Elsewhere in the East, it was customary to observe the Festival of the Ascension outside the city, as, for example, in Constantinople and Antioch. In the latter place, the people went to the small town of Romanesia, where Chrysostom delivered his sermon on the feast.[241] In the Middle Ages, processions were wont to take place on this day in Gaul and Germany, and this custom shows how deeply people were moved by the desire to imitate as far as possible, in the introduction of liturgical practices, the actions of our Lord. In this case, the determinating factor was that our Lord had led the Apostles out of the city to the Mount of Olives.[242] Another custom peculiar to this festival is that, after the reading of the Gospel at the High Mass, the Paschal candle, which up till then has been burnt at all High Masses, is extinguished and put aside. In earlier times, the event of the day was represented by hanging up a figure of our Lord, which was made to disappear through an opening in the roof. The festival has an octave since the fifteenth century, and, in consequence, the following Sunday, formerly called simply _Dominica post Ascensionem_, is now called _Dominica infra Octavam_. The Mass of the feast forms one of the rare exceptions where the event commemorated is described in the Epistle, Acts i. 1-11. The Gospel for the day is taken from St Mark xvi. 14-20, where, in verse 19, the Ascension is briefly alluded to. As a matter of fact, verses 10-20 are wanting in the oldest Alexandrian MSS. Still they are in other respects well supported, and must be regarded as genuine.[243] The introduction of the festival of the Ascension was rendered all the easier since Scripture distinctly specifies the day on which the event took place.[244] 10. _Whitsunday_