lay, or whether Mary "turned herself back" (v. 14) or "turned herself" (v. 16) merely, cannot be compared in interest and importance to the supposed movements and conduct of Jesus under such circumstances, the omission to relate the end of the interview, or more particular details of it, whilst those graphic touches are inserted, is singularly instructive. It is much more important to notice that here again there is no mention of Galilee, nor, indeed, of any intention to show himself to the disciples anywhere, but simply the intimation sent to them: "I ascend unto my Father and your Father," &c, a declaration which seems emphatically to exclude further "appearances," and to limit the vision of the risen Jesus to Mary Magdalene. Certainly this message implies in the clearest way that the Ascension was then to take place, and the only explanation of the abrupt termination of the scene immediately after this is said is, that, as he spoke, Jesus then ascended. The subsequent appearances related in this Gospel must, consequently, either be regarded as an after-thought, or as visions of Jesus after he had ascended. This demands serious attention. We shall see that after sending this message to his disciples he is represented as appearing to them on the evening of the very same day. According to the third Synoptic, the first appearance of Jesus to any one after the Resurrection was not to the women, and not to Mary Magdalene, but to two brethren,(1) who were not apostles at all, the name of one of whom, we are told, was Cleopas.(2) The story of the walk to Emmaus is very dramatic and interesting, but it is clearly legendary.(3) None of the other Evangelists {460}