the text in which they are imbedded, in Matthew. "Notes" are somewhat suggestive of a short-hand writer, but the suggestion is unintentional, for M. Renan assumes that these "notes" were taken, not at the time of the delivery of the "logia,' but subsequently, while (as he assumes) the memory of them was living and definite; so that, in this very citation, M. Renan leaves open the question of the general historical value of the first Gospel, while it is obvious that the accuracy of "notes," taken, not at the time of delivery, but from memory, is a matter about which more than one opinion may be fairly held. Moreover, Renan expressly calls attention to the difficulty of distinguishing the authentic "logia" from later additions of the same kind ("Les Evangiles," p. 201). The fact is, there is no contradiction here to that opinion about the first Gospel which is expressed in "Les Evangiles" (p. 175).
M. Renan goes on to suggest that besides "Mark," "pseudo-Matthew" used an Aramaic version of the Gospel originally set forth in that dialect. Finally, as to the second Gospel ("Nineteenth Century," p. 365):
Let us consider this citation also by the light of "Les Evangiles":
M. Renan goes on to say that, as an historical document, the Gospel of Mark has a great superiority (p. 116), but Mark has a motive for omitting the discourses; and he attaches a "puerile importance" to miracles (p. 117). The Gospel of Mark is less a legend than a biography written with credulity (p. 118). It would be rash to say that Mark has not been interpolated and retouched (p. 120).
If any one thinks that I have not been warranted in drawing a sharp distinction between "scientific theologians" and "counsel for creeds"; or that my warning against the too ready acceptance
- "Popular Science Monthly," May, 1889, p. 79.