whole
narrative is animated in style (note the oft-repeated "immediately") and
full of graphic traits. The story of Jesus seems to be reproduced from a
memory which retains fresh personal impressions of events as they
occurred. Hence the frequent comments on the effect of Jesus' ministry,
such as "We never saw it on this fashion" (ii. 12), or "He hath done all
things well" (vii. 37), and the introduction into the narrative of Aramaic
words,--_Boanerges_ (iii. 17), _Talitha, cumi_ (v. 41), and the like,
which immediately have to be translated. The gospel discloses no
artificial plan, the chief word of transition is "and." While some of the
incidents recorded, such as the second Sabbath controversy (iii. 1-6) and
the question about fasting (ii. 18-22), may owe their place to association
in memory with an event of like character, the book impresses us as a
collection of annals fresh from the living memory, which present the
actual Jesus teaching and healing, and going on his way to the cross and
resurrection. After the briefest possible reference to the ministry of
John the Baptist and the baptism and temptation of Jesus (i. 1-13), this
gospel proceeds to set forth the ministry in Galilee (i. 14 to ix. 50).
The narrative then follows Jesus to Jerusalem, by way of Perea, and closes
with his victory through death and resurrection (x. 1 to xvi. 8).

25. The third gospel is more nearly a biography than any of its
companions. It opens with a preface stating that after a study of many
earlier attempts to record the life of Jesus the author has undertaken to
present as complete an account as possible of that life from the
beginning. The book is addressed to one Theophilus, doubtless a Greek
Christian, and its chief aim is practical,--to confirm conviction
concerning matters of faith (i. 1-4). The author's interest in the
completeness of his account appears in the fact that it begins with
incidents antecedent to the birth of John the Baptist and Jesus. Moreover,
to his desire for completeness we owe much of the story of Jesus,
ot