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 the multitude is that which, above all others, cries aloud for an explanation. Its historical strength lies in its being firmly interwoven with the preceding and following context; and this applies to both the Marcan narratives. It is therefore impossible to regard the story, as Strauss proposes to do, as pure myth; it is necessary to show how, growing out of some incident belonging to that context, it assumed its present literary form. The authentic saying about the leaven of the Pharisees, which, in Mark viii. 14 and 15, is connected with the two miracles of feeding the multitude, gives ground for supposing that they rest upon a parabolic discourse repeated on two occasions, in which Jesus spoke, perhaps with allusion to the manna, of a miraculous food given through Him. These discourses were later transformed by tradition into an actual miraculous giving of food. Here, therefore, Weisse endeavours to substitute for Strauss's "unhistorical" conception of myth a different conception, which in each case seeks to discover a sufficient historical cause.

The miracles at the baptism of Jesus are based upon His account of a vision which He experienced in that moment. The present form of the story of the transfiguration has a twofold origin. In the first place, it is partly based on a real experience shared by the three disciples. That there is an historical fact here is evident from the way in which it is connected with the context by a definite indication of time. The six days of Mark ix. 2 cannot really be connected, as Strauss would have us suppose, with Ex. xxiv. 16; the meaning is simply that between the previously reported discourse of Jesus and the event described there was an interval of six days. The three disciples had a waking, spiritual vision, not a dream-vision, and what was revealed in this vision was the Messiahship of Jesus. But at this point comes in the second, the mythico-symbolical element. The disciples see Jesus accompanied, according to the Jewish Messianic expectations, by those whom the people thought of as His forerunners. He, however, turns away from them, and Moses and Elias, for whom the disciples were about to build tabernacles, for them to abide in, disappear. The mythical element is a reflection of the teaching which Jesus imparted to them on that occasion, in consequence of which there dawned on them the spiritual "significance of those expectations and predictions, which they were to recognise as no longer pointing forward to a future fulfilment, but as already fulfilled." The high mountain upon which, according to Mark, the event took place is not to be understood in a literal sense, but as symbolical of the sublimity of the revelation; it is to be sought not on the map of Palestine, but in the recesses of the spirit.