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The Eucharist and the Epistle to the Hebrews

presupposes the Q,tradition of the dumb demoniac or something like it. This would clearly make sense of the scribes' accusation and perhaps also of the crowd's excitement. Mark on this view would have freely renarrated the story, omitting the healing — perhaps surprisingly — but describing vividly the excitement of the crowd. The view that Mark knew the Q, tradition here might be supported from the evidence of the later part of the chapter, as Jesus' reply to the scribes' charge in Mark iii. 23-9 can also be regarded as a free summary of the fuller tradition that is preserved in Matthew and Luke. This is all hypothesis; but the hypothesis is not implausible, and the view that Mark was acquainted with Q, or something equivalent has had reputable support in the past. If there is anything in the suggestion so far as Mark iii is concerned, then this is relevant for an assessment of Wansbrough's interpretation of Mark iii. 21, since the idea of the crowd being 'out of its mind' with excitement has a basis in Q,, whereas the idea of Jesus' family accusing him of madness has no basis in the tradition attested in Matthew and Luke. Wansbrough might thus claim support for his view from the comparison of the Marcan and the Q_ traditions. The three arguments adduced above undoubtedly strengthen Wansbrough's case; whether they outweigh the arguments against it noted earlier may be doubted. But, even if the final verdict is likely to be that Wansbrough's case remains unproved, further examination of the traditions in and behind Mark iii is needed, and Wansbrough's suggestions should be taken seriously.