268 Rupert Allen Mark first become the neanivsko" — not through the literary critical methods of the 19th century, but through the pious devotion of the 13th century. We see then that the author of the footnote finds agreement with Epipha- nius in suggesting James, but also ventures an otherwise unheard of sugges- tion of Mark the Evangelist. The MSS is dated to 1208 and thus, on the basis that the Markan identification is not suggested but ‘reported’ we can suggest an even earlier, established, tradition that linked Mark with the neanivsko". The new light shed upon the identity of Mark’s neanivsko" by this hagio- graphical footnote not only allows us to see the Markan identification as reaching into the earliest periods of New Testament commentary, but pro- vides a fascinating example of how two quite different forms of exegesis; the modern literary critical and the ancient hagiographical, can reach parallel conclusions. St. Chad’s Priory Rupert ALLEN 7, Stocks Street, Cheetham, Manchester, M8 8GG SUMMARY The question of the identity of the young man who flees naked at the end of the Markan Passion narrative has elicited a great variety of responses from exegetes. Early commentators merely referring to existing hagiography, often identifying the man as ‘James, the brother of the Lord’ because of his supposed aestheti- cism. In the 19th century the idea that the young man was a type of signatory de- vice by the evangelist came to the fore in critical biblical literature. Research into Coptic MSS now reveals the identification of the young man with the Evangelist in fact finds its root in 13th century Egyptian hagiography.