Matthew" only--B; that common to "Mark" and "Luke"
only--C; that common to "Matthew" and "Luke" only--D; while the
peculiar components of "Mark," "Matthew," and "Luke" are severally
indicated by E, F, G; then the structure of the Gospels may be
represented thus:

Components of "Mark" = A + B + C + E.
" "Matthew" = A + B + D + F.
" "Luke" = A + C + D + G.

VII. The analysis of the Synoptic documents need be carried no further
than this point, in order to suggest one extremely important, and,
apparently unavoidable conclusion; and that is, that their authors
were neither three independent witnesses of the things narrated; nor,
for the parts of the narrative about which all agree, that is to say,
the _threefold tradition_, did they employ independent sources of
information. It is simply incredible that each of three independent
witnesses of any series of occurrences should tell a story so similar,
not only in arrangement and in small details, but in words, to that of
each of the others.

Hence it follows, either that the Synoptic writers have, mediately or
immediately, copied one from the other: or that the three have drawn
from a common source; that is to say, from one arrangement of similar
traditions (whether oral or written); though that arrangement may have
been extant in three or more, somewhat different versions.

VIII. The suppositions (_a_) that "Mark" had "Matthew" and "Luke"
before him; and (_b_) that either of the two latter was acquainted
with the work of the other, would seem to involve some singular
consequences.

_a_. The second Gospel is saturated with the lowest supernaturalism.
Jesus is exhibited as a wonder-worker and exorcist of the first rank.
The earliest public recognition of the Messiahship of Jesus comes from
an "unclean spirit"; he himself is made to testify to the occurrence
of the miraculous feeding twice over.

The purpose with which "Mark" sets out is to show forth Jesus as the
Son of God, and it is suggested, if not distinctly stated, that he
acquired this character at his baptism by John. The absence of any
reference to the miraculous events of the infancy, detailed by
"Matthew" and "Luke;" or to the appearances after the discovery of the
emptiness of the tomb; is unintelligible, if "Mark" knew anything
about them, or believed in the miraculous conception. The second
Gospel is no summary: "Mark" can find room for the detailed story,
irrelevant to his main