In Mark 14:51–52, a young man (Greek: νεανίσκος, "neaniskos") in a linen cloth (Greek: σινδόνα, "sindona") is seized during Jesus' arrest, but he escapes at the cost of his clothing. This passage seems to have little to do with the rest of the narrative, and it has given cause to various interpretations. Sometimes it is suggested that the young man is Mark himself. However, the same Greek words ("neaniskos" and "sindona") are also used in Secret Mark. Several scholars, such as Robert Grant and Robert Gundry, suggest that Secret Mark was created based on Mark 14:51, 16:5 and other passages and that this would explain the similarities. Other scholars, such as Helmut Koester and J. D. Crossan, argue that the canonical Mark is a revision of Secret Mark. Koester thinks that an original Proto-Mark was expanded with, among other things, the raising of the youth in Secret Mark and the fleeing naked youth during Jesus' arrest in Mark 14:51–52, and that this gospel version later was abridged to form the canonical Mark. According to Crossan, Secret Mark was the original gospel. In the creation of canonical Mark, the two Secret Mark passages quoted by Clement were removed and then dismembered and scattered throughout canonical Mark to form the "neaniskos"-passages. Miles Fowler and others argue that Secret Mark originally told a coherent story, including that of a young man. From this gospel, some passages were removed (by the original author or by someone else) to form canonical Mark. In this process, some remnants were left, such as that of the fleeing naked young man, while other passages may have been completely lost.